They shall send that perfumes to your nostrils, and lay whole burnt

They shall send that perfumes to your nostrils, and lay whole burnt

On Wednesday the first of July,

1556 The 194th Sermon, which is the

fourth upon the 33rd Chapter

9. Which has said of his father and of his mother, I have not seen them not has non-his own brethren, nor also has non-his own children. For they shall keep your sayings and observe your covenants.

10. They shall teach here judgments to Jacob, and your law to Israel.

They shall send that perfumes to your nostrils, and lay whole burnt offerings upon thin Altar.

11 Oh Lord, bless his substance, and make the work of his hands pleasant to you. Break the backbones of such as hate him, that they may not rise up against him.

We be to proceed with the blessing of the tribe of Levy, which I began to declared yesterday. I told you in few words that their Moses intended to establish those whom God had chosen to be his priest because it was very needful to keep them from contempt of the people, at least men might have made none account of the doctrine which they where to deliver to them and therefore it behooved them to be in good estimation as God's servants and representatives of his person. And that is the cause why Moses declares that although

Aaron was tried in Massa, and suffered some trouble, yet notwithstanding God ceased not to retain him still in his service, yes, even him and all his offspring. And now Moses shows where to God had called the house of Levy and what was the office of the high priest. He say's first of all, that they knew neither father nor mother, that they had forsaken their own children, and that they told their brothers they wish not who they were. And that is to show, that forasmuch as God had chosen them, it behooved them to forget all things that they might give themselves wholly into him. now we know that when the feast where presented us all other oblations where, men laid a there their one hand or both their hands upon them to betoken that they were no more at their own liberty, but that they were sanctified to such a use, as it behooved every one of them to employ themselves wholly to their office, and to be altogether at the appointment of God. True it is that the same condition is required of all the faithful for great ought to be dedicated to God in sacrifice. But yet must the preachers of the world leave the dance and consider themselves to be double bound, yes, and more straightly.

The thing then which Moses meant to betoken in this text, is that seeing God had so highly honored the tribe of Levy, as to have them all to be his Priests: it behooved them to forget both father and mother, and to be not addicted to their fleshly affection, yes and to give over even their own children. Not that God intended to alter the order of nature, but to show that when the case stands upon the performance of their charge, they must not be turned from it by any worldly respect, neither must anything withhold them from executing thoroughly and faithfully whatsoever God commands them. Now then, he that will serve God must not forget his father and mother by forbearing to do this natural duty towards them, but he must preserve God before all men, according to this general saying, that we cannot be the disciples of our Lord Jesus Christ, except we hate both father and mother. The word hate is yet somewhat harder than that which is contained here in Moses, but the meaning is not dark at all. For our Lord Jesus Christ does us to understand, that we must make such account of him, that both father and mother must be as nothing in comparison of him, that the husband must leave the love which he bears to his wife, and the father must set aside the care of his children, that we may keep on our way roundly, insomuch that when the case stands upon yielding record to the Gospel, and of cleaving to our Lord Jesus Christ, all worldly things must be quite and clean wiped out of our hearts. And so we see now the meaning of Moses. And in very deed, the same appeared as well in himself as in his brother Aaron. At such time as the Calf was made and the people had defiled themselves with idolatry, we see with what zeal Moses was carried, and likewise all the tribe of Levy. For he willed every man to take his sword in his hand. Let us go (says he) and sanctify you your hands to the Lord.

For in so doing you shall show yourselves to be rightly zealous of Gods service, in that you kill your own brethren without sparing, so as in this case the order of nature be put underfoot, to show that God is above all, and ought to bear chief sway. Seeing then that Moses makes such an execution, that he carries with him the whole tribe of Levy, we see it is not said in vain that the Priests executed vengeance both on father and mother, that they did shut their eyes against all that ever might cool them or restrain them; and that God had so ravished them, as they sought nothing but the maintenance of his honor, and the executing of his vengeance upon such abomination as had been committed against him for to deface his honor in Israel.

Nevertheless we must not that no one deed is spoken of here alone, but Moses meant to show in few words, that God had chosen that tribe, with condition that it should be holy to him, and that they all should show the way to all the rest of the people. But we know it is impossible to please God, so long as we be too much affection towards men. And therefore we have here a rule, that if we intend to walk aright, and not to halt before God, we must not be entangled in our fleshly affections, no not even in those which are most commendable, or at leastwise which may have most excuse. Men cannot condemn him which honors his father and mother, for it is a virtue, and we know that God has commanded it with a promise. The man that loves his wise, shall not be the less esteemed for it, but what shall be said of a man which has not a care of his children? He were worse than a brute beast. And Saint Paul says that such folk shall be condemned by the unbelievers, because the unbelievers do show them their lesson. Then is it a commendable virtue for a man to love his father and his mother and his neighbours, but yet must all these be forgotten when God comes in place, and when his honor is put into the balance to be compared with the duty which we owe to all creatures. For then, (as I said before) God must go foremost, and all the residue must follow. Insomuch that if we should be turned quite away from them for the doing of such things as God commands to be done for his honor, the order of nature ought to bear no sway in that behalf, but rather to be utterly overthrown.

True it is that here he speaks of the Levites which were in old time: yet notwithstanding, they which at this day to preach gods word are bound to the like and all to understand that God's putting of them in that office and dignity least to the intent that they should so give themselves to him, asked that they should not be turned away from him may therefore regard of their own persons nor for any earthly affections nor for any law of the world. Then must they fight against those things, and although there be great hardness in it, yet must they imposed themselves nevertheless. For we shall not so fully overmastered ourselves at that first, that we shall be able to forget both our wives and children. But yet it is no excuse to allege that we be weak, and that the things which we have by it kind cannot be so soon forgotten. We must fight against them nevertheless. For if we be reached less, if he is our condemnation is given upon us. How shall ministers of gods word performed their duty faithfully? Even by having the 1 foot continually lifted have to depart out of the world, so as neither household nor anything else to hold them back from dedicating themselves wholly to God, be it to leave or die. That is the end where we must begin. Now in the deed that cannot be done clearly, but yet must we endeavor and enforce ourselves to that end, and daily labour and take pains to profit, and to go forward in that behalf. Moreover forasmuch as nowadays all of us are Levites and a kingly priesthood, as the people of Israel were, let us note that this matter belongs partly to us all. For we hear how it is said by the Prophet, that in the reign of our Lord Jesus Christ, those which before were but Levites, to be porters of the temple, or to make clean the vessels, or to do the residue of the bare services, shall be high priests, and that the common people which durst not enter into the Temple before, shall of the order and degree of Levites.

And in very deed, at this day the sanctuary of God is set upon to us by the blood of our Lord Jesus Christ, the veil is rent us under, and we go in to the Majesty of God as the high priest did of old time under the law. Seeing that God has so greatly dishonored the faithful under the gospel, that he has set in any kill be clean those which bear

Levites in the material tabernacle which was but a figure, it behooves us well to consider what has been said concerning the priests of old time, and all of us from the highest to the lowest out of now that we cannot serve God without forgetting our father and mother according to the fore alleged saying of our Lord Jesus Christ who speaks there not of his disciples only. True it is that it behooved them to be the fore leaders, and by their ex ample to him gives the faithful to the restraining and dispatching up their own affection and of all that ever they have of nature, but yet our Lord Jesus shows that no man can follow him not come to him to continue steadfastly in the gospel, but with condition of forgetting his father and mother and a forsaking his wife and a giving over his own children. After what manner? Not that we do it of our own head, for every man ought to discharge his duty as much as he can. But if a man be called to forsake his wife and household for witnessing of that gospel, he must be turned from them as if he had his bowels plucked from him and yet for all that he must rather choose to have the one half of himself taken from him than in any wise to shrink away or to estrange himself from Jesus Christ. That is the thing which we have to gather upon that text.

Now he adds thereto, That they shall keep the saying of the Lord, and hold fast his covenant. True it is, that forasmuch as the law was given to all the children of Abraham without exception the thing that is spoken here belonged like to all the other tribes. And we have seen already, that the Levites where not the only folk which had commanded to keep the doctrine contained therein. But it was said

[indifferently to all the rest] you shall keep my statutes. When God said so, he directed his speech to all the children of Israel. Yet notwithstanding (as I said before) it behooved the priests who had the charge of drawing the people, and of holding them under the obedience of God to show them the way and to have a more ardent zeal to keep the law faithfully. That is the cause why Moses gives them that title. But we must not that these words keep and maintain, import two things, that is to know, that the Levites should teach the people the law (as shall be showed more at large), and also hold them in awe, that the religion might be preserved pure so as the people might not start in it to it all our tree and superstition nor lead a wicked and loose life but that God might be honored and served.

That is the first keeping which we have of the doctrine. And for the same cause does Moses add, they shall teach your law to Israel, and your Commandments to Jacob. Then was it not enough for the children of Levy to walk undefiled and according to the doctrine of the law, but also it behooved them all to have the doctrine in their mouth to give instruction to their brethren, and to bring them always to the knowledge of God, and to make them continue therein to the end.

The second manner of keeping was in good life, by showing example and by being zealous to hold the people still in not all vendors so then start aside must be no that the world is our frail, yes, and that we be so inclined to naughtiness and vice, that is a great matter to us if we be not utterly dissolute. Therefore it stood the children of Levites in hand to employ themselves thereabouts. And here we see, first that God meant not to make idols in his church, when he ordained shepherds and other men to have some all state and authority there. And if it were so in the time of the law much more ought to be so at this day. For (as we shall see again anon) the priest had the ceremonies and many like things, so as they were sufficiently occupied about them, although they had not meddled at all with teaching. But nowadays all those things are ceased and there remains no more but preaching of the gospel and the many strength of the sacraments which are but few in number and have not so much ado our source under the figures of old time. That is the cause why he said, that if the priest declared before the coming of our Lord Jesus

Christ were bound to be God's messengers in preaching his word and in giving good instruction to the people or else they were after a sort this graded from there office. What shall become of it nowadays, when such as are ordained shepherds in the church have none other charge but to teach spoke publicly and privately and there with all to minister the sacraments? Seeing it is so, then is there no excuse for such as say they have any charge or spiritual government in the church, if there with all they have not the doctrine in their mouth.

