Sermons on Deuteronomy, Sermons · Sermon 197
On Saturday the iiij. of Iuly, 1556. The CXCVII. Sermon, which is the seuenth vponupon the xxxiij. Chapter.
20 Also he sayde of Gad, Blessed bee he that inlarged Gad: hee dwelleth as a lyon and snatcheth away the arme with the head.
21 He looked to himselfe at the beginning, because a portion of the Lawgiuer was hidden there; yet shall he come with the princes of the people, and execute the Lordes iustice, and his iudgement with Israell.
22 Also he sayde of Dan; Dan is as a Lyons whelpe, hee shall leape from Basan.
23 Also he sayde of Nepthali; O Nepthali which hast thy fill of [Gods] good pleasure, and art full of the Lordes blessing; take possession at the west and South.
24 Also he sayd of Aser; Aser shalbe blessed with children, and acceptable to his brethren, and shall dippe his foote in Oyle.
25 Thy Inclosures shall be yron and brasse, and thy life shalbe according to thy dayes.
HEere wee hauehave to treate of the blessednes of the tribe of Gad, to whom that name was giuen, because that whereas his mother had erst beene despised & as it were reiected of her husband Iacob, now after many other children had by him, reioycing that GOD had made her so fruitefull, shee sayde of this Gad, In number, or in bande [or Hoste].Gen. 30.11. And for the same cause also when Iacob blessed this his sonne, he sayde, An armie shall rise vp against Gad,Gen. 49.19. but hee shall get the vpper hande. Whereby he ment, that as the mother of him was fruitefull in children; so Gad should become a great tribe, and be so multiplied, that he should be able to ouercome his enemies. This promise doth Moses confirme and ratifie, saying, That God will inlarge Gad. We see then how that in this promise Moses hath shewed, yt the blessing which was giuen to Gad himselfe was not in vaine, but that God continued the same fauour towardes all the whole tribe, so as he had alwayes a speciall care of that people, to performe all that euer hee had sayde, as well to Abraham as to the other Patriarkes. Now we must apply this to our owne vse; and although the same name belong not vntounto vsus nowadayes; yet hauehave we a generall lesson to gather thereupon; namely that we may well apply vntounto ourselues al the promises which are giuen in the holy scriptures: yea and wee may apply them in such sorte, as we may euermore conclude, that not so much as one mite of them shall fayle vsus.
Nowe Moses addeth, That he shalbe as a Lyon tearing his pray, as well the head as the arme. Wherby he betokeneth that those people shall hauehave enemies, but that they shall giuegive them the repulse by force. To be short we see how it behooued that people to be exercised with diuers battelles, but yet that God woulde alwayes ayde them and giuegive them meanes to ouerthrow their enemies. And therefore let vsus learne, that although our Lord suffer vsus to indure many troubles, yet doth it not followe thereupon that he shaketh vsus off, or that he will not be mercifull to vsus & make vsus to feele his goodnesse. For what else are the blessinges which Moses rehearceth heere, and which Iacob vttered in the forealleaged place; but a sure warrant that God woulde shewe himselfe gratious to the tribes of Israell? And yet is this no impediment but that they should hauehave many troubbles, many warres, and many temptations. And therefore let vsus not thinke that because God accounteth vsus for his children, and hath pitie vponupon vsus; therefore wee be exempted from all vexation, so as we shall liue at our ease, and all thinges shall fall out to our lust and liking: for yet notwithstanding wee shalbe afflicted and molested. Wherefore let it suffise vsus that we hauehave God on our side, who will at length set vsus vp, and giuegive vsus such deliuerance and issue out of all our miseries, that wee shall throughly perceiue that he holdeth on our side. As long as we hauehave that, let vsus passe patiently through all the tribulations which it behooueth vsus to suffer.
