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A17698:4543

Sermons upon Deuteronomy

The sermons of M. John Calvin upon the fifth book of Moses called Deuteronomy faithfully gathered word for word as he preached them in open pulpit; together with a preface of the ministers of the Church of Geneva, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chief matters; the other the places of Scripture herein alleged. Translated out of French by Arthur Golding.The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

John Calvin 1509–1564London: printed by Henry Middleton for George Bishop, 1583

[12], 1247, [145] p. · 1.5M words · STC 4442 · ESTC S107166

Title page: Princeton Theological Seminary Library copy, digitized by the Internet Archive (opens the Internet Archive in a new tab)

THE SERMONS of Master John Calvin upon the fifth book of Moses call… › Sermon 195: On Thursday the second of July, 1556. The CXCV. sermon, which is the fifth upon the xxx…THE SERMONS of Master Iohn Caluin vpon the fifth booke of Moses cal… › Sermon 195: On Thursday the second of Iuly, 1556. The CXCV. sermon, which is the fifth vpon the xxx…

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:4540–4555 of 6,323

:4540p. 1211§60

that is to wit, that Joseph should hold still the portion that had bin given unto him, & represent two chief houses in the linage of Jacob, & that there should be ten thousands of Ephraim & thousands of Manasseh. We see now to what purpose Moses rehearsed the words of Jacob.

that is to wit, that Ioseph should hold still the portion yt had bin giuen vnto him, & represent two chiefe houses in ye linage of Iacob, & that there should be ten thousands of Ephraim & thousāds of Manasses. We see now to what purpose Moses rehersed ye words of Iacob.

:4541p. 1211–1212§60

And let us mark also that whereas he saith, ⟨p. 1212⟩that he is the Nazarite among his brethren, the word which he useth may be taken for a Crown, as if he should say, He shall be the glory of his brethren. True it is that this continued not for ever; it was but a temporal dignity, because that in the end it behooved the tribe of Judah to attain to the royal sceptre, and to have the sovereignty over all the whole body. And then was Joseph also brought under obedience. But yet for a time he was the crown of his brethren.§10 Yet notwithstanding, he setteth 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 a Nazarite in way of honour, for that God had chosen him and shouled him out by himself, so as he was not of the common sort, but had as it were a first begottenship, in respect whereof he took double portion of inheritance.§20 That is the cause why he was called a Nazarite.

And let vs marke also that whereas he saith, ⟨p. 1212⟩that he is the Nazarite among his brethren, the word which he vseth may bee taken for a Crowne, as if he shoulde say, Hee shall be the glorie of his brethren. True it is that this continued not for euer; it was but a temporall dignitie, because that in the end it behooued the tribe of Iuda to attaine to the royall scepter, and to haue the soueraintie ouer all the whole bodie. And then was Ioseph also brought vnder obedience. But yet for a time hee was the crowne of his brethren.

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John Calvin, Sermons upon Deuteronomy (At London, 1583), serm. 195, §60, p. 1212. EEBO-TCP A17698.

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Title as printed: The sermons of M. John Calvin upon the fifth book of Moses called Deuteronomy faithfully gathered word for word as he preached them in open pulpit; together with a preface of the ministers of the Church of Geneva, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chief matters; the other the places of Scripture herein alleged. Translated out of French by Arthur Golding.The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.
Author: John Calvin 1509–1564
Place: London
Printer: Henry Middleton
Bookseller: George Bishop
Year: 1583
Size: [12], 1247, [145] p.
Words: 1,484,943
Catalogue: STC 4442 · ESTC S107166
Text: EEBO-TCP A17698