Whereby it is apparent, that in the popedom there is nothing but confused disorder, and that all those which nowadays do name themselves bishops and prelates, are but scare bugs set up by the devil to blear the eyes of the ignorant and are folks unworthy to be counted of the clock forasmuch as they have perverted God's order and made such a bottomless pit, that a man cannot discern any remnant of that which our Lord Jesus Christ had ordained among the faithful. Seeing they have altered and abased all things after that fashion, they be not worthy to be of the number of gods people but rather of his deadly foes, and much less ought to be reputed for shepherds. But forasmuch as this deserves to be laid forth more at length, let us begin at those which are spoken of here.

It is said, that the children of Levy shall keep the sayings of the Lord and maintain his doctrine and preach his law in Jacob. Here we see that because the world is so we can so easily turned away from God and from the right way, it is requisite that God's word should be preached and that there should be manned appointed thereto. It might be said that every man maybe he sound teacher and that there needs not any choosing of some small number of men to guide the rest for seeing we have the law and the holy Scriptures are not they enough to govern us? A man might so say, Yes, but they which he vowed such speeches the never examined their own weakness or rather wicked inclination of their nature is. For our Lord has set down an order which he knows to be profitable for us. And thereby he has showed us that ourselves we should be carried away out of hand to the evil it be there not restrained by the mean which he has given to us. And therefore it was requisite that there should always be manned appointed in the church to preach gods word to acknowledge the people and to hold them in awe, and to be tall them from this order so as the religion might not be corrupted. We see then how God condemned our unfaithfulness in this behalf, showing us that if we be not held back as it were by force under his yoke we will by and by play lose colts, and every of his we find a way after such a sort that we shall become as stray beasts. Seeing then God tells us it, let us learn to humble ourselves and to consider what need we have to hearken to his doctrine and to rest thereon. But there are a great many of fantastical persons which think it enough for them to have taken some raft of that gospel. And thereupon it comes that the world is nowadays so full of ungodliness as is seen everywhere, insomuch that the most part of such as have heard that gospel become dullards, world lings, and naughty packs, even like dogs, scorning all religion or else letting it slip away like water so as they passed not to continue still brutish, yes and utterly senseless. The word at this day is full of such vermin and dung. And what is the cause thereof? The foresaid Recklessness and finally also pride, where through a great number do bear themselves in hand that they have knowledge enough to hold themselves well and that is the less now to learn anymore and that every man may govern himself as he lifts. By reason whereof doctrine is despised and God is on regarded, and therefore he must needs withdraw his spirit from such folk. So then let us learn to submit ourselves with all loveliness and carefulness to that general rule which God has set in his church, even forever which is that there should be men which should have the charge to teach us and that we should hearken to them and by that mean continue fast knit together in the obedience of our faith with indissoluble bond, and become one body in very deed, and being all in gods truth and in the pure religion. Mark it therefore for a special point that we have then the true token that we be of gods flock, and of his church, when his word is purely preached among us and every of us does quietly receive the doctrine of the mouth of such as have the charge to preach it. And therewithal as they have said before it behooves those which are called to that state to look well to themselves that they surmise not to themselves a fantastical dignity in this world to make themselves idols. For wherefore be the shepherds, but to give men the food of life? In respect whereof it behooves us to bring folk to God and to hold them still under his government. And that is utterly impossible to be done unless God's word do sound and ring loud and shrill in our mouths so as folk may have their ears beaten their of it and be daily provoked to come to God and to stick to him with such firmness and constancy as we may never start away again. For in all ages men have disused the things which were ordained for their welfare and specially the people of God. We see how the priest themselves to the way under the law.

That is the cause why the prophets cry out against them that they be dumb dogs that they be blind watchman, that God had set them as on a high stage of watchtower to the intent they should keep good watch for the preservation of the people and of the true religion. But they were blind. Again he would have their mouths open to teach that whensoever there so any misbehavior they should cry out against it with open throat as is said in prophet Esau. But they have been as dumb dogs, they have not done anything but still their bellies, and as for the people they pass not though they then went all to destruction and decay. We see then how that under the law, the Priests did wickedly abuse their vocation, insomuch that whereas they were utterly corrupted, yet nevertheless they would needs take upon them to be men of great valor and be named prelates of the church. Albeit in the end, when God had willed rebuked them he gives definitive sentence of condemnation upon them by his prophet

Malachi, who was the last of them. No, no (says he) pretend no more than name of your father Levy, say not any more that God has chosen you to the dignity of priesthood, for Levy walking in the fear of God and kept his law, and the very condition whereupon God called you is that the law should be in your mouth so as men might seek for learning at your hands and you be as God's messengers and Angels.

But he have corrupted and falsified all things. And therefore I he also do renounce you and disclaim you. After that manner did God speak to the priests of old time.

Likewise let us not think it strange nowadays that these horned beasts of the popedom do still usurp the title of prelates and bishops, and will needs be worshiped, under colour of vaunting themselves to have the government of the Church, which indeed is a stark lie, for it behooves us to consider whether they be set up by God or not, or whether they have thrust in themselves or not.

They have no sure ground. For as it is said in the first chapter to the Hebrews, no man ought to take other ready upon him in the church for it is not for any man to include himself, but it behooves us to be called. Certain it is that our Lord Jesus Christ declaring the will of God his father and the sound will also, ordained not dumb folks thereto which should be warned themselves within it to horned

Myter and such as gewgaws. He meant not to play a pageant, that men should disguise themselves and in the meanwhile no man know to what purpose those things served. He intended not that men should play merely mews, asked one that could well skill to mock at God and all his doctrine by making of Crosses and blessing of Altars.

Our Lord Jesus Christ did not put forth any such defilements in his church but Satan corrupted all things. And therefore they which at this day do term themselves Prelates in the Popedom, cannot allege that they be sent of God, nor that they ought to have any authority or credit in the name of Jesus Christ. For he disclaims them because they have not any likeness to this institution. Since it is so, we may boldly conclude that in Popery there is no church at all, but a hellish synagogue. And what so ever meddles there ought to rest himself in heaven them forsakes Jesus Christ and cuts himself off as rotten members from his church. At what point the Papists are. It may be that they will call us heretics and Schismatic as they do indeed. Yes, but they be not our judges and we may boldly laugh that the sentence which the key upon us as being. For we have our warrant in heaven, who allows us and holds them as accused. For we know that the true

Mark of shepherds is to preach gods word that men may inquire at their mouth how to behave themselves according to God's be knowing that it is he which sends them to us. And therefore whensoever we have the gospel purely preached to us and that we agree in unity of faith God does us to understand that he dwells among us and our Lord Jesus Christ does then show himself to be the head of the whole body. That is the thing which we have to gather upon this text where it is said that the children of Levy shall keep

God's covenant. And why? For else it might perish in the world according where unto St. Paul says, that the church is the arch, the pillar, and the upholder of God's truth. And how is that? Because that men (as I had said before) are so inclined to vanity and leasing, that there should be as lenient it out of hand from the pure religion, if they were held still by that mean. The charge than he is as a guardian to God's truth, to the intent it should not be done in the, but that we should always have the light among us and that we might understand that were reaching ease, their gods voice rings in our ears so as if he were never so sort shaken to and from, yet does God give us a sure stay wherewith to resist all temptations. You see then how the keeping of Gods covenant is committed to the Levites, and generally to all such as have the office of shepherds among God's people.

Moreover, for the better maintaining of the pure religion, it behooves them to have a seal of God's honor, they must all their lifelong endeavor to maintain the doctrine and there with all they must have their mouths open to preach the word that is committed to them to the end that that pressure be not lost but buried but that all men may be made partakers thereof. They shall preach here law than to Jacob and pure doctrine to Israel. So as God's word must needs be published if we will show ourselves to be a people dedicated to him.

Again, let us Mark also that he is a special mention made of gods word and of his law to do us to know, that God will not have men's inventions to reign among his people, but will have men to hold themselves wholly to him, and (as you would say) to hand altogether upon his mouth. Now then, the children of Levy have not here a liberty given them to forge laws after their own liking and to set forth whatsoever they lift as the Pope and always have done. And it is to be seen yet tilled at this day how the same tyranny reigns in such sort that whatsoever is termed by the name of gods service to the popery, he is but a confused heap of all manners of dotages, where every man has put to his peace and yet they cannot allege only syllable of holy

Scripture to show that God allows their doings. But men have stepped forth through their own devilish rashness and have made laws and statutes to bind men's consensus under pain of deadly sin and moreover have coined articles of faith at their own pleasure.

From whence then has all the doctrine of popery been taken? Not from the fountain of the truth but from the hellish and stinking puddle of Satan, where there is nothing but confusion. Bear have they found their praying to saints but in their own brain or rather that Satan having forged it in his shop has besotted them there with?

Again, where find they any of the things which they speak concerning works of supererogation, Merits, the Apes toys of their Mass, and all their Ceremonies in general? It is certain that all these things were set forth by men. But contrariwise our Lord has told us here that he means not to have those to put forth anything of their own whom he has appointed to bear abroad his word. For the condition which he gave to the Levites was to set those things are brought which they had received of him and to deal them forth plainly and rightly to the people, taking good heed that they did not alter all falsified anything.

And therefore let us Mark that we shall then be allowed for gods people when our faith flitters not, after the lure of mortal men, without knowing why we believe, but that we rest wholly upon God, and when we know that we have his word to rule us by, then will he uphold and avow us to be his Church.

But yet must we always come back to this, that it is not enough for us to have the law written, and to have Gods word in our hands, and to make a private reading thereof at home in our houses, but the same word must also be preached and expounded to us. And why so?

Because God's will is that it should be so and therefore we must not dispute upon it. For why? The order which God has set among us is not to be broken. Neither has he done it without cause and just reason (as I have said already) considering the frailty that is in us and how easily need be led to swerve aside.

Moses adds here unto, that they shall put up the perfume to the nostrils of the Lord and let the whole burnt offerings upon his altar.

This concerns the ceremonies. For under the law they had things which we have not nowadays, namely the figures of the things which were fulfilled in the person of our Lord Jesus Christ. For the priesthood did us to understand that the people could not have any access to God without some mean. And when the people came to worship God and to offer sacrifices they held themselves in that outmost court. There was the first part wherein they old held themselves and it was not lawful for them to please any further.

