Sermons on Deuteronomy, Sermons · Sermon 196
On Fryday the iij. of Iuly, 1556. The CXCVI. Sermon, which is the sixth vponupon the xxxiij. Chapter.
18 Also he saide of Zabulon, Reioyce thou Zabulon in thy going out: and thou Isachar in thy Tents.
19 They shall call the people into the mountaine, where they shall sacrifice the sacrifice of righteousnes. For they shall sucke the abundance of the sea, and the hidden treasures of the sand.
YEsterday in the blessing of Ioseph, we saw how Moses referred all things to Gods grace, which men are cōmonly wont to attribute vntounto fortune. And it is a doctrine well worthie to be marked because of our vnthankfulnes. For vnlesse wee bee enforced to acknowledge Gods goodnes, it shall alwayes lye buryed for vsus, and wee seeke things here belowe to busie our wits vponupon; in so much that when God shall hauehave giuen vsus neuer so sufficient occasion to magnifie his grace; yet do wee make none account of it. Therefore it behooueth vsus to be warned to lift vp our wits and mindes aloft, that wee may doe homage vntounto God, for all the benefites which we receiue at his hand. Also we hauehave to marke herein the thing that is set downe by Moses. He sayeth that all the good which Ioseph and all his whole Image shall hauehave, shall come of the free fauour of him which dwelt in the bush. And no dout but that therby he meaneth God. Why then doeth hee mention the bush here? For at the first sight it seemeth a fond thing, & seruing to no purpose but to leade the ignorant and the weaklings into superstition. We knowe that the holy scripture speaking of God, sayth that hee dwelleth in heauen.Psa. 115.3. & oft elswhere. Not that his maiestie is inclosed there: for his beeing is infinite; it contayneth all creatures, as is sayde in other textes.2. Chro. 6.18 But this worde Heauen serueth to plucke vsus from the worlde, when wee thinke vppon God, to the intent that when wee goe about to worship him, wee imagine not any earthlinesse in him, but consider that hee surmounteth all things, and that wee ought to thinke of him farre otherwise than wee can conceiue. Nowe seeing that the holy Scripture pitcheth Gods tent in heauen, to the ende wee should be lifted vp aboue all the worlde & aboue all creatures when wee thinke vppon him: why doeth Moses in this place set him in the Bush? It is because God had there shewed himselfe vntounto him. And it behooueth vsus to note that ther are two dyuerse fashions of speaking in the holy scripture, when God calleth vsus vntounto him. Neuertheles, this diuersitie is not to draw vsus into contrary opinions: they meete both in one. As how? Sometimes God sheweth vsus what his glorie is, to the intent wee shoulde bee fully resolued of this poynt, that hee is incomprehensible, and that wee ought to worship him with all humilitie, & that we must not looke to forge him after our fancie, or to make him like to ourselues, by transforming after our own imagination. Therfore when the holy scripture setteth foorth Gods maiestie so high as we be abashed at it,Esai. 6.2. yea & euen ye very Angels of heauen, accordingly as it is said that the Cherubins hyde their faces, because they cannot abyde to looke vppon the maiestie so great and infinite as it is in God: therein it is shewed vsus that wee must needes stoope vnderunder such greatnesse and highnesse. But yet therewithall God considereth how it is for our benefite to hauehave some familiaritie with him: & thereupon he yeeldeth to our rudenesse, and taketh vppon him as it were a newe shape, howbeit not which is contrarie (as I said afore;) but to the intent that wee shoulde not bee scared, nor take occasion to shrink from him. Now then, he allureth vsus gently, and therwithal hee stopeth to vsus & maketh himself as it were meane vntounto vsus. And to that end hauehave the sacramentes bin referred at all times. Like as at this day still in Baptisme we see the water; and in the Lordes supper we see the bread & the wine. And what is the cause that our Lorde Iesus Christ,Col. 1.15. & 2.9. who is the liuely image of God his father, & in whome dwelleth the whole fulnesse of the godhead bodily; what is the cause (say I) that hee sheweth himselfe to vsus in corruptible things, and in the elements of the world? It is for our infirmities sake, because we cannot approch to his spiritual power. That is the very cause why he figureth his graces vnderunder the visible elements: & in them ought we to behold the heauenly power of his holy spirite. That is the seconde fashion which God vseth in reuealing himselfe vntounto vsus, the which is answerable to our rudenesse. But wee see howe hee shewed himselfe to the fathers of old time vnderunder certeine shapes. As for example when he talked with Iacob in Bethel, it was because Iacob needed such