It followeth that Gad sawe that he had a portion of the Lawemaker hidden, and yet neuerthelesse that he should goe with the Princes, to execute Gods Iustice and Iudgement. Moses rehearseth that which was alreadie come to passe concerning the tribe of Gad, and excuseth them for desyring to hauehave their portion beyonde the Iordan, that is to wit the countrey of Og king of Basan, and whatsoeuer else had beene conquered before the death of Moses. It might seeme that in this case the two tribes of Gad and Ruben were to bee condemned, for their ouerhastie eagernesse in desiring to hauehave partition made afore the people were come into the Lande of promise. But yet doth God allowe of it, with condition that they should require that partition. And how was that? That Countrey had else lyen deserte, and had serued to no purpose. Heereupon the two tribes alleaged that they had great store of cattell, and that the sayde countrey was a Countrey of very good pasture, so as they might leaue their wiues and children there, and not be in charge with the whole hoste. Againe they alleaged that in the meane while their cattell should prosper,Nomb. 32.4. & the Countrey be inhabited. As touching their owne persons, they offered to go with the rest of the people, and to die there rather than not to discharge their dutie in ye right of brotherhood. Moses then excuseth the request made by the tribe of Gad that they might dwell beyond Iordan, and hauehave their portion and inheritaunce there. Therefore he sayth, That they had a hidden Portion of the Lawegiuer, [or at the Lawegiuers hande]. This text hath cōmonly beene expounded thus; He sawe that this should be the graue of Moses the Lawgiuer: but that is ouercolde & not worthy to bee spoken of, notwithstanding that some sticke vntounto it. And why? Because wee should bee neuer the surer of the sense, which yet notwithstanding is as fit as any can bee. For to what ende is the excuse of Moses comprised heere? namely that he should hauehave a portion at Gods hande in that Countrey. As if he shoulde say, that Gad was led by good discretion, when he desyred his dwelling place beyonde Iordan. If a man should reply, How so? Was it not Gods will to reserue ye distributing of the inheritances to his people by the hand of Iosua? And againe, was it meete that the Countrey should hauehave bin conquered afore? But that was not doone: and therefore there was rash dealing in this case, or at leastwise there was ouerhastie desire. If any man reply after that maner, Moses sayeth that the portion was hidden, and he termeth it a portion from the Lawegiuer. Whereby hee signifieth that Gad attempted not any thing but yt which was lawfull & permitted. For it was well knowen that it was Gods will yt the sayd Land should be conquered after an extraordinary fashiō, & that it shold be possessed & put to good vse, & yt some benefit should be made of it while all the rest of the people went to conquere the Lande of Canaan. So then, the worde Lawgiuer may better be referred vntounto God than vntounto Moses. For so God be obeyed, all thinges shall goe well. Men will perchaunce finde fault with our doings; but let it suffice vsus to hauehave God for our warrant, when we shall not hauehave offended him, nor withstood his ordinance. The meaning then of Moses is, that Gad knewe he demaunded not aught which was not conformable to the purpose of God: and yt in so doing he was not to be blamed, forasmuch as he had followed Gods ordinance.
Againe, he termeth it A hidden portion, meaning that he did not take his part by violence, but that he tooke it as a thing belonging to him, and which was lawefull for him to doe. For although it fell not to him by lot, but by consent of the people and of al the other tribes: yet notwithstanding, God declared that it was his will it should be so, and that it was good. And why? For it was a hidden portion; that is to say, God had foreappoynted it to that vse, and he would not that in that behalfe they should followe the common rule, nor that they should tarry till the cōmon partitions were to be made by lot. And thereupon it is sayde, that he should goe with the Princes, that is to say with the rest of the tribes, to execute Gods Iustice and Iudgement vntounto Israell: so as his dwelling in that countrey shoulde not holde him backe to deceiue his brethren, and to fayle them at their neede: but that notwithstanding that they saw they might hauehave abidden in a fat and fertile Countrey, yet hee would not inioy his state, but followe ye warres still vntill all were at an ende, and that the Lord had giuen rest to all the other tribes. Nowe we see what Moses meant in effect.
And by this place we be put in minde, that in all our doings we must hauehave an eye to Gods wil. For as soone as we swarue from that, there remaineth no excuse for vsus, what colour or couert soeuer we pretende. Heere then is a good rule to discerne betweene good and euill: namely yt if men submit themselues to Gods ordinance, so as they attempt not any thing, ne take libertie to do one thing or other, except they knowe it pleaseth God it should be so: then shal all things go well. And it is a lesson well worthy to be marked, to the intent we wander not in our life, ne stande in dout and grudge of conscience, to inquire of the thinges that are to be done. Then let vsus alwayes hauehave Gods will before our eyes, to do whatsoeuer he cōmandeth vsus, and to followe whithersoeuer he calleth vsus: and then let vsus not passe though men slaunder and condemne vsus; so we may be acquit before God, that ought to suffise vsus. For we see whereupon the acquitall which Moses setteth downe heere to iustifie the tribe of Gad, is grounded; namely that he saw that he had that Portion from the Lawegiuer; that is to say, that he might require the present partition, without gainestanding the will of God. For it is Gods iustifying of vsus that maketh vsus to stande vpright: & contrariwise as soone as he pronounceth the word to condemne vsus, we must needes tūble down though al ye world should hold vsus vp.