There was also the sanctuary of the priests and lodgings of the tribe of Levy. Also there was the great century where into the high priest entered all along be too great solemnity. And all this served to show yet more lively the death and passion of our Lord Jesus Christ. But now all those things are come to an end. For there is no more shadowing, the veil (as it is said) is broken us under and we have the heavenly century whereunto we be called a right forth and Jesus

Christ has set it open for us. And so there needs no more burnt offering, there needs no more sacrificing for since for our Lord Jesus

Christ has and he's one only sacrifice wiped away the sins of the world and made an everlasting atonement, the virtue thereof can never be been dished. As often then as we need reach to God, it is not for us to bring thither neither calf or sheep, but we must resort to the bloodshed of our Lord Jesus Christ because that thereby the everlasting redemption is purchased to us now we see wherein the priest of the old law deferred from us. Yet notwithstanding, those which are ordained at this day to preach gods word ought to know that God will have them to show the way in praying to him. And to that end served the perfumes that were made in the Temple. Let us not think that God takes pleasure in any sleep sends, though mention be made of his nostrums after that manner, for we know he has nobody and therefore we must not imagine him to be like ourselves, but the holy Scripture speaks after that fashion, because we comprehend him not in his Majesty. As for the perfumes than which were under the law, they signify nothing else but the favor that is in our prayers and petitions when we come to offer ourselves into the presence of our God. True it is that all of us both great and small, may bless the name of our God and yield him thanks. True it is that we may beat full liberty and open mouth, upon him as our father, because that in Jesus Christ he avows us for his children. But howsoever the case stand, yet was the charge committed specially to be ministers of God's word, as is said thereof in the sixth chapter of the Acts of the Apostles. It is said that we must give ourselves to preaching and praying. And how? Belongs not to the whole body to do so too? Yes, verily. But (as I have said) it is it is said that those to whom God has committed keep the charge of his church, and ought to watch over it should be careful to pray as who should say yes Lord.

This is the charge which they were never able to bear, except I were upheld by your power: wherefore a pray you vouchsafe to direct me and strengthen me and there with all ought safe also to maintain those who he has already gathered together under your banner, and to draw those thither which are away from it. Yes and showing other men the way to pray we ought to frame our words after such a sort as other men may take them as at our mouth. When the minister is in the pulpit, he's to utter forth the common prayer, and all the residual our to say Amen, accordingly as St. Paul speaking thereof in the 14th chapter of the first epistle to the Corinthians say that when prayer is made in the name of the whole congregation, there ought not more but one to speak, and all the rest ought to answer amen, because that they which ought to teach in gods name ought also to rule the rest and to provoke them to prayer and supplication by their example.

And therefore let us Mark, that whereas here is mention made of perfumes and sacrifices, let us (say I) mark the thing that was peculiar to the priests, namely how God would have them to guide the people to hope that there should be a redemption wrought by the blessed feed of Abraham, and that the people where to be inured thereunto. As for us, we have not that office, that is to know, to be as in the person of our Lord Jesus Christ to make sacrifices. But we have the sacraments, we have Baptism, which serves to show how we be made clean before God, and we have the Lords supper, wherein it is showed us that we be nourished with the substance of our Lord

Jesus Christ. Now then let us understand that the priests were ordained to represent in the Temple the mediator which was to come, so we at this day to do represent him after another manner.

Not by doing pass the Papists do who have paid the Apes.

For in their Mass (say they) they make a sacrifice, but it is an abomination which serves to abolish the death and passion of our Lord Jesus Christ. Now we use of the sacraments is clean repugnant thereunto, for their service to show in the name of four Lord Jesus

Christ that we have been once washed and made clean, and that by means thereof manner reconciled by the sacrifice of his death which was offered up for them. Also when we minister the Lords supper, we rehearse what was said by our Lord Jesus Christ. This is my body which is delivered for you, this is my blood which is shed for the salvation of the world. Seeing then that we nowadays do minister the sacraments after that manner, we take not upon us the thing that belongs to our Lord Jesus Christ or to his office, but rather we sent the people to the everlasting sacrifice whereby we be reconciled to God, so as we need not any other means or held than that. Moreover instead of the material perfumes which are in the Temple, at this day we offer up prayers to God as things that cast a sweet smell to him.

Furthermore whereas it is said that God blessed the substance of Levite, and accepted the work of his hands and that he breaks the backbones of all that set themselves against him thereby he Moses does us to understand that we have need to pray our Lord Jesus

Christ to maintain those whom he has chosen and showed out to preach his word. For all Satan seeking is to pluck up is the seed, as we see is come to pass. For the devil has found out subtle shifts to make many sorts of shepherds, churchmen and clergymen. We know that the number of Popish Clergy is infinite. There are such a sort of officers and so many liveries of men of the church as they term them that a man cannot tell at what point to be. If a man should return of the orders of Fryers, he should be at his wits end, there is such a rabble of them as would amaze a man. You shall see their gray fryers, white fryers, black fryers and fryers of all sorts. Again there is such a huge heap of states and offices in the popedom as patriarchs, archbishops, bishops, Archdeacon, deans and other inferior offices as would make a man to wonder. Besides this, there are a sort of sacraments to deceive men the better and even him and Majesty to all their the gewgaws, which are but flights to serve Satan withal. For they be all illusions framed in his work house. And all of us this route there is not so much as anyone thing that does his duty in reaching gods word. We see then how Satan wiliness is such, that he will bring in masking toys now, and juggling tricks now to hold still the world in error and superstition, under pretense that they may say, we have prelates, we have men of the church, we have clergymen. And in the meanwhile the things which our Lord Jesus Christ ordained abolished.

For this cause Moses says, That God maintains Levites substance, and that he breaks and causes all such as set themselves against him.

They intend to serve God faithfully and to preach his word, shall never want enemies to make war against them according as it is told to Jeremy, God your ways, I have appointed you to fight. Insomuch that the man which serves God in bearing his word abroad faithfully shall never have peace not go and pinched and un-vexed, nor be without good store of enemies. But what? Here Moses comforts all such as employ themselves that way. Although the world be against them and it seems that they should be overwhelmed every day, yet will God maintain them and break the heads of all their enemies, according to this which is said to Jeremy, go your way, you must fight. But you shall have the upper hand. You must be fine to have a forehead of brass, that you must set yourself against the whole world and withstand them. For in the end they shall be all broken and overthrown before you. Seeing we have this promise, let us hold our own hand be steadfast though we see the whole world step up against us, knowing that God will bear down all that set themselves after that fashion against them which endeavor to serve him faithfully.

Moreover, let us know also that this is spoken for all the faithful to the end they should be desirous to have gods word maintained and men to preach it and that they should all teach their hands to them.

Let every man in his deeply do the best he can that such as do the duty of shepherds, (such as do it, I say, and not such as brag and boast of it) may be established and helped, so as there may be an accord between such as report themselves to be the children of God and such as the them with the food that God gives them. That then is the thing whereat Moses amid. Let us note further, how it is not without cause that Moses exhorts the people to make such inheritance for the blessing of Levite and of his substance. For why?

If we be the says that God should continually provide for his church, it behooves us to have a care to pray for those to whom he has committed the charge thereof. And if we prove our unthankfulness cause not God to bereave us of so great a benefit, let us assure ourselves that we shall never want good shepherds. Now then if our unthankfulness cause not the contrary, let us know that our Lord will always provide us of fit and able men, and that he will hold them under his safekeeping, and maintain them in despite of Satan and all the force of the world.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to make us to feel them more and more, that we may dislike them and there with all to work so mighty as we may not be turned away from him as we have been, but that we may proceed still in the renew which he has commanded us, until he have thoroughly attained thereunto, and that our Lord Jesus Christ do so reign among us, as we may be true priests to him, because that by the means we also do a thing that grace and dignity before God, his father. And so let us all say,

Almighty God, heavenly father et cetera.

On Thursday the 2nd of July

1556 The 195th Sermon, which is the

fifth upon the 33rd Chapter

12 Also he said of Benjamin, The beloved of the Lord shall dwell safely by him. He shall be a shadow over him all the day, and he shall dwell betwixt his shoulders.

13 Also he said of Joseph, His land is blessed of the Lord, through the heavenly sweetness of the dew, and of the water springs lying beneath.

14 And through the sweetness of the fruits of the Sun, and the sweetness of the influence of the Moon.

15 And through the top of the ancient mountain, and through the sweetness of the everlasting hills.

16 And through the sweetness of the earth, and the plentifulness thereof. And the good favor of him that dwelt in the bush, shall come plentifully upon the head of Joseph, and upon the crown of the Nazareth head among his brethren.

17 His beauty is as the first born of a bull, and his horns are as the horns of an Unicorn. With them shall he dash the people together to the ends of the earth. These are the thousands of Ephraim and the thousands of Manassas.

Yesterday, in the blessing of Levy, we saw this promise, that God will maintain such as preach his word faithfully, insomuch that although they have many enemies in this world, and be failed on all sides, yet are they sure that God will show himself on their side and strengthened them when he sees that Satan strains himself by all means to make clean riddance of them. And therein he has an eye to the welfare of all his people. For God's church should perish, if it were not preserved by good and pure doctrine. God then must be fine to reach out his mighty hand over all those which preach his word to the intent they may be maintained though all the world strive to overthrow them.

Now he speaks of Benjamin, and he says, that he shall dwell safely by God, and be his well beloved, and that God will shelter him and dwell betwixt his shoulders. I have told you already that here Moses confirms and warrants the promises which God had uttered before by the mouth of Jacob or else that where there was any hardness in them, Moses mitigates the same to the intent that the faithful should not be troubled out of measure. As touching the tribe of Benjamin, Jacob had said that it should be like a wound that snatched up his pray in the morning and divide the spoil at night. For that is the native sense. Benjamin then shall be as a ravening wolf, always given to the pray, insomuch that when he has robbed in the morning, he shall divide the spoil at night also. It is a hard condition that the people should leave upon dropping and driving and it might seem that means that they were degraded. For we know that all men will hate them that use such violence and leave upon the spoil of other men by doing them harm and annoyance. To be short, it seems that the tribe of Benjamin should become as robbers. Truly this was spoken in respect that in the end they should be placed in the Borders or Marxists of two kingdoms which thing damn to pass when the kingdom of Israel was departed from the tribe of Judah. For then the one half of the tribe of Benjamin abode on the one side, and the other half on the other side, by reason whereof they were us members rent in pieces.. And because the first brunets lighted upon them, so as they were fine to bear the first blows, it behooved them also to be men of war. That was the thing which Jacob had an eye to.