confirmation.Gen. 28.13. True it is that he ceassed not to looke vp to heauen stil when he worshipped God. But yet for all that, he had the more familiar accesse vntounto God by his comming downe so lowe at that time. And for the same cause also, when Iacob was to remoue from one place to another,Gen. 35.3. he offered sacrifice to the God of Bethel. Why to the God of Bethel? Was there a God shut vp there? No, for we see that euen they which would needes make a God in Bethel,Amos. 4.4. that is to say, which would hauehave builded vp a temple there, & offered sacrifices there; were abhominable vntounto God. Insomuch that God sayth that it is Bethauen, the place of wickednes;Osee. 4.15. and no more his house: he forsaketh & disclaimeth it vtterly, euē because they abused the reuelation that was giuen to their father Iacob in that place. As for Iacob, he knewe howe to benefite himselfe by it. For he knewe that God had not changed his nature, ne was inclosed in any certaine place, but that by that meane he meant to draw him vntounto him familiarly. Iacob then receiued the gage that was giuen vntounto him, to the intent it might be knowen that he worshipped not some God at aduenture, as the Heathen did: but that his faith was sure and vnfallible. That is the cause why he expresly mentioneth Iacobs worshipping of the God of Bethel, that is to say, not a God which was vnknowen to him, nor a God that was forged of mortall mans braine, a God but in surmize & opinion: but the God of whom he was fully assured, because he had the trueth whereof he was throughly sure. And euen so is it now in the case of Moses. He saith, the God which sh…wed himselfe to me in the bush, euen that God shew his fauour towardes the trybe of Ioseph. In saying so, Moses protesteth that he setteth not downe some ydol that had bin forged of late time, ne bringeth in the superstitions of any heathen folke, Infidels, or ydolaters: after which maner we see the Papistes & Turkes do, who speake much of God, but in the mean while they hauehave no assurance, all their fond dotages are grounded but vponupon supposals▪ and all their Apes toyes are founded but vppon their owne good intent as they terme it. For it is starke diuelishnes when men presume vponupon their owne selfelikings, and it is an opening of helgates to them to plunge themselues in the bottomlesse pit. Lo what commeth of that which men terme good intent, & of the things which they hauehave imagined & dreamed in their owne brayne. But as for vsus, we must hauehave a sure leaning stocke, & such a one as wil not swarue, so as we may say, we hauehave a God which is not vnknowen nor hidden from vsus. Now then in speaking of the God that had appeared to him in the bush, he meant here to certifie the promise yet so much ye better: as if he should say, I speake not at randon, my words are no flying tales: but it is God that hath ordeined mee, & at such time as it pleased him that I should deliuer his people out of the land of Egypt▪ Exod. 3.2.he appeared to me in the bush, & there I knew his maiestie. So then, the certeintie which I hauehave of my calling, & of the things which I hauehave hitherto done by his commandement, ought to make mee continue stil, to shew that the same God wil perfourme his promises which are conteined here, & specially his fauor & free goodnes shal rest vpō ye trybe of Ioseph.
Now of this text we hauehave to gather, yt when we speake of God we must not wander too and fro, but to the intent we may be throughly assured, & that we may hold our selues in awe, we must consider after what manner God hath reuealed himself vntounto vsus. But I hauehave told you alredie yt our lord Iesus Christ is his liuely image;Colos. 1.15. & therefore it behooueth vsus to seeke him there. And the very cause why the wretched worlde hath bin beguyled by the deceites & illusions of Satan, is that they hauehave not held themselues simply to our Lord Iesus Christ. Whence spring so many disorders at this day in the popedom, but of this, that (as they themselues say in their prouerb) Iesus Christ is not knowen, nor can be discerned from among his Apostles? For they hauehave bereft him of the glory, power & grace which God his father had committed vntounto him. To be short, forasmuch as our Lorde Iesus hath bin as it were buried, therfore superstitiōs hauehave increased more & more, so as ther hath bin no end nor mesure of thē, & therfore no maruel though there hauehave beene so horrible a Babylon [that is to say confusion] there. Let vsus learne then to know the liuing God as he sheweth him selfe vntounto vsus, & to imprison all our wits. And forasmuch as he hath most perfectly reuealed himself in our Lord Iesus Christ; let vsus not seeke any other knowledge than that, neither let vsus swarue one way or other from the same.
