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.

On Thursday the second of Iuly, 1556. The CXCV. sermon, which is the fifth vpon the xxxiij. Chapter.

12 Also he saide of Beniamin, The beloued of the Lorde shall dwell safelie by him. He shalbe a shadowe ouer him all the day, and he shall dwell betwixt his shoulders.

13 Also he said of Ioseph, His Land is blessed of the Lorde, through the hea∣uenly sweetenesse of the deaw, and of the watersprings lying beneath,

14 And through the sweetnesse of the fruits of the Sunne, and the sweetnesse of the influence of the Moone,

15 And through the toppe of the auncient mountaine, & through the sweet∣nesse of the euerlasting hilles,

16 And through the sweetnesse of the earth, and the plentifulnesse therof. And the good fauour of him that dwelt in the bush, shall come plentifully vppon the heade of Ioseph, and vpon the Crowne of the Nazarits head among his brethren.

17 His beawtie is as the first borne of a bull, and his hornes are as the hornes of an Vnicorne. With them shall hee dash the people together vnto the ends of the earth. These are the thousands of Ephraim and the thousands of Ma∣nasses.

YEsterday in the blessing of Le∣uie, we sawe this promise, that God will mainetaine such as preach his worde faithfully, in∣somuch that although they haue many enemies in this [ 40] world, and bee assailed on all sides; yet are they sure that God will shewe himselfe on their side, and strengthen them when he seeth that Satan streyneth himself by all meanes to make cleane riddance of them. And therein he hath an eye to y^e welfare of all his people. For Gods Church shoulde perish, if it were not preserued by good and pure doctrine. God then must bee faine to reach out his mightie hande ouer all those which preach his word, to the intent they may [ 50] be mainteined though all the world striue to o∣uerthrow them.

Nowe he speaketh of Beniamin, and he saith, That he shall dwell safely by God, and be his wel belo∣ued; and that God will shelter him and dwell betwixt his shoulders. I haue told you already that heere Moses confirmeth and warranteth the promi∣ses which God had vttered afore by the mouth of Iacob: or else that where there was any hard∣nesse in them, Moses mitigateth the same, to the [ 60] intent that the faithfull should not bee troubled out of measure. As touching the tribe of Benia∣min, Iacob had saide that it shoulde bee like a woolfe that inatcheth vp his pray in the mor∣ning,* 1.1 and diuideth the spoile at night. For that is the natiue sense. Beniamin then shalbe as a rauening woolfe, alwayes giuen to the pray: insomuch that when hee hath robbed in the morning, he shall diuide the spoile at night also. It is a harde condition that a people shoulde liue vppon robbing and rauening: and it might seeme by that meanes that they were disgraded. For we knowe that all men will hate them that vse such violence and liue vpon the spoile of other men by doing them harme and anoyance. To be short, it seemeth that the tribe of Beniamin shoulde become as robbers. Truely this was spoken in respect that in the ende they shoulde bee placed in the borders or marches of two kingdomes; which thing came to passe when the kingdome of Israel was depar∣ted from the tribe of Iuda. For then the one halfe of the tribe of Beniamin abode on the one side, and the other halfe on the other side; by reason whereof they were as members rent in peeces. And because the first brunts lighted vppon them, so as they were faine to beare the first blowes: it behooued them also to be men of warre. That was the thing which Iacob had an eye vnto. Yet coulde it not bee but that the Beniamits must bee grieued, seeing that God did set them there, to maintaine them∣selues by violence, and to bee alwayes with sworde in hande. It was a verie harde case, whereat the faithfull might be sore grieued and disquieted. Heere therefore Moses qualifieth the thing which might seeme ouer sharpe in y^e Prophesie of Iacob; in respect wherof he saith y^t

Beniamin shalbe Gods derling, and that he shall dwell safely by him. Soothly it was requisite that the Beniamits, (at leastwise the faithfull sort of thē) should be comforted, because there befel horri∣ble enormities, so as it might haue seemed that God had appointed that house to bee as a loo∣kingglasse of his wrath. At one time all the peo∣ple of Israel were faine to set themselues a∣gainst them to roote them out.* 1.2 And in very deede there was a solemne othe taken to haue [ 10] slaine them all so as one man of them shoulde not haue beene left aliue: and they were driuen to deuise meanes howe to saue fower hundred men which were not in the battell, but were by chaunce in a Towne neere by. Ye see then how the tribe of Beniamin should haue beene roo∣ted out of the world.