And this word Lawgiuer is to be marked wel: for it is the same wherunto S. Iames had an eie, where he sayth that there is but one Lawegiuer,…. 4.12. who can condemne and destroy, and who can also saue. He sheweth vsus that it is not for vsus to giuegive sentence against our brethren; for then we take too much vponupon vsus. Why so? Because (sayth he) there is none but God to whom it belongeth to condmne or to acquit. And why? For he is the only Iudge, and we be his vnderlinges. It is his office to lay Lawes vponupon vsus, and to put vsus to the yoke, vnderunder the which he will hauehave both great and small to humble themselues. After the same maner it is sayde in this text, that Gad knowing how there was a portion layde vp for him with the Lawegiuer, might lawefully require to hauehave his partition made there, (that is to wit vpō the hill of Basan,) yt hee might not continually driue his cattell from place to place. Now then we see, that in the person of those whō Moses speaketh of, we hauehave a generall rule, to shewe that when we followe the thinges which God liked of, and passe not beyond our boundes; it is a good warrant for vsus to defie the whole worlde when they finde fault with our doinges. And on the contrary part, when we hauehave not Gods worde to guide vsus and rule vsus by, nor warrant of his will: al that we can alleage wilbe to no purpose. And why? For we be set in this worlde to none other ende, but to do homage vntounto God with our life. Now if we intende to obey him vnfainedly; wee must shewe it by the obedience which we yeelde vntounto his woorde. That is the thing in effect, which we hauehave to gather vponupon this place.
Now it is sayde, that he shall followe the Princes of Israel, to performe Gods Iustice and Iudgement. Heereby Moses sheweth that Gad should not be turned away from God by the cōmodities which he was to inioy. For although hee had alreadie gotten him a certaine dwelling, and was nowe in a place of rest: yet notwithstanding he should not forbeare to go suffer cold and heat, to ly vponupon the hard ground, to followe the wars, to put himselfe to all maner of daunger, and to indure trauaile and all maner of peines of warfare. Seeing he ceased not to serue GOD in his calling, surely he was to be excused. And we hauehave a good lesson to gather vponupon this place; which is, that we may then well inioy the aduauntages which God giueth vsus, when they holde▪ vsus not backe from the discharge of our dueties, and from imploying ourselues faithfully in the things which God inioyneth. For although a thing be lawfull of it selfe: yet doe we abuse it when we be hindered by it that we keepe not on our way whither our Lorde appointeth vsus. And heerein wee see howe there are very few nowadayes, which are not giltie of peruerting the true and right vse of all the benefits which God bestoweth vponupon thē. We may wel say we hauehave not stolne. and yt we do iustly possesse the things which God hath giuen vsus: but yet for all that, who is he which is not ouer combered with earthly cares, when he hath goods & lāds? Who is he which is not too much wedded to them, & which resteth not too much vponupon them? Who is he which doeth not so giuegive himselfe vntounto them, that he mindeth not ye heauenly life. Yee shall see a great number which become cold, when God hath once giuen them goods: and othersome become altogether blockish. Howe many rich folke shall ye find, which are disposed to giuegive thēselues wholly vntounto God? Nay, we see they be held backe as with lines and ropes, so as they be not able to step one steppe right forth, because their goods do hinder them. And euen therin do we see a manifest condemnation, so as there is no excuse to be sought for, wherewith to sheelde ourselues afore God. To be short, so soone as God giueth vsus any forehand in this worlde or any cōmoditie, by and by we be as it were tyed heere belowe, and we drawe backe from him, whereas we should rather goe vntounto him. We can not set forth one step to goe vntounto him; it is pitifull to see how lasie wee be in doing our duetie. And we see that scarsely the hundreth man doth determine with himselfe to followe God: and if he doe, it is so lasily as may be. Alwayes the fault shalbe layd vponupon ye goods of the world for plucking vsus backe from following the good which God calleth vsus vntounto. But heere it is sayde on the contrary part, that God will then like well of our vsing of his benefites, when we be his people, and when we seeke to do Iustice and Iudgement; that is to say, when wee shroude not ourselues vnderunder pretence of our impediments, or vnderunder pretence of want of vnderstanding, as we see the common maner is to alleage such fonde excuses as these, I hauehave bought a yooke of Oxen,Luke. 14.18. I hauehave purchased a Manour; and another sayes, I hauehave taken a wife, and because I am maryed, I can not go thither as God calleth me. Forasmuch then as we perceiue that Gods benefits which of their owne nature ought to be spurres to pricke vsus forewarde, are hinderaunces to plucke vsus backe▪ to the intent we may come to him with the earnester desire, let vsus inforce ourselues the more strongly to ouercome all thinges that may hinder vsus or plucke vsus backe.