But now let vsus come to that which Moses addeth concerning Zabulon and Isachar. He saith of Zabulon, Be glad in thy going foorth: and of Isachar, Reioyce thou in thy tentes, or in thy couerts, or in thy houses. And thereupon he attributeth as common to them both, That they shall call folke into the mountaine (that is to say) of Sion, there to make sacrifice to the liuing God, and therefore that God wil blesse them, in so much that they shal skim off the fat of the sea, that is to say, they shalbe enriched by trade of marchandise. And that although their countrey was sandy (as the seashores cōmonly be) so as there was no fruitefulnes of corne & wine; yet should they not faile to be rich for all that: for the sand (that is to say the Sea) should giuegive them sufficient abundance. That is the summe of the thing that is spoken here. Now (as hath beene touched heretofore) we see that Moses spake not of his owne head, but that God himselfe vttereth here the things which he had determined afore: for Moses could not hauehave gessed what was to befall in the portion of Zabulon. I hauehave told you afore, that the Israelites were not their owne caruers. True it is that the trybe of Gad and a parte of Ephraim had their portion beyond Iordan as shalbe declared hereafter:…. 20. …. 14.2. but all the rest of the portions were made by lot, so as it was not for any man to say, Such a thing shall befall mee. It behooued God him selfe to bee the whole doer, as wee see he was in this text, so as he might be acknowledged aboue all his creatures. Therefore when Moses declareth that the trybe of Zabulon shalbe planted by the seas side, he doeth vsus to vnderstande that God had reuealed vntounto him things vnknowen, and that his speaking was by the holy Ghost. When he sayeth that traffike and merchandise shalbe in the trybe of Zabulon, and that Isachar also shal go by sea; no dout but yt therein God vttereth things which men would neuer hauehave thought. And so wee hauehave an infallible proofe, not onelyonly of the promises that are set downe here, but also of all the doctrine of Moses. For to what ende did he so blesse the trybes of Israel, but to holde them vnderunder obedience of the lawe, and vnderunder the religion which he had taught them, not of himselfe, but as he had beene inioyned from aboue? Seeing it is so, let vsus learne to apply all the testimonies to the setling of our selues in Gods trueth, that wee swarue not aside one way nor other, ne be doutfull in faith, but imbrace the things with all reuerence which are contained in the lawe. For without that, we be miserable, as all they be which hauehave their fantasticall deuotions, of which sort wee see the Papistes are, and likewise the Turkes, and also all the Heathen of the world. For they be verie wilfull in the things which they hauehave once conceiued. O (say they) I hold mee to this, because it is an ancient religion: but in the meane while they bee nothing sure of it. And why? Because that as long as men rest vponupon their own opinion, all is but vanitie and smoke. Then can wee hauehave no sure faith vntill wee be come vntounto God, & know that it is he which guideth and gouerneth vsus. And therefore it standeth vsus in hande to hauehave the lawe warranted vntounto vsus, so as wee may bee able to say that it is no doctrine of man, but that God is author thereof. The like is to bee saide of the prophesies and of the Gospel. Thus yee see what wee hauehave to marke in the first part of this text.