Now it might seeme that by this meanes Sa∣tan had made a breach which God foresawe not before it was come to passe, or else that hee [ 20] had failed of his promise in maintaining the of∣spring of Abraham. This (say I) was a great temptation. And therefore not without cause doth Moses preuent it, and giue a good remedy to such as could patiently beare the punishmēts that God sent vpon them: and he saith that yet for all that, that tribe should not cease to be be∣loued of God, and to dwell by him in safetie as vnder his hande. But wee must note that this profited not al of them in general. For the tribe [ 30] of Beniamin was great,* 1.3 and we see there went a great armie of them to the fielde: And needes must it bee that they were of great force, when all the people of Israel were faine to go to bat∣tell to punish the cursed deede which had bene committed in murthering the Leuites wife,* 1.4 and the abhominable sinne of Sodome which had reigned in the Citie of Gabaa; which had beene suffered by all the Beniamits; insomuch that to mans seeming, God was minded to haue [ 40] thundred downe vppon them, to shewe the like vengeance as he had done afore in Sodome & Ghomorre. It was not therefore for any small number to haue done this. And so wee haue to gather, that when God maketh any promise to a Nation, a great number of them shal not faile to perish; but yet those which call vppon his name purely shalbe preserued, as it is saide in Ioel,* 1.5 Although there seeme to be some water∣floude to ouerflowe all; yet will God finde in∣comprehensible [ 50] meanes to drawe his seruantes out of it, so as they shall not perish with the multitude. And therefore when wee haue any promise, let vs bethinke our selues, and receiue it with purenesse of faith: and then let vs not doubt but it shalbe performed. But if we thinke that God should be bound vnto vs, because we haue heard y^e promise; and in the meane while bee disordred and carelesse of him, so as it may rather seeme that we would haue nothing at all [ 60] to doe with him: surely hee can well shewe him∣selfe to be faithfull and performe his saying, & yet wee notwithstanding shall perish, so as the same shall stande vs in no steade. And indeede, we see how God worketh after that manner for the preseruation of the state of his Church. He saith generally y^t he is our defender: & yet not∣withstāding we see y^t the greatest number goes to wrecke, and that the number which remai∣neth is very small. Yea, but yet doth God con∣tinually bring to passe, that his Church aby∣deth vnquenched, and that there is still some remnant left, according to this saying of Esay,* 1.6 that he will reserue still some little seede. And therefore let vs beware that we be of the seede which God reserueth to himselfe, when hee punisheth those which turne away from him, notwithstanding that they did erst beare the name and title to bee of his house, and in deede God did direct the promises of saluation vnto them, but they receiued them not. Wherefore let vs take heede that wee run not into disorder with the greater number.