Yet could it not be but that the Benjamin must be grieved, seeing that God did set them there to maintain themselves by violence and to be always with sword in one hand. It was a very hard case, whereat the faithful might be fore-grieved and disquieted.

Here therefore Moses qualifies the thing which might seem over sharpened in the prophecy of Jacob, in respect whereof he say that Benjamin shall be Gods darling, and that he shall dwell safely by him. Smoothly it was requisite that the Benjamins (at leastwise the faithful sort of them) should be comforted, because there befell horrible enormities so as it might have seemed that God had appointed that house did be are set looking glass of his wrath. At one time all the people of Israel were fine to set themselves against them to root them out. And in very deed there was a solemn oath taken to have slain them all so as one man of them should not have been left and live and they were driven to devise means to save few hundred men which where not in the battery, but whereby the chance in a town nearby. You see then how the tribe of Benjamin should have been rooted out of the world.

Now it might seem that by this means Satan had made a breach which God foresaw. Not be for it was come to pass or else that he had failed of his promise in maintaining the offspring of Abraham. This (say I) was a great temptation. And therefore not without cause does Moses prevent it and give a good remedy to such as could patiently bear the punishments that God sent upon them and he sees that yet for all that, that type should not cease to be beloved of God and to dwell by him in safety as under his hand. But we must note that this profited not all of them in general. For the tribe of Benjamin was great, and we see there went a great army of them to the field. And needs must it be that they were of great force, when all the people of Israel where fine to go to the battle to punish the cursed deed which had been committed in murdering the Levites wife, and the abominable sin of Sodom which had reigned in the city of Gabaa, which had been suffered by all the Benjamin; insomuch that in mans seeming, God was minded to have thundered down upon them, to show the like when James as he had none before in Sodom and Gomorra. It is not therefore for any small number to have done this.

And so we have to gather, that when God makes any promised a nation, a great number of them shall not fail to perish, but yet those which call upon his name clearly shall be preserved as it is said in Joel, although there seemed to be some water flood the author of all, yet will God find incomprehensible means to draw his service out of it so as they shall not perish with the multitude. And therefore when we have any promise, let us bethink ourselves, and receive it with pureness of faith and then let us not doubt but it shall be performed.

But if we think that God should be bound to us because we have their that promise and in the meanwhile be disordered and careless of him so as it may rather seem that we would have nothing at all to do with him, surely he can well show himself to be faithful and perform his saying, and yet he notwithstanding shall perish so as the same shall stand in no stead. And indeed, we see how God works after that manner for the research love the state of his church. He says generally that he is our defender, and yet notwithstanding we see that the greatest number goes to wreck, and that the number which remains is very small. Yes, but yet does God continually bring to pass that his church abides unclench, and that there is still some remnant left according to this saying of Esau, and that he will deserve still some little seed. And therefore let us beware that we be of his seed which God reserves to himself, when he punishes those which turn away from him, notwithstanding that they did bear the name and title to be of his house and indeed God did direct the promises of salvation to them, but they received them not. Wherefore let us take heed that we run not into disorder with the greater number.

And it is said expressly, that God will shroud him, dwelling between his shoulders. Here Moses shows why God will maintain the tribe of Benjamin, which notwithstanding might seem to be utterly perished, namely for that he would dwell upon his shoulders. For the Temple was built it in the tribe of Benjamin, although the kingdom was in the tribe of Judah, and that the Kings house also set there, yet in the parting of their inheritances the mountain of Zion fell to the lot of the Benjamin. God then dwelt upon his shoulders or between his shoulders, as if a man should bear some burden upon his neck, so does God declares that Benjamin did partly their him as they have told you, because it was his will to dwell upon him and to have his Temple there. And he speaks of his shoulders as in respect of mount

Zion. And so forasmuch as Benjamin did bear God upon his shoulders, that is to say, because the Temple wherein it was gods will to be served was built in the tribe of Benjamin and the people were to assemble on Zion to do homage to God and Benjamin say but to that purpose. Therefore it is said that God was (after a sort) upon his shoulders. That then is the reason why he Benjamin was well beloved of God. Not that he had any whit deserved it for a whereof came it that God choose mount Zion for his dwelling place? Even of his own free love which he bear to Benjamin. So then let us not dream that Benjamin prevented God's grace with any worthiness, but Moses declares, that gods uttering of his lower and favor towards the tribe of Benjamin and that there shall be a manifest record and token thereof in the building of the Temple there, and that the tribe of Benjamin should ever continue under gods protection are things linked together. Insomuch that although that tribe seemed to be left up to the spoil, and that their enemies had gotten the overhand of them, yet would God show himself pitiful to maintain them still. True it is that in the end all that country was hatred, and we see how the prophet Jeremy says thereof, the Rachael mourned for her children (for Benjamin came of her) and sorrowed to see such desolation and was made, and could not be comforted because all were destroyed and no tidings could be brought to her of any residue that remained, but she saw that all her blood was shed, whereupon she was in anguish and as a woman forlorn.

Surely Rachael was at that time dead, but the prophet Jeremy speaks of here in way of a similitude handsets there as a mother upon a scaffold weeping and lamenting to see one cut the throats of all have children. Thus you see what befell, but that was an utter extremity.

Yet for all this, God ceased not to perform his promise, but that the end even in the midst of Babylon, even in that gulf, he reserved a remnant of Benjamin which returned home with the tribe of Judah.

They that were much more excellent in dignity became as banished folk and God forsook them as rotten members, so as they returned not anymore into the inheritance of the land of Canaan, and the resting place which God had forth appointed to their fathers. You see then how God continued still his grace towards the tribe of Benjamin, not that they had not horrible punishments prophets tell out afterwards, but that God by his infinite goodness overcame the naughtiness of man.

To be short, let us note that when God gives us his promises after that manner, they shall seem to be disappointed of their effect and performance to the unthankfulness of the world for that there are a great many which refuse gods goodness and shut the gate against him, so as they be not partakers thereof. That is the cause why God shows not himself liberal towards us anymore. For if we could skill to enjoy his goodness, surely he would always out go to our expectation and all other wishes. But what? We will have him to content us, and to please us in all cases and in the meanwhile it should seem that we have conspired against him, and to keep them back from doing us good. Therefore let us not think it strange if God perform not his promises which he has made to us with his own mouth for we ourselves be the cause thereof. Nevertheless, and later, although the world to be so malicious and forward that (to all seeming) men would be meaningfully disappointed all gods gracious dealings, yet not withstanding let us not doubt but that there shall be some small number whom God will maintain. Only let us endeavor to leave under gods wings, that we may be preserved by him and suffer him to dwell between our shoulders. We hear what warning St. Paul gives us thereof, how he says that we must bear the lord both in our bodies and in our souls. True it is that there is not now any material Temple built anywhere, wherein to do sacrifice but every of us is the Temple of God and that is with condition that we should bear him according to St. Pauls saying who he uses the same word. And how do we bear him? In knowing that it belongs to him to be the sovereign and to reign over us, and to have all preeminence and that is behooved us to bow down our necks to receive his yoke and to obey him in on respects. And if we do so, let us not doubt that God watches for us continually so as all the assaults and temptations of the world shall not prevail anything at all against us. Insomuch that although we be like to pity she hundred times, yes and to be overwhelmed, yet will he utter forth his power to preserve us, and we shall be saved in his midst of death, so as we may keep on our course still. When thunder seems to come down from above and nothing is to be seen upon end but confusion everywhere, then let us not doubt but God gives us incomprehensible safety. Thus much concerning the tribe of Benjamin.

Now comes Moses to the tribe of Joseph and says, that his land shall be blessed of God with the detectable fruits of the Sun, with the fruits of the moon, with the pressures of the dew from above and of the debts from beneath, that is to say, of fountains and water springs which give moisture and nourishment to the earth. That his honor should be us the first born of the bold that he shall have excellent horns, wherewith to push against his enemies that he shall have the old mountains and the pleasant hills, there shall be nothing but sweetness. And afterward in this end it is said that all these things shall come upon the head of Joseph and upon the crown of the head of the Nazareth of his brothers. Here we may see how the intent of Moses was to confirm the things that Jacob had spoken before for he uses many of the same words which are in the ninth and 14th chapter of Genesis. Partly than Moses does but make a rehearsal of the things which had been written in the person of Jacob and that is not superstitious, but God renews and ratifies his promises, to the end they should be the more assured. And such confirmation also was needful to the intent that the other tribes should not grudge against the tribes of Joseph. We know that the people of Israel where we be full of quarreling and rebellion and that it was a very hard matter to hold them in awe. Now Jacob had given double portion of his son

Joseph, because he had two children, Ephraim and Manassas. He had said that Joseph should represent two heads in the house, because the tribe of Levy was excluded and had no portion in the land, but only to the tents and offerings. Their successes therefore might have said, indeed it was the will of our father Jacob to gain this advantage to his son Joseph, albeit that was upon our earnest affection because Joseph had succoured him in his need and fed our fathers in the time of famine. But what? Should they therefore have two heads here and we be so much abated? Because the people might still have pleaded for the partition which had been assigned and have striven when they had been come into the land of Canaan. Moses confirms the thing which had been declared before, that is to know that Joseph should hold still the portion of that had been given to him and represent two chief houses in the lineage of Jacob and that there should be ten thousands of Ephraim and thousands of Manassas. We see not to what purpose Moses rehearsed the words of Jacob.

And let us mark also that whereas he says, that he is the Nazareth among his brethren, the word which he uses may be taken for the crown, asked if he should say he shall be the glory of his brethren.

True it is that this continued not forever it is but a temporal dignity because that in the end it behooved the tribe of Judah to attain the Royal Scepter, and to have the sovereignty over all the whole body.

And then was Joseph also brought under the obedience. But yet for a time he was the crown of his brethren. Yet notwithstanding, he sets down the word of separation. So then, he was separated from among his brethren, not in that he was sold into Egypt as some have expounded it for that is clean contrary. But rather he is termed

Nazareth in a way of honor for that God has chosen him and shoaled him out by himself so as he was not the common sort but had as it were a first begotten ship, in respect whereof he took double portion of inheritance. That is the cause why he was called a Nazareth.