Now here are two things set one against another in Zabulon and Isachar. Zabulon, (sayth he) Reioyce thou in thy going out: and vntounto Isachar he sayeth, Reioyce thou in thy rest. Here the one goes abroad and seekes from place to place; & the other taries quietly and peasably at home like a snudge as they say. And yet Moses saith that God will make them both to prosper, though their cases be nothing like. And by Zabulons going out, he meaneth not his end (as some hauehave expounded it,) but the voyages which the people of that trybe were to make, as folke that should traffike into farre countries. His saying then is, God will prosper thee in thy going… abroade. When thou goest in danger by sea, and makest long voyages; thou shalt be guyded & gouerned by God, and his blessing shall accompanie thee. But as touching Isachar, because he was fearefull and cowardly, it is saide that God will yet hauehave pitie vppon him, and blesse him though he louelove his ease. And it is not without cause that he speaketh so to Isachar. Wee see howe it is saide of him in the nine and fourtith Chapter of Genesis by Iacob,Gen. 49.14▪ Isachar is as a strong Asse or a Mule of burthen which sleepeth (sayeth hee) betweene his packes. Hee sawe that ease was good, and he bowed downe his shoulders, and choose rather to bee a seruant and to pay taxes and tallages, than to trye his force in resisting his foes. Here wee see howe the nature of that people was strong and sturdie, but yet that they wanted heart, and were cowardly, so as they played the burdened Mule, which coucheth downe betweene his packes, and there falles asleepe, that is to say, Hee was like a great packehorse which careth not for libertie: in so much that although men loade him with heauie and intollerable burthens, yet he ceasseth not to yeeld to them still, as if a Mule should fall asleepe beeing loden with his packes. He bare then taxes & trybutes and passed not greatly for it: he was at a point for all other things, so he might eate and drink his fil; as ye shal see some lubberly loutes▪ which so they may always hauehave meat & drinke, do make no further reckening; neither can they any skil of freedome, they be in that behalfe as Oxen & Asses, so as they hauehave no care of any thing. And euen so was it with Isachar.
And Moses intent is not to sooth him in his vices when sayeth, that God will blesse him in that rest of his: but it serueth to comfort the faithfull which were of that trybe; because that else they might hauehave been discouraged, as hath bin touched afore. For God might seeme to hauehave vpbrayded them saying, Yee be not worthie to enjoy the common freedom which I giuegive to my children; for yee be of a slauish nature, yee be great lubbers, which suffer your selues to bee made vnderlings. It might seeme then yt God gaue them a marke of reproche, to cast them off from the aray of his children. Howbeit his intent was that the faithfull shoulde knowe, that although they had a hard burthen to beare as in respect of the worlde: yet notwithstanding, God would not ceasse to blesse them. That was the verie meaning of Moses.
And here wee hauehave to note in generall, that although men be able to trauell, and they hauehave skill also, so as they want not any thing: yet must all their prosperitie come of God and of his meere grace. For it is not without cause yt Moses here sendeth the trybe of Zabulon vntounto God. They were men that spared not themselues, they hazarded their liues, they traffiked into strange countreys; and therefore a man woulde say it is no wonder though they were riche, for they were men of courage, they were vigilant; they were painfull, they had all worldly meanes to helpe them selues withall. Yea, but when all comes to reckening, it is shewed vsus here that without Gods blessing all were to no purpose. So then let vsus learne, not to presume any thing vppon our owne trauel & skill, or any thing else; but let eueryevery man referre him selfe to God, that he may guyde vsus in all our doings, according to this saying which we hauehave heard heretofore, Thou shalt not say, it is mine owne hand that hath gotten mee my foode;Deut. 8.17. but know thou that it is God, who fed thy fathers by the space of fourtie yeres in the wildernesse; it is hee at whose hande thou receiuest thy foode at this day. Thus much concerning that point.