And it is saide expresly, that God will shrowde him, dwelling betweene his shoulders. Heere Moses sheweth why God will maintaine the tribe of Beniamin, which notwithstanding might seeme to be vtterly perished: namely for y^t he woulde dwel vppon his shoulders. For the temple was builded in the tribe of Beniamin. Although the kingdome was in the tribe of Iuda, and that the kinges house also was set there: yet in the par∣ting of their inheritances, the mountaine of Sion fell to the lot of the Beniamits. God then dwelt vpon his shoulders or betweene his shoul∣ders; as if a man should beare some burthen vp∣on his necke, so doeth God declare that Benia∣min did partly beare him as I haue tolde you, because it was his will to dwell vpon him and to haue his Temple there. And he speaketh of his shoulders as in respect of mount Sion. And so forasmuch as Beniamin did beare God vpon his shoulders, that is to say, because the Temple wherein it was Gods will to be serued, was buil∣ded in the tribe of Beniamin, and the people were to assemble on Sion to doe homage vnto God, and Beniamin serued to that purpose: therefore it is saide that God was (after a sort) vppon his shoulders. That then is the reason why Beniamin was well beloued of God. Not that he had any whit deserued it: for wherof came it y^t God chose mount Sion for his dwelling place? Euen of his owne free loue, which hee bare to Benia∣min. So then let vs not dreame that Beniamin preuented Gods grace with any worthinesse: but Moses declareth, that Gods vttering of his loue and fauour towards the tribe of Benia∣min, & that there should be a manifest recorde and token thereof in the building of the Tem∣ple there, and that the tribe of Beniamin shoulde euer continue vnder Gods protecti∣on; are thinges linked together. Insomuch that although that tribe seemed to bee left vp to the spoile, and that their enemies had got∣ten the ouerhande of them: yet woulde God shewe himselfe pitifull to maintaine them still. True it is that in the ende all that Coun∣trie was harryed, and wee see howe the Pro∣phet Ieremie saieth thereof,* 1.7 that Rachel mour∣ned for her children (for Beniamin came of her) and sorrowed to see such desolation & wast made, & could not be cōforted because all were

destroyed, and no tydings coulde bee brought vnto her of any residue that remained, but shee sawe that all her bloude was shed, whereuppon shee was in anguish and as a woman forlorne. Surely Rachel was at that time deade: but the Prophet Ieremie speaketh of her in way of a si∣militude, and setteth her as a mother vppon a scaffolde weeping and lamenting to see one cut the throats of all her children. Thus ye see what befell; but that was an vtter extremitie. Yet for [ 10] all this, God ceased not to performe his promise; but at the ende euen in the middes of Babylon, euen in that gulfe, he reserued a remnāt of Ben∣iamin, which returned home with the tribe of Iuda. They that were much more excellent in dignitie became as banished folk, and God for∣sooke them as rotten members, so as they re∣turned not any more into the inheritance of y^e land of Chanaan, & the resting place which god had foreappointed to their fathers. Ye see then [ 20] how God continued still his grace towardes the tribe of Beniamin; not that they had not horri∣ble punishments, as it fell out afterwardes, but that God by his infinite goodnes ouercame the naughtinesse of men.

To bee short, let vs note, that when God gi∣ueth vs his promises after that maner; they shal seeme to be disappointed of their effect and per∣formāce through the vnthankfulnes of y^e world, for y^t there are a great many which refuse Gods [ 30] goodnes & shut the gate against him, so as they be not partakers thereof. That is the cause why God sheweth not himself liberal towards vs any more. For if we could skill to inioy his goodnes; surely he would alwayes outgo our expectation, & all our wishes. But what? We will haue him to content vs, and to please vs in all cases: and in the meane while it should seeme that wee haue conspired against him, to keepe him back from doing vs good. Therefore let vs not thinke it [ 40] strange if God perform not his promises which he hath made vnto vs with his owne mouth; for we our selues be y^e cause thereof. Neuerthelater, although the world be so malicious and froward, that (to all seeming) men woulde wilfully disap∣point all Gods gratious dealings: yet notwith∣standing let vs not doubt but that there shall e∣uer be some smal number whom God wil main∣taine. Onely let vs indeuour to liue vnder Gods wings, that we may be preserued by him, & suf∣fer [ 50] him to dwell betweene our shoulders. Wee heare what warning S. Paul giueth vs thereof,* 1.8 how he saith y^t we must beare the Lorde both in our bodies & in our soules. True it is that there is not now any material tēple builded any where, wherein to do sacrifice: but▪ euery of vs is y^e tem∣ple of God, and that is with condition that wee shoulde beare him, according to S. Paul•• saying, who vseth the same word. And how do we beare him? In knowing that it belongeth to him to be [ 60] the soueraine & to raigne ouer vs, and to haue al preheminence; & that it behooueth vs to bow downe our neckes to receiue his yoke, and to o∣bey him in al respects. And if we do so, let vs not doubt but that God watcheth for vs cōtinually, so as all the assaultes and temptations of the world shall not preuaile any thing at all against vs. Insomuch that although we be like to perish a hundred times, yea and to bee ouerwhelmed; yet will he vtter forth his power to preserue vs, and we shalbe saued in the mids of death, so as we may keepe on our course stil. When thunder seemeth to come downe from aboue, & nothing is to bee seene vpon earth but confusion euery∣where; then let vs not doubt but God giueth vs incomprehensible safetie. Thus much concer∣ning the tribe of Beniamin.