Passages: 6,323
Sections: 1,725

:4542p. 1212§20

And here we have to mark first of all, that all that ever hath been rehearsed by Moses, or said before by Jacob, was a very prophecy that came from God, so as it could not have bin uttered by the mouth of man, except God had governed him by his holy spirit. And why? For Moses never came in the land of Canaan, as we know. And as for Jacob, he dyed more than §30three hundred 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 or chance in the matter. For Jacob (as we shall see again in due place,) assigneth unto Nepthal•m the country on the seacoast, and pointeth 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 holdeth the lots in his §40hand (as sayeth Solomon,¹) and who by his wonderful providence which is hidden from us, disposeth of the things which seem to come by chance; uttered by Jacobs mouth what he intended to do. And now he showeth that when the people are come into the land, nothing shall happen but by his direction. Now we know that the tribe of Ephraim and Manasseh were planted in so fat and fertile a soil, that it was the very storehouse of the Land. True it §50is that other of the tribes, as the tribe of Asher, had great Corn countries; but these countries were stored with all kind of commodities besides: they were the pleasantest and plentifullest Countries of all the land of Jury. Now then we may easily gather, that in this case Moses hath not set forth any thing 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 his doctrine, in that we see that §60under the name and authority of God, he setteth such order in things to come which a man would never have thought of. Sith we hear this, it is all one as if God reached out his hand from heaven, and came to authorise the doctrine which Moses delivered, and to show that he is the author thereof, and that it proceedeth 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 here we haue to marke first of all, that al that euer hath beene rehearsed by Moses, or said before by Iacob, was a very prophesie that came from God, so as it could not haue bin vttered by the mouth of mā, except God had gouerned him by his holy spirite. And why? For Moses neuer came in the land of Chanaan, as we knowe. And as for Iacob, he dyed more than §30three hundred yeares before the partitiō of the Land was made. How then coulde he make it? And euen hereby wee see, that there was no casualtie or chaunce in the matter. For Iacob (as wee shall see againe in due place,) assigneth vnto Nepthal•m the countrie on the seacoast, and pointeth out euery man his portion there. And howe is it possible that he should hit so right vpon it? Surely he did it not of his owne imagination; but God who holdeth the lottes in his §40hand (as saieth Salomon,¹) and who by his wonderfull prouidence which is hidden from vs, disposeth of the things which seeme to come by chaunce; vttered by Iacobs mouth what he intended to do. And nowe he sheweth that when the people are come into the lande, nothing shall happen but by his direction. Nowe wee know that the tribe of Ephraim and Manasses were planted in so fat and fertile a soile, that it was the very storehouse of the Lande. True it §50is that other of the tribes, as the tribe of Aser, had great Cornecountries; but these countries were stored with all kinde of commodities besides: they were the pleasantest and plentifullest Countries of all the lande of Iurie. Nowe then we may easily gather, that in this case Moses hath not set forth any thing of his owne braine; but that the holy Ghost did in very deede gouerne his tongue. And therfore we haue a great warrant of all his doctrine, in that wee see that §60vnder the name and authoritie of God, hee setteth such order in things to come which a man wold neuer haue thought of. Sith we heare this, it is all one as if God reached out his hand from heauen, and came to authorise ye doctrine which Moses deliuered, and to shew that he is ye author therof, and that it proceedeth from him, neither ought men to doubt thereof as though it came from some creature. And let vs marke that wel. For we knowe that by nature we be inclined to distrust:

1Prou. 16.13.

:4544p. 1212§60

But now let us come to the contents of this blessing. It is said that Josephs Land shall be blessed of God, as well with the dew from above, as with fountains and wellsprings from beneath; that is to say, that God would so water the land both from above and beneath, that it should be fat & fruitful. Now here we see how it is not for nought that we be commanded to seek our daily bread at Gods hand. For how cometh it to pass that the earth bringeth forth fruits for our sustenance? It is because God moisteneth it. It is not said that the earth hath substance in it self, neither is it said that the heaven or the fountains do give it simply of themselves: but it is God that sendeth the dew, it is God that maketh the water springs to shed out; so that he is to have the praise of all the substance which we have, whensoever we be fed and nourished therewith. Ye see then how God hath such a care of our bodies, and of this corruptible life, that we cannot eat one bit of bread which cometh not from him & of his mere liberality. And indeed it standeth us in hand to acquaint our selves well herewith. For sith it is told us that we cannot have so much as one silly mite of these goods, no not even of these transitory goods, but we must receive it at gods hand: What shall befall in the things that are much more excellent? If I want but a bit of bread, I ought of duty to ask it of God, & to acknowledge that it is his peculiar office to feed me. And when the case concerneth the attainment of the heavenly life & the everlasting salvation; shall I then go seek it elsewhere than at Gods hand? Or shall I think to have it in my self? What an overweening were that? We see then how the bread and the bodily food which is given us, ought to be as a mean to lift us up higher, to make us to think our selves beholden to God and to his bountifulness for all that we have, both of body and soul and all. Mark that for one point.