Furthermore, as touching the trybe of Isachar, wee hauehave to note that if it please God to bereaue vsus of any earthly benefites for our imperfections sakes, we must not be greeued out of measure therefore; but paciently beare the yoke, contenting our selues with this, that God in the meane season turneth ye things to a good end vntounto vsus, which of themselues were as a record that he reiecteth vsus; and that he maketh them to serue as furtherances of our saluation. As for example, it falleth out that some folke hauehave some peculiar fault in them; as we see how some bee grossewitted, so as they set not their mindes vponupon a great sort of things which might be good and conuenient for them: Others are fainthearted and rechlesse, and other some, although they spare not them selues, yet hauehave they some other fault which is a let to them that they cannot throughly seeke their owne profit & commoditie. Wel, our Lord also bereaueth them of many things which he giueth to others that take paines, & his hand is stretched out to blesse the labors of such as are painfull & imploy their wittes about it. It may wel be then that our Lord wil punish those rechlesse folke wt the want of some earthly commodities, for not doing their indeuor as they ought to do. But yet doth it not followe that he taketh them not for his children still, although he make them feele some temporal chasticement, which he causeth also to serue to their soulhealth. They shal then receiue chasticement for their infirmities, but yet shal they not ceasse to be Gods childrē still. That is ye thing which we hauehave to gather where it is sayd of the trybe of Isachar, that through his cowardlines he shall keepe home, and bowe downe his shoulders to receiue the great burdens, tributes, & taxes that men lay vponupon him, making no reckening at all of them. Well: and doth God see such rechlesnes in them? He suffereth them to smart for it to the worldwarde; but yet howsoeuer they fare, he telleth them yt he wil not ceasse to be merciful to them. Reioyce thou (saith he) in thy Tents. Wee see nowe more clearly the thing that I said afore; namely that Moses intended not to flatter Isachar in ye thing for which he was to be condemned, that is to wit, for the cowardlines whereof I hauehave made mention. Neuerthelesse, because that fault was vnreformable, & in the meane whyle God was to chastice that people with bondage, with tributes, and with tallages; therefore Moses had a care to comfort them, specially the faithfull, which might fall into despaire when they sawe thēselues so punished at Gods hand. Well (saith he) beare ye this burthen paciently, for yee be worthie of the punishment which God layeth vpō you: But howsoeuer the world go with you, be not out of hart, for he wil not faile to be a father to you still. Although yee seeme to be subiect to many burthens, & he seeme to hauehave with drawen his hand from you & vouchsafe not to succour you: yet notwithstanding he wil hauehave pitie vponupon you stil. Therfore be glad in your wretchednes & distresses. Lo how the faithful ought always to assuage their sorowes when God chastiseth them in this world, for asmuch as his chastising of them is after such a sort, that yet neuertheles he estrangeth not himselfe vtterly frō thē, but reserueth them stil as of his houshold & Church.
Moses hauing spoken so of those two trybes, addeth in cōmon, that they shal cal folke vp into the mountaine, to offer vntounto God the sacrifice of righteousnes. No dout but Moses meant this of mount Sion: & that is yet one other prophesie. For no man could foresee that God would hauehave his tē ple to be builded in that place: & yet Moses setteth it down expresly that it shalbe set vponupon a hil.Deut. 12.5. In deed he sayth, Thy God will choose him a place where his name shalbe called vponupon: but yet it was a hundred yeres after, yea, foure hū dred or rather Six hundred yeres after, ere any man knewe where that place was. But Moses assigneth it to a mountaine, and that was by force of the spirite. For it must needes be that God guyded him thereto, seeing he could say, Vppon a mountaine shal my temple be builded. True it is, that hee nameth not mount Sion: but yet we see there was a comformity between that which was reuealed vntounto Dauid, and that which had beene spoken so long aforehande by Moses. Heere therefore we hauehave yet againe an infallible proofe, that Moses deuised not any thing of himselfe, but that the liuing God vsed him continually as his minister, and as the instrument of his holy spirite. Againe, heere the two tribes of Isachar and Zabulon are commended for exhorting folke to the seruice of God. And it is a praise well woorth the noting. For thereby we be done to vnderstande, that it is not ynough for eueryevery man to occupie himselfe in the seruice of God; but that our zeale must extende yet further, to the drawing of other men thereunto, accordingly also as is sayde thereof, specially when the prophet Esay treateth of the kingdome of our Lorde Iesus Christ, at which time eueryevery man shall reach his hande vntounto his neighbour,…. 2.3. saying; Let vsus goe vp into the Lordes hill to worshippe him. Heere Moses declareth that Isachar and Zabulon shall do the like, and draw their neighbours to the seruing of God. But in very deede it were to small purpose for vsus to incorage our neighbours to yeeld God his deserued honour, vnlesse wee ourselues did beare them companie.