Moreouer wheras mention is made of Iustice and Iudgement▪ let vsus marke that it is ment concerning the conquest of that Countrey. Moses termeth it Gods Iustice & Iudgement, after the cōmon maner of the holy scripture, for these wordes heere do signifie the rule which God giueth vsus. And that is yet one other notable point. For sometimes we may gather good doctrine euen of one worde. It is not for nought, that the holy Ghost vseth these so excellent wordes, of executing Gods Iustice and Iudgement▪ in stead of saying, obey God. For thereby hee sheweth, that as long as nien deale after their own fancy, they go crossely and crookedly, so as there is no right dealing in them. I graunt they beare themselues in hande that their life is well ordered, so as no fault can be founde with it, for eueryevery man standeth in his owne conceit,Prou. 21.2. as sayth Salomon. But yet for all that, heere God telleth them frō heauen, that there is none other righteousnesse or Iustice, than that whereof he himselfe is the author; and (to be short) that we do but go astray, and behaue ourselues like wandering beastes, if we be not grounded vponupon his worde. Nowe let vsus see howe the worlde hath discharged it selfe heereof. It is as hard a thing as may be to hold ourselues vnderunder the obedience of God, that we flatter not ourselues to inuent some one thing or other. For howsoeuer the worlde go, this can neuer be altered, that is to wit that we obey God when we do Iustice and Iudgement: and that in following our owne fancies wee take crooked & vntowarde wayes, and (to be short) that we doe but raunge heere and there, without going forewarde.
And truely this circumstance deserueth well to be noted. For at the first a man would not say it were Iustice and Iudgement, to goe to put all to the sworde. For the very purpose for which it is sayde that Gad should followe the tribes of Israell, was to goe with naked sworde, to kill all the males of that Countrey both great & small. And therefore in that case it might seeme there was some crueltie. Yea; but yet for all that, it behooued it to be executed; for it was the iust vengeaunce of God. Fourehundred yeeres afore, he might well hauehave rooted out those people, who were so frowarde, and so excessiue in all wickednesse, that although God punished them with extreeme rigor, yet must it needes be confessed that he had iust cause to doe it. Yet did he spare them and beare with them. But when their wickednesse was once ripe, and come to the full grouth;Gen. 15.16. as had beene sayde thereof vntounto Abraham fourehundred yeeres afore: then was it for God to execute his last sentence. And so let vsus marke, that although the thing which God commaundeth vsus may seeme straunge vntounto vsus, and we may alleage some reasons against it and cast doutes of it: yet is it not for vsus to be wiser than he, or to make any replying to shrinke from obeying him: but wee must goe through with it. For it is a true proofe and tryal of our subiection, when God commaundeth vsus a thing that may seeme scarse good, and yet notwithstanding because he speaketh it, we hold our wittes captiue, so as we take not leaue to say, I am of a contrary opinion, I thinke it not to be reasonable. Let vsus not bee so presumptuous as to dispute against God, but though a thing seeme euill vntounto vsus, let vsus thinke it good if he allowe of it. That is the thing wherein we shewe that we be rightly obedient vntounto him in all pointes. Therefore when we heare Gods Iustice & iudgement spoken of, though the case concerne the vtter rooting out of all that euer is to be found in a whole Countrey, and the putting of all thinges to the sword without sparing: let vsus assure ourselues that it is not for men to be iudges of good and euil in that case, but that looke whatsoeuer God speaketh, it behooueth them to holde them to it, and to rest wholly thereupon. Forsith the tribe of Gad is excused heere for not enterprysing any thing against God, and commended for dooing Iustice and Iudgement in warre: much more reason is it that we should indeuour to obey God when he inioyneth vsus things which do much more proue themselues to be iust and rightfull, as when hee will hauehave vsus to be dedicated to him in al holines▪ to pray vntounto him, to put our whole trust in him, to liue in good louelove with our neighbors, indeuoring to doe seruice to eueryevery man, and to be sober and stayed in all our conuersation. For in those cases his iustice is apparant ynough. We cannot reply, that it is too strange a thing: for wee hauehave this record ingraued in vsus aforehand, that God requireth not any thing of vsus, which wee owe not vntounto him. Nature driueth vsus thereunto. Although wee be vnwilling therto, and that we hauehave a malicious & froward lust in our harts which draweth vsus cleane backe: yet can we not say but that the things which are conteined in Gods law be iust, good & rightful. Sith it is so, let vsus set our mindes vponupon this lesson, that wee may giuegive our selues vntounto him, and breake al the bonds that might hold vsus backe, & specially yt the gracious benefites which he bestoweth vpō vsus, may not be so peruerted, as to take occasion therby to deale leaudly, so as we should not still do our indeuour to giuegive our selues to the obeying of him.