But nowe let vs come to the contents of this blessing. It is said that Iosephs Land shalbe blessed of God, as well with the deaw from aboue, as with fountaines and welsprings from beneath; that is to say, that God woulde so water the land both from aboue and beneath, that it should be fat & fruitefull. Nowe here we see howe it is not for nought yt we be commaunded to seeke our dayly breade at Gods hande. For howe commeth it to passe that ye earth bringeth forth fruites for our sustenance? It is because God moysteneth it. It is not said yt the earth hath substance in it self, neither is it said that ye heauen or the fountaines do giue it simply of themselues: but it is God that sendeth the deaw, it is God that maketh the water springs to shead out; so yt he is to haue the praise of all the substance which we haue, whensoeuer we be fed and nourished therewith. Ye see then how God hath such a care of our bodies, and of this corruptible life, that we cannot eate one bit of bread which commeth not from him & of his meere liberality. And indeede it standeth vs in hande to acquaint our selues well herewith. For sith it is told vs yt we cānot haue so much as one silie mite of these goods, no not euen of these transitory goods, but we must receiue it at gods hand: What shal befal in the things yt are much more excellent? If I want but a bit of breade, I ought of duety to aske it of God, & to acknowledge yt it is his peculiar office to feede me. And when ye case concerneth the attainmēt of ye heauenly life & the euerlasting saluation; shal I thē go seek it elsewhere thā at Gods hand? Or shall I thinke to haue it in my selfe? What an ouerweening were that? We see then how the bread and the bodily foode which is giuen vs, ought to be as a meane to lift vs vp higher, to make vs to thinke our selues beholden to God and to his bountifulnes for all yt we haue, both of body and soule and all. Marke that for one point.

:4545p. 1212–1213§60

Again, whereas in this place Joseph is called A Nazarite among his brethren: we see how God bestoweth his gracious goodness where he listeth, even contrary to the opinion of men, yea & clean contrary to all expectation. Joseph was indeed separated from his brothers; yea and that was as by being appointed unto death, they had conspired against him to kill him.¹ And whereas he was yet saved, it was but to be cast into a pit ⟨p. 1213⟩and there to pine away, which was a crueller death than if they had cut his throat out of hand. In the end, the greatest favour that he found, was that he was sold into a barbarous nation to strange & unknown persons. Again, when he came into Egypt, he was thrust into the bottom of a dungeon,² & he was put into the stocks, according to this saying of the Psalm, that the iron wounded him & nipped him to the heart. Ye see then how Joseph is separated not only from §10his fathers 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 coū sell. And therefore it is said, that he was as a star which was to be worshipped of the Sun & of the Moon, and of all the rest of the stars. Which was as much to say,³ as that all his house should stoop to him & be subject to him, so as his sheaf should have preeminence, and all §20the 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 ye see how God succoureth his servants after a wonderful fashion. If we look upon our state as it appeareth to the view of men: we may seem as it were rejected, death seemeth to threaten us, and we seem to be besieged with it on all sides,§30 it seemeth that we should be overwhelmed every minute of an hour, & that we should be eaten up quite & clean. Lo at what point we be! But God who hath sanctified us, & doeth as it were brood us under the shadow of his wings, if we put our trust in him & flee to him for refuge; will show that his blessing of us is not in vain; but that he hath so separated us, that though all the earth were moved, & that we were afflicted as well as the wicked, & wrapped with them in the same curse;