And for that cause it is expresly sayde, That they shall call folke, and offer Sacrifice with them. The thing then in effect which we hauehave to gather vponupon this text is, that we must as much as in vsus lyeth indeuour to drawe all men on the earth vntounto God, that all men may serue him and worship him with one accorde. And in deede if we hauehave any kindnesse in vsus, sith we see that men goe to destruction till God hauehave gotten them vnderunder his obedience: ought we not to be moued with pity, to drawe the silly soules out of hell, and to bring them into the way of saluation? Againe on the other side, sith we knowe that God is our father; should we not be desyrous to hauehave him knowen to be the like to all men? And if we can not find in our heartes that all creatures should doe him homage; is it not a token that we hauehave no great regarde of his honour? Ye see then howe that one of the thinges whereunto we ought to apply our mindes and indeuours is, [first] to procure the silie ignoraunt soules to serue God: and secondly to be alwayes incoraging of such as are in the right trade. As for example, when we see blinde wretches runne astray; surely if we be able and can hauehave any accesse or meanes to doe it, we ought to giuegive them a tast of the true religion, that they may submit themselues to God. Againe, we knowe wherein the seruice of God consisteth, namely in learning his woorde that we may put our trust in him, and therewithall call vponupon him, yeelding him thankes for all the benefites which he hath bestowed vponupon vsus, and dedicating ourselues vntounto him all our life long. Nowe at this day his seruice is spirituall; it consisteth not in the shadowes and ceremonies of the Lawe. Therefore let vsus prouoke ech other to resorte to the hearing of Gods worde, let vsus treate of it together to the edifying one of another, and let vsus also giuegive good exāple of putting our trust in him, of being patient in our aduersities, and of walking vnderunder his feare. Afterwarde let vsus call vponupon him,Psal. 5.12. as which is the chiefe Sacrifice that hee requireth at our handes; let vsus flee to him alone for refuge; let vsus yeelde him the prayse that is dewe to him for al his benefits, and let vsus prouoke all others to do the like. That is the thing which is declared vntounto vsus in the example of Zabulon and Isachar.
But as I sayde afore, we must not teache our neighbours, and tarrie behinde ourselues, but we must beare them companie. And for yt cause is it sayde that they shall all worshippe. Now then, if we will discharge our duetie, we must not say to others, pray you vntounto God, put your trust in him, giuegive him thankes for the great number of benefites which he hath bestowed vppon you, dedicate your liues vntounto him with all purenesse: it is not for vsus to shift off the matter in such sort. What then? We must ioyne with them, and say, let vsus serue our God, let vsus worship him, let vsus call vponupon him, yea and let vsus shewe the way to such as hauehave neede to be prouoked by vsus. That is the thing then, which in the seconde place we hauehave to practice out of this text.
But heere a man might demaunde wherefore Moses speaketh this of Zabulon & Isachar rather than of the other tribes. It is likely that it was because of the situation of the place. For first they were farre ynough from the Temple, and therefore it was the harder for them to offer Sacrifices, because the iourney was paineful; or else they might easily hauehave growen out of kinde beeing so farre off & intermingled among the heathen, by reason wherof they might hauehave become hardehearted, and hauehave made no great account of Religion or of the Lawe. That is the cause why Moses doth purposely attribute vntounto them the sayde title of zeale of prouoking folke to the seruing of God.Nomb. 32. True it is that the tribe of Gad (of whom mention shalbe made heereafter) and also a part of Ephraim should hauehave their portions alloted vntounto them beyonde the Iordan. But although they were farre off from the temple, yet might they hauehave the Religion simple; they were not so mingled with the Heathen, they had not so great corruptions as were in the tribes of Zabulon and Isachar. For we knowe that these were neere vntounto Galilie, and that a part thereof was called the Galily of the Gentiles. And when Salomon was in the greatest prosperitie of his kingdome,1. King. 9.11. we see howe he gaue Cities in that Countrey vntounto king Hiram, by meanes wherof it was like ynough that those people should bee corrupted. And vnderunder the worde Folke, Moses comprehended not onelyonly the Tribes of Israell; but also those which erst had no acquaintaunce with God but were vtterly separated from the true and pure Religion. Of them is it sayd that Zabulon and Isachar should doe their indeuour to bring them into the right way, and to the doctrine of saluation.