And here we have to make first of all, that all that ever has been reduced by Moses Paul said before by Jacob, was a very prophecy that came from God, so as it could not have been uttered by the mouth of man, except God had governed by him his holy spirit. And why? For Moses never came in the land of Canaan, as we know. And as for Jacob, he died more than 300 years before the partition of the land was made. How then could he make it? And even hereby we see, that there was no casualty your chance in the matter. For Jacob (as we shall see again in due place) assigns to Nepthalm the country on the seacoast, and points out every man his portion there. And how is it possible that he should hit so right upon it? Surely he did it not of his own imagination, but God who holds the lots in his hand (as says

Solomon) and who by his wonderful Providence which is hidden from us, disposes of the things which seem to come by chance, uttered by Jacob's mouth what he intended to do. And now he shows that when the people are coming into the land, nothing shall have been but by his direction. Now we know that the tribe of Ephraim and Manassas where planted in so fat and fertile a soil, that it was TV storehouse of the land. True it is that others of the tribes asked the tribe of Aser, had great corn countries, but these countries well stored with all kind of commodities besides, there are the pleasant and plentiful countries of all the land of Jury. Now then we may easily gather that in this case Moses has not set forth anything of his own brain, but that the Holy Ghost did in very deed govern his tongue. And therefore we have a great warrant of all this doctrine in that we see that under the name and authority of God he sets such order in things to come which a man would never have thought of.

Since we hear this, it is all one as if God reached out his hand from heaven and came to authorize the doctrine which Moses delivered and to show that he is the author thereof, and that it proceeds from him, neither ought men to doubt thereof as though it came from some creature. And let us mark that well. For we know that by nature we be inclined to distrust and where not that we be held up, we should continually be shaken down and we should not need anything to turn us aside from the right way and from the certainty of our faith. For this cause therefore let us Mark well how it is told us here that God in these prophecies has showed undoubtedly how it was he that was the guide of Moses, and that he used his service in such wise, as we may well say that we receive his doctrine from God and that it is grounded upon his unchangeable power and that it is the infallible truth. And why? For it was not invented by man.

But now let us come to the contents of his blessing. It is said that Josephs land shall be blessed of God, as well with the dew from above, as with fountains and well springs from beneath, that is to say, that God would so water the land both from above and beneath that it should be fat and fruitful. Now here we see how it is not for naught that we be commanded to seek our daily bread at gods hand.

For how comes it to pass that the Earth brings forth fruits for our sustenance? It is because God moistens it. It is not said that the Earth has substance in itself, neither is it said that the heaven of the fountains do give it simply of themselves, but it is God that sends the dew, it is God that makes the water springs to shed out, so that he is to have the praise of all the substance which he have whensoever we be fed and nourished therewith. You see then how God has such a care of our bodies and of this corruptible life that we cannot eat one bit of bread which comes not from him or of his mere liberality. And indeed it stands us in hand to acquaint ourselves well here with. For since it is told us that we cannot have so much as one silly meet of these goods, not even of these transitory goods, but we receive it at gods hand. What shall be held in these things that are much more excellent? If I want but a bit of bread, I ought of duty to ask it of God, and to acknowledge that it is his peculiar of his to feed me. And when the case concerns the attainment of the heavenly life and the everlasting salvation, shall them go seek it elsewhere that at gods hand? Or shall I think to have it in myself? What an overweening wherewith that? We see then how the bread than the bodily foot which is given us ought to be as a mean of lift us up higher to make us to think ourselves beholden to God and to his bountifulness for all that we have, both of body and soul and all. Mark that for one point.

Again, whereas in this place just of his called MSN it amend his brother and, we see how God bestows his gracious goodness where he lifts, even contrary to the opinion of men, yes and clean contrary to all expectations. Joseph was indeed separated from his brothers and that was as by being appointed to death, they had conspired against him to kill him.

And whereas he was yet saved, it was but to be cast into a pit and there to pine away, which was a crueler death than if they had cut his throat out of hand. In the end, the greatest favor that he found was that he was sold in the barbarous nation strange and unknown persons. Again, when he came to Egypt, he was thrust into the bottom of the dungeons and he was put into the stocks according to this saying of the Psalm, that the IM wounded him and get him to the heart. You see then how Joseph be separated not only from his father's house but also from the whole world, he is cut off from mankind as a dead person, he is like to rot in a dungeon. But God separated him after another manner in his wonderful counsel. And therefore it is said, that he was as a start which was to be worshiped of the Sun and the moon and of all the rest of the stars. Which was as much to say, asked that all his house should stoop to him and be subject to him, so as his sheaf should have preeminence and all the other sheaves fall down even because God had decreed it in his own counsel. And so we see that when all the world thought to have thrust

Joseph down into the pit, then God exalted him in spite of men. Thus you see how god succours his servants after a wonderful fashion. If we look upon our state as it appears to the view of men, we may seem us it was rejected, that seems to threaten us, and we seem to be besieged with it all sides, it seems that we should be overwhelmed every minute of an hour and that we should be eaten up quite and clean. At what point we be! But God who has sanctified us and thus as it were brood us under the shadow of his wings if we put our trust in him and flee to him for refuge, will show that his blessing of us is not in vain, but that he has so separated is that to all the Earth were moved and that we were afflicted as well as wicked, and wrapped them in the same curse, yet notwithstanding he will maintain us by his grace and even in the midst of death always find means to draw us out of salvation. That is the thing which we have to Mark in that Joseph is called MSN it among his brethren. So that if we have any advantage or privilege, if we be exempted from any peril, if we be enriched with any goods the eat of body or of soul, all those things proceed of God sanctifying and choosing of us to himself and we ought to yield the praise thereof to his only free goodness.

And to the intent these things may be taken to the more certain, it is said that they shall light upon the head of Joseph. Moses then declares that these things have not sound which vanishes in the air, but that God will give effect to his word so as his blessing shall be poured out upon the lineage of Joseph. For thereby he assures us as if he should say, no, I speak now in the name of God, let no man thing that I guess at adventure concerning things to come your God will perform all things upon Joseph's head, that is to say, a there upon Joseph's own person or else upon his children. For he had the case concerns those that come of his race. God therefore will show that effect, how it is he that has spoken by my mouth, and how it is he that has declared the things which he had concluded in his own counsel before.

Now in the end, he does also compared his beauty to young bull, and an unicorn, to show that he shall not only have abundantly wherewith to live, but also that he shall have strength to withstand his foes and be preserved. For we know we have need of two things, the one is that we desire God to bless us and to give us sustenance and again that we may be descended from our enemies which fail us.

Both these things are here compressed in the lineage of Joseph. For it is said that God will bless him in his land, so was it shall be very fruitful and also that he will give him strength whereby he shall have the upper hand of his enemies and drive them away to the uttermost borders of the world.

For a conclusion Moses adds that there shall be ten thousands of Ephraim, and thousands of Manassas. His meaning is that these two tribes shall come to be head houses. For by the word thousands, the Hebrews are wont to betoken as it were Bailiwicks and Provost ships, like as when it is said, and though Bethlehem in the land of Ephraim, are of the least among the thousands of Judah, that is to say, if a man consider the Provost ships and Bailiwicks, you are the least of all but yet shall be Redeemer come of you. I alleged this text to show what this word thousand imports. Now then, when Moses speaks here of thousands he means briefly that Ephraim, who was one of Joseph's children should make a head house or tribe, so as he should have his state of government and officers by himself and also that Manassas who was another of Joseph's sons, should likewise have his order and state of government with under offices as well as Judah, Benjamin, Issachar and rest of the other tribes had. Let that serve for one point.

But by the way the said, the thousands of Ephraim and the thousands of Manassas. Here he makes Ephraim tenfold greater than his brother, yet was Manassas in very deed the elder son of Joseph, but at such time as their grandfather [Jacob] blessed them, he declared that Ephraim should be greater than his brother Manassas.

Thus was the order of nature quite changed in that God gave the birthrate of the first begotten to be younger son to show that we bring not anything of our own to God but that we receive all things of his mere goodness and that he disposes of us at his pleasure, without being bound thereto. And this has God showed by a figured in the persons of Manassas and Ephraim. For it lay in Jacobs power to make Ephraim greater than Manassas. The matter concerned not in inheriting of the country only, but also the having of a tribe. And the same is called a special gift of God. Although riches also do come of him, yet will he have men to acknowledge that to have issue is a particular gift which cannot be gotten by he cunning nor by any other means. The Scripture them in speaking so, does well show that it lies not in the power of any creature to say, this man shall grow into a great people, as Jacob said, and yet he could not then discern them asunder by outward sight. For he was blind for age.

And when Joseph came and brought him his two children, he did set

Manassas the elder to his right hand and Ephraim to his left, to the end that Jacob in blessing them (as the fashion and ceremony then was) should let his right hand upon Manassas stand his left upon Ephraim. But Jacob putting his hand across, did lay his right hand upon the younger and his left hand upon the elder. Where it just of said, Sir, you mistake them. No, no, said Jacob, let me alone, I do it not through ignorance for he that is the inferior by nature must be the greater, God has so ordained it. Behold here a silly blind soul, and old man such as a one that seems to dote for age, he speaks of things unknown and yet for all that, he deals in that behalf as if he were God sitting in his feet. And in very deed (as I have told you before) He was Gods deputy and spoke by his authority. So then, to confirm the prophecies which had been uttered by the mouth of Jacob, Moses says, these be the ten thousands of Ephraim. Although he be the younger brother, yet shall he exceeded his elder brother in number of people and in all other things. And according here to, in the end there is such preeminence given to that tribe that the other than tribes of Israel were comprehended under it. When the prophets name Ephraim, it is a comprehending of all the 10 tribes together in so much that even Ruben who was the eldest of all lay hid under the wings of Ephraim. And who knew that? Our Lord did so at the rich by the mouth of those whom he had appointed in his place.

And so we see again the thing that I said before, namely that in this case Moses was not a private person, nor he spoke at random, nor of his own head, but was directed by God to the intent it might be known that people was governed by special means as the people chosen and the third by God from the rest of the world. True it is that God is the general creator of all mankind and that all people are his.

Yet notwithstanding, forasmuch as he had chosen the lineage of Abraham, it was his will to have his power the better known there, and to hold them as his household folk, and nearer laid to him. And therefore it is good reason that the things which have declared here should be known of all the Jews, and that by that means they should be provoked to bless the name of God, acknowledging how greatly they were bound and tied to him, for that he had so withdrawn them from all other nations and vouchsafed to make them feel him to be their father and seeing that he had adopted them to be his children.