Againe, wheras in this place Ioseph is called A Nazarite among his brethren: we see howe God bestoweth his gracious goodnes where hee listeth, euen contrary to the opinion of men, yea & cleane contrary to al expectation. Ioseph was indeede separated from his brothers; yea and yt was as by being appointed vnto death, they had conspired against him to kill him.¹ And whereas he was yet saued, it was but to bee cast into a pit ⟨p. 1213⟩and there to pyne away, which was a crueller death than if they had cut his throte out of hād. In the end, the greatest fauour that hee founde, was that he was sold into a barbarous nation to strange & vnknowen persons. Againe, when hee came into Egypt, he was thrust into the bottom of a dungeon,² & he was put into the stockes, according to this saying of the Psalme, yt the iron wounded him & nipped him to the heart. Yee see then how Ioseph is separated not only from §10his fathers house, but also from ye whole worlde; he is cut off from mankind as a dead person; he is like to rot in a dungeon. But God separated him after another maner in his wunderful coū sel. And therefore it is sayd, that hee was as a starre which was to be worshipped of ye Sunne & of the Moone, and of all the rest of the stars. Which was as much to say,³ as that all his house should stoope to him & be subiect to him, so as his sheafe should haue preheminence, and all §20the other sheaues fall downe: euen because god had decreed it in his own counsaile. And so we see that when all the worlde thought to haue thrust Ioseph downe into the pit: then God exalted him in spite of men. Thus yee see howe God succoureth his seruauntes after a wonderfull fashion. If wee looke vpon our state as it appeareth to the viewe of men: we may seeme as it were reiected, death seemeth to threaten vs, and we seeme to be beseeged with it on al sides,§30 it seemeth that we should be ouerwhelmed euery minute of an houre, & that we should be eaten vp quyte & cleane. Lo at what point wee be! But God who hath sanctified vs, & doeth as it were broode vs vnder the shadow of his wings, if we put our trust in him & flee to him for refuge; will shew that his blessing of vs is not in vaine; but that he hath so separated vs, yt though all the earth were moued, & that we were afflicted as wel as the wicked, & wrapped with them in the same curse;

:4549p. 1213§60

For a conclusion Moses addeth that there shall be ten thousands of Ephraim, & thousands of Manasseh. His meaning is that these two tribes shall come to be head houses. For by this word thousands, the Hebrews are wont to betoken as it were Bailiwicks & Provostships; like as when it is said,¹ And thou Bethlehem in the land of Ephrata, art of the least among the thousands of Judah; that is to say, if a man consider thy Provostships and Bailiwicks, thou art the least of all: but yet shall the redeemer come of thee. I allege this text to show what this word thousand importeth. Now then, when Moses speaketh here of [thousands] he meaneth briefly that Ephraim who was one of Josephs children, should make a head house or tribe, so as he should have his state of government & officers by himself: and also that Manasseh who was another of Josephs sons, should likewise have his order and state of government with under officers as well as Judah, Benjamin, Issachar & the rest of the other tribes had. Let that serve for one point.

For a conclusion Moses addeth that there shal be ten thousands of Ephraim, & thousands of Manasses. His meaning is that these two trybes shall come to be headhouses. For by this worde thousands, the Hebrues are wont to betokē as it were Bayliwikes & Prouostships; like as when it is said,¹ And thou Bethleem in the land of Ephrata, art of the least among the thousands of Iuda; that is to say, if a man consider thy Prouostships and Bayliwikes, thou art the least of all: but yet shall the redeemer come of thee. I alledge this text to shewe what this worde thousand importeth. Now then, when Moses speaketh here of [thousandes] he meaneth briefely that Ephraim who was one of Iosephs children, shoulde make a headhouse or trybe, so as he shuld haue his state of gouernement & officers by himself: and also that Manasses who was another of Iosephs sonnes, shoulde likewise haue his order and state of gouernement with vnderofficers as wel as Iuda, Beniamin, Isachar & the rest of ye other trybes had. Let that serue for one poynt.

1Mich. 5.2.

:4550p. 1213–1214§60

But by the way it is said, the thousands of Ephraim, & the thousands of Manasseh. Here he maketh Ephraim tenfold greater than his brother: yet was Manasseh in very deed the elder son of Joseph:¹ but at such time as their grandfather [Jacob] blessed them, he declared that Ephraim should be greater than his brother Manasseh. Thus was the order of nature quite changed, in that God gave the birthright of the firstbegotten to the younger son; to show that we bring not any thing of our own unto god, but that we receive all things of his mere goodness, & that he disposeth of us at his pleasure, without being bound thereunto. And this hath God showed by a figure in the persons of Manasseh & Ephraim. For it lay not in Jacobs power to make Ephraim greater than Manasseh: the matter concerned not the 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 peculiar gift which cannot be gotten by cunning nor by any other mean. The scripture then in speaking so, doth well show that it lieth not in the power of any creature, to say, This man shall grow into a great people, as Jacob ⟨p. 1214⟩said, & yet he could not then discern them asunder by outward sight. For he was blind for age.² And when Joseph came & brought him his two children, he did set Manasseh the elder to his right hand, & Ephraim to his left; to the end that Jacob in blessing them (as the fashion and ceremony then was) should lay his right hand upon Manasseh, & his left upon Ephraim. But Jacob putting his hand sacrosse, did lay his right hand upon the younger, & his left hand upon the §10elder. Whereat Joseph said, Sir ye 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 hath so ordained it. Behold here a silly blind soul, an old man, such a one as seemeth to dote for age: he speaketh of things unknown, & yet for all that, he dealeth in that behalf as if he were God sitting in his seat. And in very deed (as I have told you afore) He was Gods deputy and §20spake by his authority. So then, to confirm the prophesies which had bin uttered by the mouth of Jacob, Moses sayeth, these be the ten thousands of Ephraim.