Nowe by this example we be taught, that although the worlde and the flesh do diuers waies withdrawe vsus and hinder vsus from giuing ourselues to the seruice of God; yet is that no sufficient excuse for vsus, but wee must fight against it. And it is a very profitable warning. For wee see that eueryevery strawe (as they say) will stop vsus, when we be towardes the seruing of God. If a flye doe but whiske afore our eyes, wee take occasion to turne aside▪ O (say we,) I hadde good will, but there happened such a thing, and that disappointed mee: and so by that meanes we thinke ourselues quit and very well discharged. Then let vsus consider, that although this worlde hauehave many lettes to plucke vsus backe and to turne vsus out of the right way; although wee hauehave many temptations; and although there be snares layd for vsus by Satan, so that when we would goe one step forwarde, it seemeth that at eueryevery pase we should meete with a mountaine: yet must we inforce ourselues, and howsoeuer we fare, we must not cocker ourselues in our delightes nor thinke that if we hauehave some harde and troublesome incounter to ouercome, that that will serue to discharge vsus: But that seeing it is sayde of Zabulon and Isachar, who being placed in the borders or outleets of Iewry were mingled with the Gentils and heathenfolke, that they should not forbeare to prouoke their neighbours to serue God: we also ought to followe that which is sayd heere of them. And specially let vsus put this in practise when we be among ye vnbeleeuers, which would faine infect vsus with their corruptions, and bring vsus into a mislyking of Gods seruice, to plundge vsus in their ydolatrie. When we see such thinges, let vsus followe the constancie and stoutnesse of those whō Moses cōmendeth & prayseth heere. For he setteth them as lookingglasses before our eyes, to the intent that we should followe them. Be we then somtimes among the ydolaters? Let vsus labour as much as in vsus lyeth, to winne them to God and to the Gospell of our Lorde Iesus Christ. At leastwise when we shall hauehave done our indeuour, let vsus continue still in the pure simplicitie which we holde of God and of our Lord Iesus Christ, and let vsus not be turned from it by any maner of occasion. And in any wise when we goe about to win any ydolaters, let vsus alwayes shewe them our good insample; that so farfoorth as is possible for vsus, we may drawe them to the fayth, euen by shewing them that our Religion is warranted by our conuersation. Thus ye see in effect what wee hauehave to gather vppon this text.
And heere is speciall mention made of the sacrifices of Righteousnesse, to shewe that euen in the time of the shadowes and figures, Gods will was not to be serued with countenaunces onelyonly, but that he would hauehave men to come vntounto him with trueth and righteousnesse: for hee hath euer hated hypocrisie. Truely the diuersitie betweene the fathers of olde time and vsus is this, that when they worshipped God it behoued them to ad sacrifices, and to set vp lightes, and to hauehave many other ceremonies, all which thinges are layde downe at this day. But yet it was Gods will in all ages that men shoulde offer themselues to him with purenesse of heart, according to this saying in Ieremy,Ier. 5 3. Lord, thine eyes regard the thing that is right. And therefore we must not thinke that God did euer take pleasure in any of these outwarde thinges which are spoken of in the Lawe. For he commaunded them for mennes sakes. He did it not in respect of himselfe, but to keepe the people in order who were like to litle children, vntill the comming of our Lord Iesus Christ. Nowe seeing that vnderunder the Lawe and ceremonies Gods will was to be serued in truth: let vsus vnderstand, that as nowe when his seruice is altogether spirituall, (as our Lord Iesus Christ sheweth in the fourth of Saint Iohn where hee sayth to the woman of Samaria,Iohn. 4.23. that God would no more hauehave the things yt were required vnderunder the Lawe, but would be serued altogether in spirit and truth:) if we will serue him duely, it is not for vsus to hauehave any store of pelting gewgawes before men, as who would say, wee woulde please him with murly mewes, but we must offer him the sacrifices of righteousnesse. And this is a doctrine too much corrupted by the world. For we see what men doe commonly terme Gods seruice at this day. I ouerpasse the dooinges of the papistes, they be but mens inuentions wherin there is not one syllable of Gods worde. But let vsus put the case that GOD accepted the thinges which they doe; yet are they nothing worth, because there is nothing in them but cō tempt of God and hypocrisie. When the papistes hauehave babbled very much when they hauehave trotted on pilgrimages, when they hauehave lighted vp tapers, when they hauehave bedecked their puppets and ydols, they beare themselues in hande that God is well payd. And why? For they transforme him with their dotages, and thinke they may serue him after their owne fashion & pleasure. We see then that the wretched worlde is become brutish. And we hauehave so much the more neede to marke well this text, where mention is made of the sacrifices of righteousnesse, to shew that we doe but vnhallowe the name of God, when we bring not our heartes to him, to offer him a pure and cleane oblation. Yea and we see that Dauid also did practise the same doctrine in his time.Psalm. 4.6. For whereas he sayeth▪ Offer vntounto God the sacrifice of righteousnesse, it is a rebuking of them that had peruerted the Religion. And because his enemies had their full scope at that time, and he himselfe was chased and banished in that while, & the wicked vaunted themselues as the papistes do at this day, with, What? We be the Catholike Church; wee hauehave Gods temple; we hauehave all the titles which belong to the Church: therefore Dauid skorned all such abusers of Gods name, and tolde them that all their dealinges were but leazinges. And why? Offer vntounto God the sacrifice of righteousnesse. He vseth the selfe same word which Moses hath set downe heere; to shewe that God neuer ment that men should discharge themselues towardes him with Ceremonies and such like thinges, but that he intended to bring them to his spirituall seruice, that is to say, to put their trust in him, to call vponupon him, and to yeelde him the glorie and prayse of all good thinges. That is the thing which he requireth, and the marke whereat hee would hauehave vsus to leuell.