Now commeth Moses to the tribe of Ioseph and saith; That his lande shalbe blessed of God with the delectable fruites of the Sunne, with the fruites of the Moone, with the pleasures of the Deaw from aboue, and of the depths from beneath, that is to say, of fountaines and watersprings which giue moi∣sture and nourishment to the earth. That his ho∣nour should be as the firstborne of a bull; that he shall haue excellent hornes, wherewith to push against his enemies; that hee shall haue the olde mountaines, and the pleasant hilles, where shalbe nothing but sweetenes. And afterward in the end it is saide, That all these things shall come vpon the heade of Ioseph, & vppon the Crowne of the heade of the Nazarite of his bro∣thers. Here we may see how the intent of Moses was to cofirme the things that Iacob had spo∣ken afore: for he vseth many of the same words which are in the nine and fortith Chapter of Genesis.* 1.9 Partly then Moses doeth but make a rehearsall of the things which had beene writ∣ten in the person of Iacob: and that is not su∣perfluous: but God reneweth and ratifreth his promises, to the ende they should be the more assured. And such confirmation also was need∣full, to the intent that the other tribes shoulde not grudge against the tribes of Ioseph. Wee knowe that the people of Israel were verie full of quareling and rebellion, and that it was a ve∣rie harde matter to holde them in awe. Nowe Iacob had giuen dubble portion to his sonne Ioseph, because hee had two children, Ephraim and Manasses. Hee had saide that Ioseph shoulde represent two heades in the house,* 1.10 be∣cause the tribe of Leuie was excluded and had no portion in the Lande, but onely tooke the tenthes and Offerings. Their successours therefore might haue saide, In deede it was the will of our father Iacob to giue this aduan∣tage to his sonne Ioseph, howbeit that was vppon ouer earnest affection, because Ioseph had succoured him in his neede, and fedde our fathers in the time of famine. But what? Shoulde they therefore haue two heads here, and we bee so much abated? Because the peo∣ple might still haue pleaded for the partition which had bin assigned, and haue striuen when they had bin come into the Land of Chanaan: Moses confirmeth the thing which had beene declared afore; that is to wit, that Ioseph should hold still the portion y^t had bin giuen vnto him, & represent two chiefe houses in y^e linage of Ia∣cob, & that there should be ten thousands of E∣phraim & thousāds of Manasses. We see now to what purpose Moses rehersed y^e words of Iacob.

And let vs marke also that whereas he saith,

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 bre∣thren. [ 10] Yet notwithstanding, he setteth downe the worde of Separation. So then, he was separa∣ted from among his brethen; not in that hee was solde into Egypt as some haue expounded it, for that is cleane contrarie. But rather hee is termed a Nazarite in way of honour, for that God had chosen him and shouled him out by himselfe, so as hee was not of the common sort, but had as it were a first begottenship, in respect whereof he tooke double portion of in∣heritance. [ 20] That is the cause why hee was called a Nazarite.