But by the way it is sayd, the thousands of Ephraim, & the thousands of Manasses. Here he maketh Ephraim tenfold greater than his brother: yet was Manasses in verie deede the elder sonne of Ioseph:¹ but at such time as their grandfather [Iacob] blessed them, he declared that Ephraim should be greter than his brother Manasses. Thus was the order of nature quyte changed, in that God gaue the birthright of the firstbegotten to the yonger sonne; to shewe yt we bring not any thing of our own vnto god, but yt we receiue al things of his mere goodnes, & yt he disposeth of vs at his pleasure, without being boūd therunto. And this hath God shewed by a figure in ye persons of Manasses & Ephraim. For it lay not in Iacobs power to make Ephraim greater than Manasses: the matter concerued not ye inheriting of ye countrey only, but also the hauing of a Trybe. And ye same is called a special gift of God. Although riches also do come of him, yet wil he haue mē to acknowledge, yt to haue issue is a peculiar gift which cannot be gottē by cunning nor by any other meane. The scripture then in speaking so, doth wel shew that it lyeth not in the power of any creature, to say, This man shall growe into a great people, as Iacob ⟨p. 1214⟩said, & yet he could not then discerne them asunder by outward sight. For he was blinde for age.² And when Ioseph came & brought him his two children, he did set Manasses the elder to his right hand, & Ephraim to his left; to the end that Iacob in blessing them (as the fashion and ceremonie then was) should lay his right hand vpon Manasses, & his left vppon Ephraim. But Iacob putting his hand sacrosse, did lay his right hand vpon the yonger, & his left hand vpon the §10elder. Whereat Ioseph sayd, Sir ye mistake them. No, no, sayd Iacob; let mee alone, I do it not through ignorance: for he that is the inferior by nature, must be the greater; God hath so ordeined it. Behold here a silie blind soule, an old man, such a one as seemeth to dote for age: he speaketh of things vnknowen, & yet for all that, hee dealeth in that behalfe as if hee were God sitting in his seat. And in very deede (as I haue told you afore) He was Gods deputie and §20spake by his authoritie. So then, to confirme the prophesies which had bin vttered by the mouth of Iacob, Moses sayeth, these bee the ten thousands of Ephraim.

1Gen. 48.19.
2Gen 48.10.13.

:4551p. 1214§20

Although he be the younger brother, yet shall he exceed his elder brother in number of people, & in all other things: and according hereunto, in the end there was such preeminence given to that tribe, that the other ten tribes of Israel were comprehended under it. When the Prophets name Ephraim, it §30is a comprehending of all the ten tribes together;¹ insomuch that even Reuben who was the eldest of all, lay hid under the wings of Ephraim. And who knew that? Our Lord did so utter it by the mouth of those whom he had appointed in his place. And so we see again the thing that I said afore, namely that in this case Moses was not a private person, ne spake at random, nor of his own head; but was directed by God, to the intent it might be known, that that people §40was governed by special means as a people chosen and picked out 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 linage of Abraham; it was his will to have his power the better known there, & to hold them as his household folk, & nearer allied unto him. And therefore it was good reason that the things which are declared here, should §50be known of all the Jews, & that by that means they should be provoked to bless the name of God▪ acknowledging how greatly they were bound & tied unto him, for that he had so withdrawn them from all other nations, & vouchsafed to make them feel him to be their father, seeing he had adopted them to be his children.