And so we hauehave one good lesson more in this text, which shall serue for an ende and conclusion, because the time will not beare any more. Let vsus marke well then, that Moses hauing spoken so of the zeale which should be in the tribes of Isachar & Zabulon; sayth that God will blesse them. True it is that nowe hauing the kingdome of heauen opened vntounto vsus by our Lorde Iesus Christ, by reason whereof it behoueth vsus to looke vp higher; wee shall not alwayes be riche in this worlde; we shall not occupie the trade of marchandice by sea, we shall not flit off the fatte thereof: for it is euen good for vsus that our Lorde should keepe vsus vnderunder in lowe state. But yet shall we be blessed of him, if wee bee his children;1. Tim. 4.8. according as Saint Paul declareth that the trewe Religion and feare of God hauehave promises both of the present life and of the life to come. And therefore if we intend to be gouerned by Gods hande, and that he should sende vsus prosperitie conuenient for our welfare: let vsus learne to dedicate ourselues vntounto him, let vsus all indeuour to serue him, and let vsus worshippe him with one accorde. If we doe so, surely wee shall finde that God hath not forgotten vsus, and we shall also see what force there is in his grace, when it is vttered vppon vsus. And that is the meaning of our Lorde Iesus Christ where hee sayeth,…. 6.33. that we must first seeke the kingdome of God, yt is to say, we must first indeuor as much as is possible, that God may be honoured, & that the world may be gathered vntounto him; and wee ourselues must come formost. When we once hauehave this zeale, all other thinges shalbe cast vntounto vsus. But if we beginne at th… present life; if we be ouercarefull for our sustenance and food; if we be so wedded to this worlde that we make none account of the kingdome of heauen: wee may take peynes and toyle ynough, yea euen till we breake our armes and legges asunder: but yet it shall so litle boote vsus, that it shall rather turne all to our vtter confusion. Therfore let vsus marke vponupon this text, that first of all God must be knowen of all: and then thereupon wee may looke that he will hauehave a fatherly care of vsus, not only in calling vsus to the heauenly inheritaunce, but also in prouiding vsus of thinges necessarie, euen while we be as pilgrims and wayfarers in this worlde.
Nowe let vsus fall downe before the maiestie of our good GOD with acknowledgement of our faultes, praying him to vouchsafe to touche vsus more and more with them to the quicke, and to drawe vsus to such repentaunce, that we misliking our sinnes and being sorie for them, may obtaine the grace to be throughly reclaymed vntounto him; and that although we be estraunged from him, and doe dwell in the middest of so manie temptations, stumblingblockes & impediments, as long as wee bee compassed with our mortall fleshe: yet notwithstanding he may not faile to preserue vsus, and to giuegive vsus such strength as wee may maintaine battell against all thinges that may turne vsus from him, vntill wee bee come to the heauenly rest, and that all our ioy and contentation may be there, and that in the middest of the miseries of this worlde, we may patiently beare his chastisements & corrections, vntill he hauehave made it knowen vntounto vsus that they hauehave benefited vsus towardes our saluation. That it may please him to graunt this grace, not only to vsus, but also to all people & Nations of the earth, &c.