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 vt∣tered by the mouth of mā, except God had go∣uerned 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 [ 30] three 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 ca∣sualtie or chaunce in the matter. For Iacob (as wee shall see againe in due place,) assigneth vn∣to 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 vp∣on it? Surely he did it not of his owne imagina∣tion; but God who holdeth the lottes in his [ 40] hand (as saieth Salomon,* 1.11) and who by his won∣derfull prouidence which is hidden from vs, di∣sposeth of the things which seeme to come by chaunce; vttered by Iacobs mouth what he in∣tended 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 [ 50] is that other of the tribes, as the tribe of Aser, had great Cornecountries; but these countries were stored with all kinde of commodities be∣sides: 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 go∣uerne his tongue. And therfore we haue a great warrant of all his doctrine, in that wee see that [ 60] vnder the name and authoritie of God, hee set∣teth 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 y^e doctrine which Moses deliuered, and to shew that he is y^e 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: and were it not that we be helde vp, we should continually be shakē downe, & we should not neede any thing to turne vs aside from the right way, & from the certaintie of our faith. For this cause therefore let vs marke well howe it is told vs heere, that God in these Prophesies hath shewed vndoubtedly, howe it was hee that was the guider of Moses; and that he vsed his seruice in such wise, as we may well say that we receiue his doctrine from God, and that it is grounded vpon his vnchaungeable power, & y^t it is the vn∣fallible truth. And why? For it was not inuented by man.

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 foun∣taines and welsprings from beneath; that is to say, that God woulde so water the land both from a∣boue and beneath, that it should be fat & fruite∣full. Nowe here we see howe it is not for nought y^t we be commaunded to seeke our dayly breade at Gods hande. For howe commeth it to passe that y^e earth bringeth forth fruites for our suste∣nance? It is because God moysteneth it. It is not said y^t the earth hath substance in it self, neither is it said that y^e heauen or the fountaines do giue it simply of themselues: but it is God that sen∣deth the deaw, it is God that maketh the water springs to shead out; so y^t 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 y^t 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 y^t are much more excellent? If I want but a bit of breade, I ought of duety to aske it of God, & to acknow∣ledge y^t it is his peculiar office to feede me. And when y^e case concerneth the attainmēt of y^e hea∣uenly 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 ouer∣weening 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 y^t we haue, both of body and soule and all. Marke that for one point.

Againe, wheras in this place Ioseph is called A Nazarite among his brethren: we see howe God bestoweth his gracious goodnes where hee li∣steth, euen contrary to the opinion of men, yea & cleane contrary to al expectation. Ioseph was indeede separated from his brothers; yea and y^t was as by being appointed vnto death, they had conspired against him to kill him.* 1.12 And whereas he was yet saued, it was but to bee cast into a pit

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,* 1.13 & he was put into the stockes, ac∣cording to this saying of the Psalme, y^t the iron wounded him & nipped him to the heart. Yee see then how Ioseph is separated not only from [ 10] his fathers house, but also from y^e 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 y^e Sunne & of the Moone, and of all the rest of the stars. Which was as much to say,* 1.14 as that all his house should stoope to him & be subiect to him, so as his sheafe should haue preheminence, and all [ 20] the 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 ex∣alted him in spite of men. Thus yee see howe God succoureth his seruauntes after a wonder∣full fashion. If wee looke vpon our state as it ap∣peareth 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 eue∣ry minute of an houre, & that we should be ea∣ten 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 re∣fuge; will shew that his blessing of vs is not in vaine; but that he hath so separated vs, y^t though all the earth were moued, & that we were affli∣cted as wel as the wicked, & wrapped with them in the same curse; yet notwithstanding hee will [ 40] maintaine vs by his grace, & euen in the middes of death always find meanes to draw vs out to saluation. That is the thing which wee haue to marke in that Ioseph is called a Nazarite amōg his brethren. So that if we haue any aduantage or priuilege, if we be exempted from any perill, if we be enriched w^t any goods be it of body or of soule; all those things proceed of Gods san∣ctifying & choosing of vs to himself, & we ought [ 50] to yeld y^e praise therof to his only free goodnes.