Although he be the yonger brother, yet shall he exceede his elder brother in number of people, & in al other things: and according hereunto, in the end there was such preheminence giuen to that trybe, that the other ten trybes of Israel were comprehended vnder it. When the Prophets name Ephraim, it §30is a comprehending of all the ten trybes togither;¹ insomuch that euen Ruben who was the eldest of all, lay hid vnder the wings of Ephraim. And who knew that? Our Lord did so vtter it by the mouth of those whom he had appointed in his place. And so we see againe the thing that I said afore, namely that in this case Moses was not a priuate person, ne spake at randon, nor of his owne head; but was directed by God, to the intent it might be knowen, that that people §40was gouerned by speciall meanes as a people chosen and picked out by God from the rest of the world. True it is that God is the generall creator of all mankind, and that all people are his. Yet notwithstanding, forasmuch as he had chosen the linage of Abraham; it was his will to haue his power the better knowen there, & to holde them as his houshold folke, & neerer alyed vnto him. And therefore it was good reason that the things which are declared here, should §50be knowen of al ye Iewes, & that by that meanes they should be prouoked to blesse the name of God▪ acknowledging howe greatly they were bound & tied vnto him, for that he had so withdrawen them from al other nations, & vouchsafed to make them feele him to be their father, seeing he had adopted them to be his children.

1Isaiah. 7.2. & in other places.Esai. 7.2. & in other places.

:4552p. 1214§50

Now let us come to the things that befell. True it is that God hath well performed all that he had spoken. And thereby we see that the §60children of Joseph were 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 untoward, that they change all that ever God had ordained for their welfare: in so much that when he blesseth them, they turn his blessing into a curse; when he offereth them life, they turn it into death; & they not only dim the light, but also turn it into darkness. But what befell to the Tribe of Ephraim? It was 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 commonweal] to be rent & torn asunder, Gods service to be corrupted & perverted, idolatry to reign in the holy land, God to be defrauded and bereft of his inheritance, and all manner of infections to be brought in. Whereupon ensued forthwith all manner of mischief, so as they did eat up one another like dogs and cats, and there was such deadly enmity between the two kingdoms of Judah & Israel,¹ that they went to seek help of the Heathen & Infidels to overthrow one another: and was not it a devilish rage? & yet all this proceeded from the tribe of Ephraim. If a man should say that Gods blessing was the cause thereof, then is there a double malice to be seen in that behalf. For they ought the rather to have bin encouraged to magnify Gods name, & to walk in his fear, seeing he had so greatly▪ bound them to him. But they turned that benefit to the contrary, as I have showed already, & therefore it was of necessity that all those blessings were taken from them, & moreover that they were unto them an occasion of decay; I say they were the occasion, howbeit not the cause. Yea, but yet was the blame to be imputed unto them, because they themselves were the alterers of Gods order. What is to be done then? Let us understand that when God shall have fed us fat in this world, so as we have the fruits of the earth, yea & be as it were made drunken with the things that delight us; yet if we have not the chief point, the residue shall be sold us full deer.

Now let vs come to the things that befell. True it is that God hath wel perfourmed al that he had spoken. And thereby wee see that the §60children of Ioseph were not disapointed of their expectation, neither was any of al those promises void. But yet for al that; they tooke no great benefite by them, but rather it came to passe through their own lewdnes, that they were of necessitie turned to their harme and vndoing. Wherin we see yt men are so vntoward, yt they change all yt euer God had ordeyned for their welfare: in so much that when he blesseth them, they turne his blessing into a curse; when he offereth them life, they turne it into deth; & they not only dim ye light, but also turne it into darknes. But what befell to the Trybe of Ephraim? It was aduaunced as it were by miracle, and against the order of nature, through the onely blessing of God. And yet for all this, it caused ye body [of the commonweale] to be rent & torne asunder, Gods seruice to bee corrupted & peruerted, ydolatry to reigne in the holy land, God to be defrauded and bereft of his inheritance, and all manner of infections to be brought in. Whereupon insued foorthwith all manner of mischiefe, so as they did eate vp one another like dogs and cattes, and there was such deadly enmitie betweene the two kingdoms of Iuda & Israel,¹ that they went to seeke help of the Heathen & Infidels to ouerthrow one another: and was not yt a diuelish rage? & yet all this proceeded from the trybe of Ephraim. If a man should say yt Gods blessing was the cause thereof, then is there a double malice to be seene in yt behalf. For they ought the rather to haue bin incouraged to magnifie Gods name, & to walke in his feare, seeing he had so greatly▪ bounde them to him. But they turned yt benefite to the contrary, as I haue shewed alreadie, & therfore it was of necessitie yt all those blessings were taken from them, & moreouer yt they were vnto them an occasion of decay; I say they were the occasion, howbeit not the cause. Yea, but yet was ye blame to be imputed vnto them, because they themselues were the alterers of Gods order. What is to be done then? Let vs vnderstand that when God shal haue fed vs fat in this world, so as wee haue the fruits of the earth, yea & be as it were made drunken with the things that delight vs; yet if we haue not the chiefe poynt, the residue shalbe sold vs ful deere.