Now it followeth afterward, that Dan is as a Lyonswhelp, & that he shall go out of Basan. No dout but yt here Moses intended to strengthen ye trybe of Dan, & to giuegive them courage because they were few in number. They were a trybe of no great reputation, & they seemed not worthie to be made account of. Now, they which are so despysed of the world, & are of no force, credit, or countenance, are alwayes in dout, & thinke that one time or other they shalbee put to the spoyle, or rather that men shall set their feete vponupon their throtes. Forsomuch therfore as mē beholding their own weaknes, do distrust after that fashiō: Moses meant to exhort the trybe of Dan to put their trust in God, & not to dout but that he would maintaine them, notwithstanding that they were fewe, & had not wherof to get any great authoritie to the worldward. And that is the cause also why Iacob in blessing him sayth,Gen. 49.16. Dan shall iudge his people as the other trybes of Israel. The word Dan signifieth to iudge: & that name was giuen to the Patriark Dan. For it seemed vntounto Rachel, that God had condemned her; or rather that men had condemned her vniustly. Oh (sayd she) God hath taken my case in hand,Gen. 30.6. he hath iudged me; & thereby it appeareth that my quarell hath been maintained of God; for he hath shewed in the end, that he condemned me not. Iacob then taketh holde of that speach & sayth, Dan, thou shalt iudge. And in the Hebrew, this worde Iudge signifieth, not only to giuegive sentence in matter of controuersie as it doeth in our language,1. Sam. 4.19 but also to rule or gouerne, & to hauehave preheminence. And that is the cause why it is sayd, Such a one iudged, that is to say, gouerned or ruled. And thereupon also doth the booke of Iudges take that name; because the Iudges, that is to say the gouerners had al the preheminence ouer the people. Thus then we see what Moses meant in saying that Dan should be as a Lyons whelpe: that is to say, that although he seemed neuer so weake, & wanted wherewith to maintaine himselfe to ye worldward, yet notwithstanding God would giuegive him strength, & he should be as a Lyons whelp that leapeth frō Basan (it was the place that was assigned him for his portiō) & strēgthen himself in such wise, yt he shuld be maintained & defended.
To be short, wee hauehave to gather vppon this place, that our Lord if it please him, will welynough preserue vsus; insomuch that although we be without defence & vtterly vnfurnished of these inferiour helps, so as we hauehave neither any great number of people, nor great tiches, nor great scope of ground: yet we neede not bee afrayd for any▪ of those things; for God is able ynough to preserue vsus so we put our trust in him. Wil we then be safe & sure? We must not hauehave an eye to our own power: for that is a thing that spyteth God & kindleth his wrath: insomuch yt when men thinke themselues well at ease, because they hauehave wherewith to repulse their enemies, & are rich welthie & strong: that presumption of theirs must needs make God to bereaue them of all; that he may shew vntounto them that it is in vaine for them to turne away from him, & to put their trust in corruptible & transitorie things. And it is a iust vengeance. For we cannot put one drop of trust in any creature, but Gods right is diminished therby: for we withdraw our faith from him, which ought to be wholly shut vp & as it were tyed there. Againe on y• other side when we be weake; let vsus vnderstand that it behooueth vsus in any wise to flee to Gods protection, that we may be brooded vnderunder his wings. And God seeing vsus to be litle ones wil helpe vsus. Wherfore let vsus therupon consider; yt hee hath power ynough to withstand al our enemies; insomuch yt wheras to outward seeming we hauehave not the strength of a Gnat; hee will giuegive vsus the strength of a Lyon, or rather he himselfe wilbe a Lyon for vsus,Deut. 20. Esa 4.31.4. as he vseth the same similitude afore, & as he speaketh therof by his Prophet Esay, saying that he will rore like a Lyon, to repulse the furie and violence of his enemies; and that he will snatch vp the pray, & no man shall be so bolde as to come neere him to take it frō him. Now then, when wee bee thus assured of the goodnesse of our God; wee shall euer hauehave wherwith to repulse all the practises of ye worlde against vsus, how many perils so euer wee see at hand, and as it were hanging ouer our heads. And wee hauehave good cause to put this lesson in practise. For we see the malice of the enemies of the Gospel, wee see also how all things nowadayes are so farre out of order, that by all likelyhood wee shoulde bee deuoured eueryevery minute of an houre. And although a greate sort doe neuer thinke vppon it; yet in very deede the knyfe is continually vppon our throte. And it is not for any man to flatter himselfe in this behalfe, for then shoulde wee bee too dulwitted. It standeth vsus in hand to consider our owne daungers▪ that wee may bee quickened vp to call vppon GOD, and to flee vntounto him for refuge. Then if wee looke well to our state; wee shall perceiue that our lyfe hangeth as at a threede, so as death threateneth vsus on all sydes, and wee hauehave no power to withstande it. The onelyonly remedie whereof is this, that forasmuch as God hath promised to mayntaine the feeble and weake things, and that when in sight of the worlde, all thinges are like to slippe away, yet neuerthelesse he wil hauehave his hand reached out, to blesse such as are so base and despised, & to hold them vnderunder his tuition, that they may be in safetie: we must rest wholly vponupon him, and learne to leane vntounto him, and beare all thing patiently through the power of that promise, & with our glorying in God not bee ashamed to confesse our weaknes, to the intent that he may vtter foorth his power, and hauehave it the better knowen, when the worlde shall see that there was nothing at al on our side, and therfore that we play not the vainglorious folke who woulde always conceale their own weaknesse although it be knowen. And what a fondnesse is it to bee desirous to seeme somewhat, when we hauehave nothing in vsus? Is it not a fighting against nature? And yet in so doing we fight against God. For it is a darkening of his glory, when we wil needs bleare mennes eyes, and beare them in hande that there is that in vsus which is not. Therefore let vsus learne to acknowledge our meanesse with all humilitie, that we may prouoke one another to resort vntounto our God, and that although wee be but a small handfull of people, and as it were vtterly without strength of our selues; yet notwithstanding, wee shallbee defended from aboue, euen when we be cast vp to all perils here beneath.