And to the intent these things may be taken to be y^e more certaine, it is said that they shal light vpon the head of Ioseph. Moses then declareth that these things are not a sound which vanisheth in the aire: but y^t God wil giue effect to his word so as his blessing shalbe poured out vpon the li∣nage of Ioseph. For thereby he assureth vs as if he should say, No: I speake nowe in the name of God, let no man think that I gesse at aduenture [ 60] concerning things to come: for God will per∣forme al things vpon Iosephs head; y^t is to say, either vpon Iosephs own person or else vpon his children. For here the case concerneth those y^t come of his race. God therefore wil shewe by y^e effect, how it is he y^t hath spoken by my mouth, & how it is he y^t hath declared y^e things which he had concluded in his own counsaile afore.

Now in the ende, he doeth also compare his beautie to a yong Bull & an Vnicorne; to shewe that he shal not onely haue abundantly where∣with to liue, but also that he shall haue strength to withstand his foes & be preserued. For wee know we haue neede of two things; the one is that we desire God to blesse vs & to giue vs su∣stenance: & againe that wee may bee defended from our enemies which assayle vs. Both these things are here comprised in the linage of Io∣seph. For it is sayd that God will blesse him in his lande, so as it shalbee verie fruitfull: and al∣so that he will giue him strength, whereby hee shall haue the vpper hande of his enemies, yea and driue them away to th•• vttermost borders of the world.

For a conclusion Moses addeth that there shal be ten thousands of Ephraim, & thousands of Manas∣ses. His meaning is that these two trybes shall come to be headhouses. For by this worde thou∣sands, the Hebrues are wont to betokē as it were Bayliwikes & Prouostships; like as when it is said,* 1.15 And thou Bethleem in the land of Ephra∣ta, 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 impor∣teth. Now then, when Moses speaketh here of [thousandes] he meaneth briefely that Ephra∣im 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 Io∣sephs sonnes, shoulde likewise haue his order and state of gouernement with vnderofficers as wel as Iuda, Beniamin, Isachar & the rest of y^e other trybes had. Let that serue for one poynt.

But by the way it is sayd, the thousands of E∣phraim, & the thousands of Manasses. Here he ma∣keth Ephraim tenfold greater than his brother: yet was Manasses in verie deede the elder sonne of Ioseph:* 1.16 but at such time as their grandfather [Iacob] blessed them, he declared that Ephra∣im should be greter than his brother Manasses. Thus was the order of nature quyte changed, in that God gaue the birthright of the firstbe∣gotten to the yonger sonne; to shewe y^t we bring not any thing of our own vnto god, but y^t we re∣ceiue al things of his mere goodnes, & y^t he di∣sposeth of vs at his pleasure, without being boūd therunto. And this hath God shewed by a figure in y^e persons of Manasses & Ephraim. For it lay not in Iacobs power to make Ephraim greater than Manasses: the matter concerued not y^e in∣heriting of y^e countrey only, but also the hauing of a Trybe. And y^e same is called a special gift of God. Although riches also do come of him, yet wil he haue mē to acknowledge, y^t to haue issue is a peculiar gift which cannot be gottē by cun∣ning 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

said, & yet he could not then discerne them a∣sunder by outward sight. For he was blinde for age.* 1.17 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 [ 10] elder. 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 infe∣rior 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 [ 20] spake by his authoritie. So then, to confirme the prophesies which had bin vttered by the mouth of Iacob, Moses sayeth, these bee the ten thou∣sands of Ephraim. 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 o∣ther ten trybes of Israel were comprehended vnder it. When the Prophets name Ephraim, it [ 30] is a comprehending of all the ten trybes togi∣ther;* 1.18 insomuch that euen Ruben who was the eldest of all, lay hid vnder the wings of Ephra∣im. And who knew that? Our Lord did so vtter it by the mouth of those whom he had appoin∣ted 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 peo∣ple [ 40] was gouerned by speciall meanes as a peo∣ple 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 aly∣ed vnto him. And therefore it was good reason that the things which are declared here, should [ 50] be knowen of al y^e 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 with∣drawen them from al other nations, & vouch∣safed to make them feele him to be their father, seeing he had adopted them to be his children.