1Isaiah. 7.1.Esay. 7.1.

:4553p. 1214–1215§60

Then let us not so greatly esteem the temporal & transitory goods, that we should not evermore have an eye to the chief point; which is that God receives us for his children, that we abide under his government, that we call upon him as our father, howbeit truly and unfeignedly, resorting rightly unto him and submitting our selves wholly to his will; knowing that as soon as we be never so little separated from him, it cannot be but that misery and confusion must needs fall upon us. So then, let us esteem of the transitory benefits which god bestoweth upon us in this world; but let us esteem them in their degree, so as we be not tied to them, ne set not our chief desire upon them. If God give us of them, let us enjoy them with all sobriety; and let us not set our minds too much upon them. Again, if he give us them not, let us bear our poverty patiently, & keep on our way still. And in the mean while let us take our contentation & rest in the spiritual goods which God granteth us, in that he vouchsafeth to certify us that he is our father, in that he calleth us unto him daily, in that he telleth us that we shall find favour at his hand for our lord Jesus Christs sake. ⟨p. 1215⟩Let the having of these things suffice us, and let us not repine at the adversities, griefs, & troubles which we have in this world: neither let us envy such as are here in better case than we; but when we see the unbelievers live at ease, & have all their pleasures, so as they want not any thing; let us have an eye to the tribe of Ephraim, & consider the great wealth both of the same, & also of the tribe of Manasseh. They were fed at their pleasure; but what? They glutted §10themselves with Gods benefits, and were choked with them for their own unthankfulness. Now then, let this serve to restrain us from repining at those with whom God dealeth so liberally in this world, and to whom he showeth himself so bountiful. Let not us be grieved thereat. For why? We have the goods which are of far greater value: that is to wit, the things that concern our salvation. For seeing that God hath begun to work after that fashion in us §20by his holy spirit; let us seek for the heavenly riches whereunto he calleth us from day to day till we have the full fruition of them at the coming of our Lord Jesus Christ.

Then let vs not so gretly esteeme the temporall & transitory goods, that we should not euermore haue an eye to ye chiefe point; which is yt God receiues vs for his children, that we abide vnder his gouernement, that wee call vppon him as our father, howbeit truely and vnfaynedly, resorting rightly vnto him and submitting our selues wholy to his wil; knowing that as soone as wee bee neuer so litle separated from him, it cannot bee but that miserie and confusion must needes fall vpon vs. So then, let vs esteeme of the transitorie benefits which god bestoweth vpon vs in this world; but let vs esteem them in their degree, so as we be not tyed to them, ne set not our chief desire vppon them. If God giue vs of them, let vs enioy them with all sobrietie; and let vs not set our minds too much vpō them. Again, if he giue vs them not, let vs beare our pouertie patiently, & keep on our way stil. And in ye meane while let vs take our cōtentatiō & rest in ye spiritual goods which God granteth vs, in yt he vouchsafeth to certifie vs yt he is our father, in yt he calleth vs vnto him daily, in yt he telleth vs yt we shal finde fauor at his hand for our lord Iesus Christs sake. ⟨p. 1215⟩Let the hauing of these things suffise vs, and let vs not repyne at the aduersities, griefes, & troubles which we haue in this world: neither let vs enuye such as are here in better case than wee; but when we see the vnbeleeuers liue at ease, & haue all their pleasures, so as they want not any thing; let vs haue an eye to the trybe of Ephraim, & consider the great wealth both of the same, & also of the trybe of Manasses. They were fed at their pleasure; but what? They glutted §10themselues with Gods benefites, and were choked with them for their owne vnthankfulnes. Now then, let this serue to restraine vs frō repyning at those with whome God dealeth so liberally in this world, and to whom he sheweth himselfe so bountifull. Let not vs bee grieued thereat. For why? We haue the goods which are of farre greater value: that is to wit, the things that concerne our saluation. For seeing yt God hath begunne to worke after that fashion in vs §20by his holy spirite; let vs seeke for the heauenly riches whereunto he calleth vs from day to day till we haue the ful fruition of them at the comming of our Lord Iesus Christ.