After that Moses hath spoken of Dan, he addeth concerning Nephthalim, that he shall hauehave euen his fill of Fauour, or of good will, or of free good will: for the Hebrewe word signifieth Freebestowed louelove. Then shall he hauehave his fill of Gods free fauour, & be replenished with the blessing of the Lorde.Gen. 49.21. Nowe as concerning Nephthalim, it is sayd in Iacobs blessing of him, that hee shalbe as a hynde that can skill to scape daunger, a fine Hynd that is brought vp deintily, & that shall giuegive goodly wordes, such as will well content men. Hereby Iacob meant to betoken that this trybe should not bee so greatly troubled with warre as the other trybes were: but that it should maintaine it selfe after another fashion, namely by being mylde and amiable, & that his speech should be full of gentlenes and courtesie, and that no man should molest him. And in steed hereof it is sayd in this place, that Nephthalim shall hauehave his fill of Gods free fauour. The state of this trybe then was better than the state of Dan or of Gad who had enemies, and were continually assayled, because God had not giuen them a peasable state. Now wee knowe that all the riches of the worlde, & all that euer wee can desire besydes is nothing woorth; if wee enioy them not in peace. To be short, the chiefe good thing that men can wish, is to be voyde of griefe and mistrust. This is promised to the trybe of Nepthalim, at leastwise in comparison of the other trybes. Not that that countrey also was not wasted in the ende because of the vnthankfulnes of the people. But God sheweth here, that whereas hee intended to stablish the people of Israel hee would giuegive vntounto eueryevery of them his portion, & the blessings which hee woulde bestowe vppon them should be diuers; accordingly as we know well, that hee dealeth not alike with all men, no not euen with his owne children, whome hee hath chosen. Albeit that hee louelove them all, and be father in common to them all; yet doeth hee handle them diuersly. After the same sort was it with this people. Here then wee see as in a mirrour, that God is not bounde to gouerne his Church after such a sort, that eueryevery faithfull man shoulde hauehave the same thing that the others hauehave. For God knoweth what is meete for vsus. One is handled after one fashion, [and another after another.] And doth God (sayth some man) take pleasure in such varietie? For hee knoweth that those things are for our behoofe. Although wee knewe none other reason, euen this were sufficient, that he doeth not any thing but with perfect righteousnes & wisedome: and that ought to content vsus. But we see moreouer, and finde it prooued to vsus by experience, that it is not good that all men should be dealt withal alike. And why? For we hauehave diuerse dispositions & diuerse complexions; al mē are not to be fed with one kind of meate; nor all diseases to be cured with one medicine. God therefore vseth diuersitie of dealings towardes vsus, after as hee perceiueth it expedient for vsus: And that is the cause why I sayd that the whole summe of Gods blessings is a mirror vntounto vsus to shewe vsus that hee so distributeth his gracious giftes vntounto his Church as that euerie man hath his measure and qualitie, and yet notwithstanding that howsoeuer wee fare, wee must with all humilitie giuegive thankes vntounto GOD, for that it pleaseth him to bee our father: [assuring our selues] that although he giuegive vsus not all that our flesh craueth; yet will he succour vsus at our need, and turne our sorrowes to good, making them to serue to our saluation.