Now let us come to the things that befell. True it is that God has well performed all that he had spoken. And thereby we see that the children of Joseph not disappointed of their expectation, neither was any of all those promises void. But yet for all that, they took no great benefit by them, but rather it came to pass through their own lewdness, that they were of necessity turned to their harm and undoing. Wherein we see that men are so unto word, that they changed all that ever God had ordained for their welfare, insomuch that when he blesses them better than his blessing into a curse, when he offers them life their turn it into death, and you not to lead in the light but also turn it into darkness. But what befell to the tribe of Ephraim? It is advanced as it were by miracle and against the order of nature, through the only blessing of God. And yet for all this, it caused the body [of the common veal] but to be rent and torn asunder, God's service to be corrupted and perverted, interactive he to reign in the holy land, God to be defraud and bereft of his inheritance and all manner of infections to be brought in.

Whereupon ensued forth with all manner of mischief, so as they did eat up one another like dogs and cats, and there was such deadly enemies deed between the two kingdoms of Judah and Israel that they went to seek help of the heathen and infidels to overthrow one another. And was not that a devilish rage? And yet all this proceeded from the tribe of Ephraim. If a man should say that God's blessing was the cause thereof, then is there a double man is to be seen in that behalf. For they ought the rather to have been increased to magnify gods name and to walk in his fear, seeing that he had so greatly bound them to him to stop but their turn to the benefit of the contrary, as they have showed already and therefore it was of necessity that all those blessings the taken from them and moreover that they were do them an occasion of decay, I say they where the occasion, albeit not the cause. Yes, but yet was to blame to be imputed to them, because they themselves were the alters of gods order. What is to be done then? Let us understand that when God shall have had is that in this world so as we have the fruits of the Earth, and be as it were made drunken with the things that the late us, yet if we have not the chief point, the residual shall be fall full dear. Then let us not so greatly esteem the temporal and transitory goods that we should not evermore have an eye to the chief point which is that God receives for us his children, that the upgrade under his government that we call upon him as our father, albeit truly and unfoundedly, resorting rightly to him and submitting ourselves wholly to his will knowing that as soon as we be never so little separated from him it cannot be but that masonry and Confucian must needs fall upon us. So then, let us esteem of the transitory benefits which God bestows upon us in this world, but let us esteem them in their biggie, so as we be not tied to them, nor set out our chief desire upon them. If God give us of them, let us enjoy there with all sovereignty, and let us not set our minds too much often them. Again, if we deal as them not, let is bear poverty patiently and keep our way still. And in the meanwhile let us take our content and rest in any spiritual goods which God granted us in that he vouchsafes to which God granted us, in that he will chase to certify us that he is our father, in that he calls us to him daily, in that he tells us that we shall find favor at his hand for our Lord Jesus Christ sake.

Let the having of these things suffice us, and let us not repine at the adversities, grief, and troubles which we have in this world, neither let us ensue such as here in better case than we, but when we see the unbelievers live at ease, and have all their pleasures, so as they want not anything, let us have an eye to the tribe of Ephraim, and consider the great wealth both of the same and also of the tribe of Manassas.

They were fed at their pleasure, but what? They glutted themselves with God's benefits and where chocked them for their own unthankfulness. Now then, let this serve to restrain us from repining at those with whom God deals so liberally in this world, and to whom he shows himself so bountiful. Let us not be grieved thereat. For why? We have the goods which are of far greater value, that is to know, the things that concern our salvation. For seeing that God has begun to work after that fashion in us by his holy spirit, let us seek for the heavenly riches whereto he calls us from day-to-day till we have the full fruition of them at the coming of our Lord Jesus Christ.

Now let us fall down before the Majesty of our good God with acknowledgment off our phones, praying him to make us perceive them more and more, and that there with all if he enjoy here never so many benefits and be fed by his hand, we may not be so restless and sleepy, as not to have our minds continually lifted up to heaven, and to serve him with the earnest goodwill. And that they these transitory benefits, we may be put in mind to seek all things in him which belong to the heavenly life knowing that we shall be at utterly doubted and bargain of them, until he vouchsafe to impart them to us, at leastwise according to the measure and portion of his mere goodness, because that we on our side deserve not anything at all.

That it may please him to grant this grace, not only to us, but also to all people and nations of the earth and et cetera.

On Friday the 3rd of July, 1556 The 196th Sermon, which is the sixth upon the 33rd Chapter

18 Also he said of Zebulon, Rejoice through Zebulon in your going out, and your Issachar in your tents.

19 They shall call the people into the mountain, where they shall sacrifice the sacrifice of righteousness. For they shall suck the abundance of the sea, and the hidden treasures of the land.

Yesterday in the blessing of Joseph, we saw how Moses referred all things to gods grace, which men are commonly wont to attribute to fortune. And it is a doctrine well worthy to be marked because of our unthankfulness. For unless we be enforced to acknowledge God's goodness, it shall always ready buried for us, and we see things here below to be see our wits upon, insomuch that when God shall have given us never so sufficient occasion to magnify his grace, yet do we make none account of it. Therefore it behooves us to be warned to lift up our wits and minds aloft, that we may do homage to God for all the benefits which we receive at his hand. Also we have to mark herein the thing that is set down by Moses. He says that all the good which Joseph and always hold lineage shall have shall come of the grief thereof in dwelt in the bush. And not doubt but that thereby he means God. Why then does he mention the bush here? For at the first sight it seems a fond thing, and serving to no purpose but to lead the ignorant and the weak into superstition. We know that the holy

Scripture speaking of God, says that he dwells in heaven. Not that his Majesty is enclosed there for his being his infinite, it condemns all creatures, as is said in the other texts. But this word Heaven serves to pluck us from the world, when we think upon God, to the intent that when we go about to worship him, we imagine not any earthliness in him, but consider that he surmount all things and that we ought to think that far otherwise than we can conceive. Now seeing that the holy Scripture pitches gods tent in heaven, to the end we should be lifted up above all the world and above all creatures when we think upon him, why does Moses in this place set him in the bush? It is because God had their showed himself to him. And it behooves us to note that there are two diverse fashions of speaking in the holy

Scripture when God calls us to him. Nevertheless, this diversity is not to draw us into contrary opinions, they be both in one. As how?

Sometimes God shows us what his glory his, to the intent we should be fully resolved of his point that he is incomprehensible and that we ought to worship him with all humility and that we must not look to forge him after our fancy, or to make him like to ourselves by transforming after our own imagination.

Therefore when the holy Scripture sets forth Gods majesty so high as we be abashed at it, yes and even that we the Angels of heaven accordingly as it is said that the Cherubim hide their faces, because they cannot abide to look upon the majesty so great and infinite as it is in God, therein it is showed us that we must needs stop under such greatness and heinous. But yet there with all God considers how it is for our benefit to have some familiarity with him and thereupon he is to us our rudeness and takes upon him as it were a new shape, albeit not which is contrary (as I said before) but to the intent that we should not be scared, nor take occasion to shrink from him. Now then, ELS us gently, and there with all, he stops to us and makes himself it were mean to us. And to that end have the sacraments deemed referred at all times. Like as at this day still do baptism we see the water, and in the Lords supper we see the bread and the wine.

And what is the cause that our Lord Jesus Christ who is to lively image of God his father and in whom dwells the whole fullness of the Godhead bodily, and what is the cause (say I) that he shows himself to us in corruptible things and in the elements of the world? It is for our infirmities sake, because we cannot approach to the spiritual power. That is the very cause why he figures his graces under the visible elements and in them out be to behold the heavenly power of his holy spirit. That is the second fashion which God uses in revealing himself to us, the which is answerable to our rudeness. But we see how he showed himself to the fathers of old time under certain shapes. As for example, when he talked with Jacob in Bethel, it was because Jacob made of such confirmation. True it is that he ceased not to look up to heaven still when he worship God. But yet for all that, he had the more familiar access to God by his coming down so low at that time. And for the same cause also, when Jacob was to remove from one place to another, he offered sacrifice to the God of Bethel. Why to the God of Bethel? Was there a God shut up there? No, for we see that even they which would needs make a God in Bethel, that is to say, which would have built up a Temple there and offered sacrifices there were abominable to God. In so much that God says that it is Bethlehem, the place of wickedness, and no more his house, he forsakes and disclaims it utterly, even because they abused the revelation that was given to their father Jacob in that place. Asked for Jacob, he knew how to benefit himself by it. For he knew that God had not changed his nature, nor was enclosed in any certain place, but that by that mean he meant to draw him to his familiarity. Jacob then received a Gage that was given to him to the intent it might be known that he worshiped not some God at adventure, as the Heathen did: but that his faith was sure and infallible. That is the cause why he expressly mentions Jacobs worshiping of the God of Bethel, that is to say, not that God which was unknown to him but I God that was forged of mortal man's brain, a God but in surmise and opinion, but the God of whom he was fully assured because he had the truth whereof he was thoroughly should. And even so is it now in the case of Moses. He face, the God which showed himself to me in the bush, even that God show his favor towards the tribe of Joseph. In saying so, Moses protest that he sets not bound some idle that had been forged of the time, nor brings in the superstitions of any heathen folk, infidels, or idolaters. After which manner we see that Papist and Turks do, who speak much of God but in the meanwhile they have no assurance, all their fond and dotages are grounded but upon supposed else and all their Apes toys are founded but upon their own good intent as they term it. For it is stark devilishness when men presume upon their own self likings and it is an opening of hell gates to them to plunged themselves in the bottomless pit. Lo, what comes of that which men term good intent and of the things which they have imagined and dreamed in their own brain. But as for us, we must have a sure leaning stock and such a one as will not swerve, so as we may say we have a God which is not unknown or hidden from us. Now then in speaking of to God that had appeared to him in the bush, he meant here to certify the promise yet so much that better, as if he should say, I speak not at random, my words are now flying deals, but it is God that has ordained me and set such time as it please thing that I should delivered his people out of the land of Egypt, he appeared to me in the bush and that I knew his Majesty. So then, this attendee which they have of my calling and of the things which we have hitherto done by his commandment, ought to make me continue still, to show that the same God will perform his promises which are contained here and specially his favor and free goodness shall rest upon the tribe of Joseph.