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 [ 60] children of Ioseph were not disapointed of their expectation, neither was any of al those promi∣ses 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 y^t men are so vntoward, y^t they change all y^t euer God had ordeyned for their welfare: in so much that when he blesseth them, they turne his blessing into a curse; when he of∣fereth them life, they turne it into deth; & they not only dim y^e light, but also turne it into dark∣nes. But what befell to the Trybe of Ephraim? It was aduaunced as it were by miracle, and a∣gainst the order of nature, through the onely blessing of God. And yet for all this, it caused y^e body [of the commonweale] to be rent & torne asunder, Gods seruice to bee corrupted & per∣uerted, 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,* 1.19 that they went to seeke help of the Hea∣then & Infidels to ouerthrow one another: and was not y^t a diuelish rage? & yet all this procee∣ded from the trybe of Ephraim. If a man should say y^t Gods blessing was the cause thereof, then is there a double malice to be seene in y^t behalf. For they ought the rather to haue bin incoura∣ged to magnifie Gods name, & to walke in his feare, seeing he had so greatly▪ bounde them to him. But they turned y^t benefite to the contrary, as I haue shewed alreadie, & therfore it was of necessitie y^t all those blessings were taken from them, & moreouer y^t they were vnto them an occasion of decay; I say they were the occasion, howbeit not the cause. Yea, but yet was y^e blame to be imputed vnto them, because they them∣selues 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. Then let vs not so gret∣ly esteeme the temporall & transitory goods, that we should not euermore haue an eye to y^e chiefe point; which is y^t God receiues vs for his children, that we abide vnder his gouernement, that wee call vppon him as our father, howbe∣it truely and vnfaynedly, resorting rightly vn∣to 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 bene∣fits 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 de∣sire 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 y^e meane while let vs take our cōtentatiō & rest in y^e spiritual goods which God granteth vs, in y^t he vouchsafeth to certifie vs y^t he is our father, in y^t he calleth vs vnto him daily, in y^t he telleth vs y^t we shal finde fauor at his hand for our lord Iesus Christs sake.

Let the hauing of these things suffise vs, and let vs not repyne at the aduersities, griefes, & trou∣bles 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 a∣ny 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 glut∣ted [ 10] themselues with Gods benefites, and were choked with them for their owne vnthankful∣nes. 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 y^t God hath begunne to worke after that fashion in vs [ 20] by 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 com∣ming of our Lord Iesus Christ.

Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs perceiue them more & more, and that therewithall when wee enioy here neuer so many benefites, and bee fedde by his hande, wee may not bee so rech∣lesse and sleepie, as not to haue our myndes continually lifted vp to heauen, to giue thanks to him for all his benefites, and to serue him with the earnester good will: and that by these transitorie benefites, we may be put in minde to seeke all things in him which belong to y^e hea∣uenly life, knowing that we shalbe vtterly desti∣tute & barreine of them, vntil he vouchesafe to impart them vnto vs, at leastwise according to the measure & portion of his meere goodnes, because that wee on our side deserue not any thing at all. That it may please him to graunt this grace, not onely to vs but also to all people & nations of the earth, &c.

Notes

• * 1.1

  〈◊〉〈◊〉 ••9.27.
• * 1.2

  Iudg. 20.
• * 1.3

  Iudg. 20.15
• * 1.4

  Iudg. 19.25
• * 1.5

  Ioel. 2.31.
• * 1.6

  Esay 1.9.
• * 1.7

  Iere. 32.15
• * 1.8

  〈◊〉〈◊〉 6.9. & 〈◊〉〈◊〉 7.34.
• * 1.9

  Gen. 49.
• * 1.10

  Nomb. 18.20.21.
• * 1.11

  Prou. 16.13.
• * 1.12

  Gen. 37.18.24.28.
• * 1.13

  Psa. 105.18.
• * 1.14

  Gen. 37.5.9
• * 1.15

  Mich. 5.2.
• * 1.16

  Gen. 48.19.
• * 1.17

  Gen 48.10.13.
• * 1.18

  Esai. 7.2. & in other pla∣ces.
• * 1.19

  Esay. 7.1.