But it behooueth vsus to marke well the word that is set downe heere by Moses, where he sayeth that Nephthalim shall hauehave his fill of Gods fauor, and that he shalbe replenished with his blessing. This word Blesse (as wee knowe) is taken diuers wayes in the holy Scripture. Sometime it is taken for praying. As when wee blesse one another, it is as much to say, as wee wish well one to another. And when it is attributed vntounto God, it is also taken for benefiting or dooing good. For when God sayeth the worde, the deede goeth ioyntly therewith. God then needeth not to wish vsus any good, if hee doo but say that hee will doe vsus good, wee shal hauehave our fill thereof, and whatsoeuer is expedient for our saluation. Nowe then, Gods blessing is a testimonie and effect of the free fauour, good will, and louelove which hee beareth towardes vsus. But yet this free louelove of God is as the fountayne: and then his blessing is as the Conduit pype. Therefore whensoeuer wee receiue any good or prosperitie; let vsus assure our selues that it commeth of Gods blessing of vsus, that is to saye, of his vttering of his fauour towardes vsus; but yet must wee euer resort to that free louelove of his, when so euer wee bee so blessed at his hande. For hee would giuegive vsus no show of his fatherly goodnes, if he had not receiued vsus alreadie for his children. And that is the cause why he dealeth so gently and kindly with vsus. Moses then hath kept here a verie good order, in saying that Nephthaly should hauehave his fill of Gods fauour, and be replenished with his blessing. Hee setteth downe Fauour in the first place, for (as I saide) that is the very welspring: and afterward he addeth the blessing which proceedeth thereof, that is to saye, the record which God yeldeth by effect, that he loueth vsus, and that hee hath adopted vsus for his children, in respect whereof hee vouchsafeth to powre out vponupon vsus all the stores & treasures of his goodnes.
Now hauehave wee a good lesson to gather vponupon this text: which is, that if wee bee desirous of prosperitie, wee must seeke it at Gods hand; & not do as they do which wish ynough, but in the meane whyle cannot lift vp their hearts to call vppon God. Looke vppon the wishes of this world, how they flee in the aire; eueryevery man coueteth whatsoeuer most liketh his flesh; & there is no ende of wishing, with I woulde, I woulde. And whereas men speake after that fashion, yet shall yee scarse finde one among a hundred, which directeth himselfe to God, to say, Lorde thou knowest what is meete for mee, vouchesafe I beseech thee to sende it mee. Forasmuch then as men are so gadding, and that their nature leadeth them but to flickering in the aire after their wishes; and in the meane while they occupie not themselues in prayer and supplication: therefore it behooueth vsus to marke well the texts, where it is shewed vsus that all prosperitie commeth of God. And moreouer we must vnderstand that when God vttereth his fauour in that wise, it is because that hee of his owne free goodnes hath vouchsafed to louelove vsus: so as we must not seek the cause therof in our selues, as though we had preuented God, or as though wee had gotten aught by our owne desertes: but [wee must vnderstande] that God is fauourable vntounto vsus, because hee hath loued vsus, notwithstanding that wee were vnworthie of it. Thus yee see then that from the conduitpype whereat wee drinke, wee must goe vp to the fountai…e and to the springs head, that is to wit, to Gods free goodnes which is highest in degree, as the onelyonly cause of all the benefites which wee receiue at his hand.
Nowe last of all it is sayde of Nephthaly, that hee shall possesse the South and the West, that is to say, the Sea; for so doeth the speach import. Wherein Moses prophesieth againe of the state of that trybe. And let vsus alwayes beare in mynde howe it is God that speaketh these things, to shewe that hee hath a care of that people. And that people was as a Mirrour of the Church; yea, and in olde time it was the Church, in whose roome wee bee nowe succeeded. Wherefore let vsus assure our selues that GOD will alwayes hauehave a fatherly care of vsus. And although hee gouerne all the nations of the worlde in generall by his prouidence: yet is hee neerer vntounto vsus, and that shal wee feele in that wee shalbee vnderunder his direction, and that hee will so maintaine vsus as wee shall knowe that nothing happeneth vntounto vsus by his will,Luke. 12.7. in so much that one hayre shall not fall from our head, but by his appoyntment.
In the ende hee concludeth with Aser: True it is that Iacob in his blessing of Aser,Gen 49.20. sayeth that hee shall hauehave a country that is fruitfull of corne. Here it is sayd that hee shalbe honoured for his children, and that hee shalbee acceptable to his brethren. Wee see then howe God hath distributed to eueryevery of them according to his owne will; and therewithall that it was not lawfull for any of the trybes to murmure against him, but that it behooued all of them to bee contented that eueryevery of them shoulde receiue the portion that was giuen him. And againe, that all of them shoulde thinke thus with them selues: Wee hauehave all one GOD and one father: although hee deale dyuersly with vsus as touching our bodyes; yet will hee hauehave vsus to abyde all fast knit togither, as whome hee hath called all to one selfe same inheritance. Lo what wee hauehave in effect to beare in mynd.