Now of this text we have together that when we speak of God we must not wonder to and from, but to the intent we may be thoroughly assured that we may hold ourselves in awe, we must consider after what manner God has revealed himself to us. But I have told you already that our Lord Jesus Christ least his lively in each and therefore it behooves us to seek him there. And the very cause why the wretched world has been beguiled by the deceits and illusions of Satan is that they have not held themselves simply to our Lord Jesus Christ. Whence springs so many disorders at this day in the popedom, but of this, that (as they themselves say in their proverb) Jesus Christ is not known, nor can be discerned from among his apostles? For they have that if came of the glory power and grace which God his father had committed to him. To be short, forasmuch as our Lord Jesus has been as it were buried, and therefore superstitious have increased more and more so us there has been no end nor measure of them, therefore no marvel though there have been so horrible a Babylon [that is to say confusion] there.

Let us learn then to know the living God as he shows himself to us, and to imprison all our wits. And forasmuch as he has most perfectly revealed himself in our Lord Jesus Christ, let us not seek any other knowledge than that they that letter swerve one way or other from the same.

But now let us come to that which Moses adds concerning Zebulon and Issachar. He says of Zebulon, be glad in your going forward and of Issachar, rejoice you in your tend or in your covers or in your houses. And thereupon he attributes has common to them both that they shall call folk into the mountain (that is to say) of Zion, thereto make sacrifice to the living God and therefore that God will bless them, insomuch that they shall skim off the fat of the sea, that is to say they shall be enriched by trade of merchandise. And that although their country was Sandy (asked the sea shores commonly be) so as there was no fruitfulness or corn and wine, yet should they not fail to be rich for all that for the sand (that is to say the Sea) should give them sufficient abundance. That is the sum of the things that is spoken here. Now (as has been touched heretofore) we see that Moses speak not of his own head but that God himself utters here the things which he had determined before. For Moses could not have guessed what was to befell in the portion of Zebulon. They have told you before that the Israelites where not their own carvers.

True it is that the tribe of God and a part of Ephraim and their portion beyond Jordan pass shall be declared hereafter but all the rest of the portions were made by lot so as it was not for any man to stay, such a thing shall befell me. It behooved God himself to be the whole doer as we see he was in this text, so as he might be acknowledged above all his creatures. Therefore when Moses declares that the tribe of Zebulon shall be planted by the seas side, he does us to understand that God had revealed to him things unknown and that his speaking was by the Holy Ghost. When he sees that traffic and merchandise shall be in the tribe of Zebulon, and that Issachar also shall go by sea, no doubt but that therein God utters things which men would never have thought. And so we have an infallible proof not only of the promises that are set down here, but also of all the doctrine of Moses. For to what end did he so blessed the tribes of Israel, but to hold them under the obedience of the law and under the religion which he had taught them, not of himself, but as he had been enjoyed from above? Seeing it is so, let us learn to play all the testimonies to the setting of ourselves in gods truth that we swerve not aside one way nor other, not be doubtful in faith but embrace the things with all reverence which are contained in the law.

For without that, we be miserable past all they be which have their fantastical devotions, of which sort we see the Papists are, and likewise the Turks, and also all the heathen of the world. For they be very willful in the things which they have once conceived. Oh (say they) I hold me to this because it is an ancient religion, but in the meanwhile they be nothing sure of it. And why? Because that as long as men rest upon their own opinion, all is but vanity and smoke.

Then can we have no show or faith and the we become to God and know that it is he which guides and governs us. And therefore it stands us in hand to have the law granted to us so as we may be able to say that it is no doctrine of man, but that God is order thereof. The like is to be said of the prophecies and of the gospel. Thus you see that what we have to mark in the first part of this text.

Now here are two things set one against another in Zebulon and Issachar. Zebulon (says he) rejoice you in your going out and to Issachar he says, rejoice you in your rest. Here the one goes are brought and seeks from place to place and the other carries quietly and peaceably at home like a smudge as they say. And yet Moses says that God will make them both to prosper though their cases be nothing like. And by Zebulon going out, he means not his end (as some have expounded it) but the wages which the people of that tribe where to make us to folk that should traffic into far countries. His saying then is, God will prosper up you in your going abroad. When you goes in danger by sea, and make long wages you shall be guided and governed by God and his blessing shall accompany you. But as touching Issachar, because he was fearful and covered, it is said that God will yet have pity upon him and blessing though he love his ease.

And it is not without cause that he speaks so to Issachar. We see how it is said of him in the ninth and 40th chapter of Genesis by Jacob, Issachar is as a strong Ass or a Mule of burthen which sleeps (says he) between his packs. He so that ease was good, and he bow down his shoulders and choose rather to be a servant and to pay taxes and tall, than to try his force interesting his foes. Here we see how the nature of that people was strong and sturdy, but yet that they wanted heart, and where cowardly, so as they played the burdened Mule, which couches down between his packs and there falls asleep, that is to say, He was like a great pack horse which cares not for liberty.

Insomuch that although men Lord him with heavy and intolerable burdens, yet he ceases not to yield to them still as if a Mule should fall asleep being load by his packs. He bare when taxes and tributes are passed not greatly for it, he was at a point for all things, so he might eat and drink in his fill, as you shall see some lubberly louts which so they may always have meat and drink, do make no further reckoning, neither can they any skill of freedom, they be in that behalf as Oxen and Asses, so as they have no care of anything. And even so was it with Issachar.

And Moses intent is not to sooth him in his vices when he says, that God will bless him in that rest of his, but it serves to comfort the faithful which were of that tribe, because that else they might have been discouraged, as has been touched before. For God might seem to have upbraided them saying, you be not worthy to enjoy the common freedom which I give to my children, for you be of a slavish nature, you be great lubbers, which suffer yourselves to be made underlings. It might seem then that God gave them a mark of reproach, to cast them off from the array of his children. Albeit his intent was that the faithful should know, that although they had a hard burden to bear as in respect of the world, yet notwithstanding, God would not cease to bless them. That was the very meaning of Moses.

And here we have to note in general, that although men be able to travel and they have skill also, so as they wanted not anything yet must all their prophecy come to God and of his mere grace. For it is not without cause that Moses here sends the tribe of Zebulon to God.

There are men that spared not themselves, they have started their lives, that trafficked into strange countries and therefore a man would say it is no wonder though they were rich for they were a man of courage they were vigilant and they were painful, they had all worldly means to help themselves with all. Yes, but when all comes to reckoning, it is showed us here that without God's blessing all where to no purpose. So then let us learn, not to presume anything upon our own travel and scale or anything else, but let every man refer himself to God, that he may guide us in all our doings according to this saying which we have heard heretofore, You shall not say, it is mine own hand that has gotten me my food, but know you that it is God who fed your fathers by the space of 40 years in the wilderness, it is he had whose hand you receive your food at this day. Thus much concerning that point.

Furthermore, as touching the tribe of Issachar, we have to not that if it please God to bereave us of any earthly benefits for our imperfections sake, we must not grieved out of measure therefore, but patiently bear the yoke contending ourselves with this that God in the mean season turns the things to a good and to us which of themselves were as a record that he rejects us and that he makes them to serve us furtherance of our salvation. As for example, it falls out that some folk have some peculiar fault in them as we see how somebody gross witted, so as they set not their minds upon a great sort of things which might be good and convenient for them. Other some fainthearted and reckless and other some although they spared not themselves, yet have they some other fault which he said let to them that they cannot thoroughly seek their own profit and commodity. Well, our Lord also bereaves them of manythings which he keys to others that take pains at his hand is stretched out to bless the labours of such as are painful and employ their wits about it. It may well be then that our Lord will punish those reckless folk with the want of some earthly commodities, for not doing their endeavor as they ought to do. But yet does it not follow that he takes them not for his children still although he make them feel some temporal chastisements which he causes also to serve to their soul health. They shall then receive chastisement for their infirmities, but yet shall they not cease to be God's children still. That is the thing which we have to gather where it is said of the tribe of Issachar, that through his coward he shall keep home hand bow down his shoulders to receive the great burden, tributes, and taxes that men lay upon him, making no reckoning at all of them. Well, and does God see such reckless in them? He suffers them to smart for it to the world Ward, but yet howsoever they far, he tells them that he will not cease to be merciful to them. Rejoice you in your tent. We see now more clearly that the thing that I said before namely that Moses intended not to flatter

Issachar in that thing for which he was to be condemned, that is to wit, for they coward, thereof I have made mention. Nevertheless, because that fold was unreformable, and in the meanwhile God was to chastise that people with bondage, but tribute, and with tall, therefore Moses had a care to comfort them, specially the faithful which might fall into despair when they so themselves so punished at gods hand. Well (says he) bear eye this burden patiently, for you be worthy of the punishment which God lays upon you. But howsoever the world go with you, be not out of heart for he will not fail to be a father to you still. Although you seem to be subject to many burdens, and he seemed to have withdrawn his hand from you and vouchsafe not to succour you, yet notwithstanding he will have pity upon you still. Therefore be glad in your wretchedness and to distress. How the faithful ought to always to assuage their sorrows when God chastises them in this world forasmuch as his chastising of them beasts after such a sort that yet nevertheless he estranges not himself utterly from them, but reserves them still us of his household and church.

Moses having spoken so of those two tribes, and sin, and that they shall call folk up into the mountain to offer to God the sacrifice of righteousness. No doubt but Moses meant this of mount Sion and that is yet one another prophecy. For no man could foresee that God would have his Temple to be build in that place and yet Moses sets down expressly that it shall be set upon a hill. Indeed he ceased, your God will choose him a place where his name shall be called upon, but it yet was 100 years after, yes, 400 or rather 600 years after for any man knew where that place was. But Moses us hence it to a mounting and that was by force of the spirit. For it must needs be that God guided him thereto, seeing he could say, upon a mounting shall might Temple be build.

True it is that he means not mount Sion, but yet we see there was a conformity between that which was revealed to David, and that which had been spoken so long before and by Moses. Here therefore we have it again and infallible proof that Moses devised not anything of himself but that the living God used him continually as his minister hand as the instrument of his holy spirit. Again, here the two tribes of Issachar and Zebulon are commended for exhorting folk to the service of God and it is a praise well worth of noting. For thereby we be done to understand that it is not enough for every man to occupy himself and the service of God, but that ever seen must extent yet further to the drawing of other men thereto, accordingly also as is said thereof, specially when the prophet Esau treats of the kingdom of our Lord Jesus Christ, at which time every man shall reach his hand to his neighbour saying, let us go up into the Lords hill to worship him. Here Moses declares that Issachar and Zebulon shall do the like, and row their neighbours to the serving of God. But when we be deed it were to small purpose for us to encourage our members to yield God his deserved honor unless we ourselves did bear them company.