But here is no mention made of the trybe of Simeon. It is alledged that they were ydolaters. And what else were all the other trybes also? Wee knowe that all the Israelites were alienated from God, they were all backslyders, all the whole countrey was infected with abhomination, and in the ende the very trybe of Iuda was corrupted. It was meete then that all should be buryed.Deut. 33.8. Gen. 34.25. Others say that Simeon was companion to Leuy, and therefore that Moses had already repaired that which had beene spoken against Leuie and Simeon, which ought to suffise; and that God gaue him no peculiar blessing, because of the cruell deede which they had committed togither: but that it was ynough for him that hee was comforted in the person of Leuye. Howbeit we hauehave not a better, or a more likely coniecture than this; that although Simeon was then accounted as of the body of that people; yet God gaue him no seuerall bless…ng, but left him to languish; and yet notwithstanding, that hee was not destitute of all comfort, forasmuch as hee knew yt his fault was forgiuen him,Deut. 33.8. as we hauehave seene afore. In likewise our Lorde doeth sometime giuegive an incling of his fauour though somewhat dimly, so as we be not named, nor hauehave ye thing so cleare as we could wel find in our harts to hauehave it; but our Lord maketh vsus as it were to licke vp his grace, like poore hungry soules; wee shall hauehave some darke promises, and wee shall finde them very leane: but yet howsoeuer wee fare, wee must vnderstande that wee must not bee out of heart. Therefore when our Lorde sheweth not his goodnes so largely as we would desire; wee must fall to the examining of our faults, whereby it is possible that wee hauehave prouoked him in such sort, that wee bee vnwoorthie to hauehave him returne vntounto vsus out of hande, but hee is fayne to deale with vsus as a father that will shewe some signe of displeasure to his childe, insomuch that although hee say, well, I forgiue thee; yet will he not take home his chyld to him to make him a cockeney in his house: he will not say vntounto him, I wil take thee home; but he will say, I will not vtterly disclaim him, I will take him stil as one of my houshold: and yet for all this, the chyld shall daunce attendance, he shall see his fathers countenance very strange towards him, so as he shall dwell still in dout and in suspence. Euen so was it betweene Simeon and God. Our Lord shewed not openly vntounto him that hee was mynded to receiue him: but yet for all that he did not in the meane while vtterly cast him off. Although he gaue him not such warrant as was requisite, to shewe that he would admit him to mercy; yet (as we hauehave seene afore) he might perceiue by the blessing which belonged to them both and was as it were common to them both, because it was vttered in common by the mouth of the Patriark Iacob:Gen. 49.5. that God did not banish him altogither out of his house.Deut. 33.8. Howsoeuer the case stand, wee see that to reioyce in God & to receiue his gracious giftes in such sort as we may hauehave our mouthes always open to glorifie god, and also to bee disposed thereunto all our life long; it behooueth vsus to behold heere as in a mirrour, that seeing God is our father, and that we be partakers of the adoption which is made in our Lorde Iesus Christ, by whome hee hath drawen vsus out of the destruction and gulfe wherein wee were plunged, and hath receiued & chosen vsus to be of his flocke: the same ought to suffise vsus, and to make vsus to call vponupon him, & to beare the afflictions patiently which he sendeth vsus, and to learne also to giuegive him thankes for his mainteining of vsus in this mortall life; & not to be so grosse in gobbling vp his benefites, as not to consider that hee continually giueth vsus some taste of his goodnes and fatherly louelove towards vsus. Therefore let vsus hauehave the skill to apply all these things to our profite, that wee may be more and more confirmed in beliefe of the immortall inheritance whereunto wee bee inuited.
Now let vsus fall downe before the maiestie of our good God with acknowledgement of our faults, praying him so to refourme vsus, as wee may not be sotted in our wicked lustes & affections; nor Satan so bewitch vsus with the pleasures of this world, that wee should bee estranged from our God; but that seeing he hath once vouchsafed to call vsus to the knowledge of his trueth, and that his whole seeking is to drawe vsus vntounto himselfe; we on our side may come vntounto him, and eueryevery of vsus so do his indeuer, as our liues may be dedicated to his honor, and men may knowe that he reigneth among vsus in verie deede, and that wee shoote at none other mark but to frame our selues in all pointes and all respects according to his lawes & holy ordinances. That it may please him to grant this grace, not only to vsus, but also to all people & nations of the earth, &c.