And for that cause it is expressly said, that they shall call folk and offer sacrifice with them. The thing then in effect which we have to gather upon this text he is that we must as much as in us lies endeavor to draw all men on the Earth to God that all men may serve him and worship him with one accord. And indeed if we have any kindness in us, since we see that men go to destruction to you God have gotten them under his obedience, ought we not be moved with pity and to draw the fully souls out of hell, and to bring them into the way of salvation? Again on the other side, since we know that God is our father, should be not be desirous to have him known to be the like to all men? And if we cannot find in our hearts that all creatures should do him homage, is it not a token that we have no great regard of his honor? You see then how that one of the things whereunto be or to apply our minds and endeavor is [first] to procure the silly ignorant souls to serve God: and secondly to be always encouraging of such as are in the right trade. As for example, when we see blind wretches run astray, surely if we be able and can have any access all means to do it, we ought to give them aircraft of the true religion that they may submit themselves to God. Again, we know wherein the service of God consists, namely in lending his word that we may put our trust in him and therewithal call upon him yielding him thanks for all the benefits which he has bestowed upon us and dedicating ourselves to him all our lifelong. Now at this day his enemies he spiritual, it consists not in the shadows and ceremonies of the law.

Therefore let us provoke each other to resort to the hearing of God's word, let us treat of it together to that edifying one of another and let us also give good example of putting our trust in him, of being patient in our adversities and of walking under his fear. Afterward, let us call upon him asked which is the chief sacrifice that he requires at our hands, let us flee to him alone for refuge, let us yield him the praise that is due to him for all his benefits and let us provoke all others to do the like. That is the thing which is declared to us in the example of Zebulon and Issachar.

But as I said before, we must not teach our neighbours and that he behind ourselves, but we must bear them company. And for that cause it is said that they shall all worship. Now then, if we will discharge our duty, we must not seek to others, pray you to God, put their trust in him, give him thanks for the great number of benefits which he has bestowed upon you, dedicate your lives to him with all pureness, it is not for us to shift of the matter in such sort. What then? We must join with them and say, let us serve God, and that is worship him, and let us call upon him, yes, and let us show the way to such as have need to be provoked by us. That is the thing then, which is in the second place we have to practice out of this text.

But here a man might demand wherefore Moses speaks this of Zebulon and Issachar rather than of the other tribes, it is likely that it is because of the situation of the place. For first they were far enough from the Temple, and therefore it was the hardest for them to offer sacrifice is because the journey was painful or else they might easily have grown out of kind being so far off and intermingled among the heathen, by reason whereof they might have become hardhearted and have made no great account of religion or of the law. That is the cause why Moses does purposely attribute to them the said title of seal of provoking folk to the serving of God. True it is that the tribe of God (of whom mention shall be made hereafter) and also a part of Ephraim should have their washers allotted to them beyond the Jordan. But although there are far off from the Temple, yet might they have the religion simple, they where not so mingled with the heaven, they had not so great corruptions us where in the tribes of Zebulon and Issachar. For we know that the cell mere to Galilee, and that a part thereof was called the Galilee of the Gentiles. And when Solomon was in greatest prosperity of his kingdom, we see how he gave cities in that country to King Hiram, by means whereof it was light enough that those people should be corrupted. And that there the word folk, Moses comprehended not only the tribes of Israel, but also those which had no acquaintance with God, but where utterly separated from the true and pure religion. Of them it is said that Zebulon and Issachar should do their endeavor to bring them into the right way and to the doctrine of salvation.

Now by this example we be taught, that although the world and the flesh do divers ways withdraw us and hinder us from giving ourselves to the service of God, yet is that no sufficient excuse for us, but we must fight against it.

And it is a very profitable warning. For we see that a very straw (as they say) will stop us, when we be towards the serving of God. If a fly do but whisk before our eyes, we take occasion to turn aside, Oh (say we) I had goodwill, but there happened such a thing and that disappointed me us and so by that means we think ourselves great and witty well discharged. Then let us consider that although this world have many lets to pluck us back to turn us out of the right way, although we have many temptations and although there be snares laid for us by Satan. So that when we would go one step forward, it seems that a David it be his we should meet with the mountain, yet we must enforce ourselves and howsoever we fare, we must not Cocker ourselves in our delights not think that if we have some hard and troublesome encounter to overcome, that that will serve to discharges. But that seeing it is said by Zebulon and Issachar, who being placed in the borders or outlets of Jewry were mingled with the Gentiles and heathen folk, that they should not forbear to provoke their neighbours to serve God. We also ought to follow that which is said here of them. And specially let us out this impact his when we be among the unbelievers which would find in sectors with their corruptions friendliness intended disliking of gods service, to plunge us in their idolatry. When we see such things, let us follow the constancy and stoutness of those whom Moses Cummins and praise here. For he sets them as looking glasses before our eyes to the intent that we should follow them. Be we then sometimes among the idolaters? Let his labour as much as in us lies, to win them to God and to the Gospel of our Lord Jesus Christ. At leastwise when we shall have done our endeavor, let us continue still in the pure simplicity which we hold of God and of our Lord Jesus Christ, and let us not be turned from it by any manner of occasion. And in any wise when we go about to win any idolaters, let us always show them our good in sample, that so far forth as is possible for us, we may draw them to the faith, even by showing them that our Religion is warranted by our conservation. Thus you see in effect what we have to gather upon this text.

And here is a special mention made of the sacrifices of righteousness to show that even in the time of the shadows and figures, God's will was not to be served with countenances only, but that he would have him and to come to him with truth and righteousness. For he has ever hated hypocrisy. Truly the diversity within the fathers of old time and as these days, that when they worship God it behooved them to add sacrifices and to set up lights and to have many other ceremonies, all which things had laid down at this day. But that it was gods will in all ages that men should offer themselves to him with fearfulness of heart according to this saying in Jeremy, Lord denies regard the thing that his right. And therefore we must not think that God did ever take pleasure in any of these outward things which are spoken of in the law. For he commanded them for men sake. He did not in respect to himself but to keep the people in order who had like two little children, until the coming of our Lord Jesus

Christ. Now seeing that under the law and ceremonies God's will was to be served in truth, let us understand that as now when these surgeries is altogether spiritual, (as our Lord Jesus Christ shows in the fourth of St. John where he sees to woman of Samaria, that God would not more have the things that were required under the law, but would be served altogether in spirit and truth) if we will serve him dearly, it is not for us to have any store of pelting gewgaws before man ask who would say we would please him with merely mews, but we must offer him the sacrifices of righteousness. And this is a doctrine to much corrupted by the world. For we see what men do commonly them gods service at this day. I overpass the doings of the papists, they be but mens inventions wherein there is not one syllable of Gods word. But let us put the case that GOD accepted the things which they do, yet are they nothing worth, because there is nothing in them but contempt of God and hypocrisy. When the papists have babbled very much w hen they have trotted on pilgrimages, when they have lighted up tapers, when they have bedecked their puppets and idols, they bear themselves in hand that God is well paid. And why? For they transform him with their dotages, and think they may serve him after their own fashion and pleasure. We see then that the wretched world is become brutish.

And we have so much the more to made to Mark well this text where mention is made of the sacrifices of righteousness to show that we do but unhallow the name of God when we bring not our hearts to him, to offer him a pure and clean oblation. Yes, and we see that David also detract is the same doctrine in his time. For whereas he sees, offer to God the sacrifice of righteousness, it is a rebuking of them that had perverted the religion. And because his enemies had their full scope at that time and he himself was chased and banished in that while and the wicked vaunted themselves as the papists do at this day, with, What? We be the Catholic church, we have gods

Temple, we have all the titles which belong to the church, therefore they would scorned all such abuses of God's name and told them that all their dealings where but leasing. And why? Offer to God do sacrifice of righteousness. He uses the self same word which Moses has set down here to show that God never meant that men should discharge themselves word same with ceremonies and such like things but that he intended to bring them office spiritual service, that is to say, to put their trust in him to call upon him and to yield him the glory and praise of good things. That is the thing which he requires and the Mark where it he would have us to level.

And so we have one good lesson more in this text, which shall serve for a mend and conclusion because the time will not there anymore.

Let us Mark well then, the Moses having spoken of the seal which should be in the tribes of Issachar and Zebulon, says that God will bless them. True it is that now having the kingdom of heaven opened to us by Lord Jesus Christ by reason whereof it behooves us to look up higher, we shall not always be reached in this world, we shall not occupy the trade of merchandise by see, we shall not flipped off the fat the, for it is even good for us that our Lord should keep us under in lost eight. But yet shall we be blessed of him, if we be his children, according as St. Paul declares that the true religion and fear of God have promises both of to present life and of the life to come. And therefore if we intend to be governed by gods hand and that he should send us prosperity convenient for our welfare, let us learn to dedicate ourselves to him that has endeavor to serve him and let is worship him with one accord. If we do so, surely we shall find that God has not forgotten us and we shall also see what force their ease in his grace, when it is uttered upon us. And that is the meaning of our Lord Jesus Christ where he says, that we must first seek the kingdom of God, that is to say, we must first endeavor as much as is possible that God may be honored and that the world may be gathered to him and we ourselves must come foremost. When we once have this zeal, all other things shall be cast to us. But if we begin that the person life, if we be over careful for our sustenance and food, he is we be so wedded to this world that we make none account of the kingdom of heaven, we may take pains and toil enough, even if we break our arms and legs as under, but yet it shall so little boot us that it shall rather turn all to our utter confusion. Therefore let us Mark upon this text that first of all God must be knowing to all and then thereupon we may look that he will have a fatherly care of us, not only in calling is to the heavenly inheritance, but also in providing us of things necessary, even while we be as pilgrims and wayfarers in this world.

Now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him towards safe to touch us more and more with them to the quick and to draw us to such repentance but that we disliking our sins and being sorry for them, may of them the grace to be thoroughly reclaimed to him and that although we be estranged from him and to dwell in the midst of so many temptations, stumbling blocks and impediments, are so as we be compassed with our mortal flesh, yet notwithstanding he made not fail to preserve us and to give us such strength as we may maintain battle against all things that may turn us from him, until we become to the heavenly rest and that although the joy and content us and maybe there and that in the midst of the miseries of this world, we may patiently bear with his chastisements and corrections, until he have made it not to us that they have benefited us towards our salvation. That it may please him to grant this grace, not only to us but also to all people and nations of the Earth, and et cetera.

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