Sermons on Deuteronomy, Sermons · Sermon 3
On Wednesday the xxvii. of March. 1555. The third Sermon vppon the first Chapter.
9 And at the same time I spake to you, saying, I cannot beare you my selfe alone:
10 The Lord your God hath multiplyed you: and behold, you are this day in nomber as the starres of the skye.
11 The Lord the God of your fathers make you to increase a thowsand times as many as you be, and blesse you as he hath sayd vntounto you.
12 How shall I alone beare your comberance, charge, and strife?
13 Bring me from among you, men of wisedome and vnderstanding, and tryed men, according to your trybes, and I will make them your heades.
14 Then answered you me and sayd: It is good to doe as thou hast sayd.
15 Then tooke I the heades of your tribes, men of wisedome and skil, and made them gouerners ouer you, rulers ouer thowsandes, ouer hundreds, ouer fifties, ouer tennes, and officers among your tribes.
AMong the benefites that God bestowed vppon the people of Israel after his deliuering of them from the thraldome of Egypt, one is that he did alwayes lay hold on them to gouerne them. For without that, what would become of men? If all thinges be well considered, there is lesse gouernment in them, than in brute beastes. So thē, it was needeful that God should take order for the gouerning of them. And now Moses putteth the people in remembrance how God had bin their guide at all times, and had not onelyonly bin contented to rid them out of the horrible thraldome wherein they had bin held, but also had established such a gouernment and state among them, as there was no let but in themselues, that they might not liue in quiet, and also walke in all kind of vprightnes. It is all one therefore as if Moses should say, See how greatly ye be beholden to your God: For he hath eueryevery way prouided well for you: he hath continually pitied you, and by all meanes procured your welfare. And in very deede, the remembrance of Gods benefites, ought to prouoke vsus continually to serue him the better: and when we see that he hath not fayled vsus in any thing, is it not reason that we shoulde be the more disposed to yeelde ourselues wholy to his obeisance? For he sheweth how deere we be vntounto him, what louelove he beareth towardes vsus, and what a care he hath of our weldoing, when he procureth it after such maner.
And by the way, wee hauehave to note here for a speciall poynt, that when God setteth a good order among vsus, and appointeth men to hauehave the guiding of vsus: it is a singular president of his goodnesse and louelove towardes vsus. True it is that the thing which is rehersed here by Moses, proceeded of the counsel of Iethro his father in law, as he himselfe sheweth in the eyghteenth of Exodus.Exod. 18.17 And although Iethro was an heathen man: yet did God serue his owne turne by him in this behalfe. And so we see, that God applyeth all thinges and all persons to our benefite. Who would hauehave looked that a man which had none acquaintance with the people of Israel, sauing that Moses had maryed a wife out of his house, should hauehave come and giuen such counsell? But so doth God apply all his creatures to the benefite of his people, as I sayd afore.
Besides this, we hauehave to note the lowlynesse of Moses, in that he held not scorne of the counsell that was giuen him by one that was not so excellent as he himselfe, nothing neere. Moses might hauehave replyed and sayd, what fellowe is this? For I am chosen of God to gouerne his Church, and to be the chiefe of it. I hauehave published his lawe in his name, I hauehave represented his maiestie, yea and he hath gi… mee such a visible signe thereof in my face, as though I were an Angell come downe from heauen, rather than any earthly man. I hauehave bin separated from the companie of mortall men by the space of fortie dayes, as though God had glorifyed me already: and shall a common person presume now to teach me? Moses then might hauehave cast foorth such wordes: but he submitted himselfe to reason. Why so? for he knew that God dealeth his gratious giftes as it pleaseth him, insomuch that the little ones may diuers times further the greatest and excellentest. And therein God intēdeth to try the sobernesse and mildnesse of those whome hee hath aduaunced to degree of souereintie. For when they forget not themselues, but are alwayes pliable, and if a man bring them any better aduice than they themselues wist of, they receiue it willingly, and yeld vntounto it: it is a true tryal of their obedientnesse [vntounto God.] Seing then yt Moses, who was chiefe among all the auncient prophets, could finde in his heart to yeeld to the counsell of his father in lawe Iethro, who neuer knew what true Religion ment, but had only a little taste of it in a shadow: what shal we do which are not come to ye like glorie that Moses had? Wherefore let vsus vnderstād, that although God hauehave bestowed his spirit most plentifully vppon vsus: it is not to the end that we should hold skorne of the aduice and counsell of such as are meaner than our selues. For ye meane and very knot wherewith God will hauehave vsus knit and ioyned togither: is that the greate ones should stoope to the least, and all agree in one. Moreouer, as hath beene declared already, although Iethro was the instrumēt to put Moses in mind of it: yet ought it to be imputed vntounto God, who had a care to prouide for the benefite and safetie of his people, yt he might not faile them in any thing. And to this intent is it that Moses speaketh thereof. Now let vsus come to the words that are set downe here.
First he sayth, that he himselfe is not able to beare them any more alone, because they were greatly increased: for you be (sayth he) mo than the starres of the sky: and we knowe that they were moe than seuen hundred thowsand persons. Seeing it is so then, I am no more able (saith he) to beare your charges, your incumbraunces, and your strifes: and therefore you must bee faine to choose some men to bee in office with me, men of wisedome and vnderstanding, and well tryed. First of all, whereas Moses protesteth that he was no longer able to beare the charge of the people: therein he sheweth vsus, that such as are aduaunced to any degree of honor or dignitie, must not be as Idols without doing any thing at all, but [are set in that state] with condition to take paynes, yea and to doe seruice for the welfare of the commons, in asmuch as God hath layed that burthen vponupon their shoulders, for the vpholding of the common weale. And it is a poynt of doctrine well woorthie to be obserued. For we see how all men are giuen to ambitiō, so as eueryevery man seekes to be esteemed and honored, & all indeuour to growe great. And why? Because wee consider not, that Gods aduauncing of vsus is to the intent we shoulde represent his person in this worlde. And surely that cannot be without incumberance. The more honorable therefore that any charge or office is, the more paynful and cumbersome is it. But for asmuch as men imagine an idle honor: that fancie of theirs caryeth them into so fond or rather furious ouerlustinesse, that they passe for no more but to hauehave their owne swindge, and to mount vp on high, yea euen (diuerse times) to breake their owne neckes.
And on the other side it behoueth vsus to marke well, how Moses sayeth that he is not able to beare so great a charge: for it doth vsus to wit, that he bewrayeth his owne infirmitie, or at leastwise sheweth it to be such, as he must be faine to beare a lower sayle. Thus then the second consideration which we ought to hauehave to correct all ambition and foolish loftinesse in vsus with all, is that we must examine well our owne abilitie, and then shal we finde that it were more for our behoofe to creepe belowe vppon the ground, than to couet to growe great to ouerrule our neyghbors. These (say I) are the two respectes that may abate our pryde and fond desire of superioritie. The one is, that we assure our selues that the hygher a man is exalted, the more also is he bound both to God and to them ouer whom he is set, inasmuch as there is no preheminence without burthen, yea or rather without bōdage as I sayd afore. Marke that for one poynt. But we must also beare in minde, that wee hauehave no abilitie at all of our selues, and therefore much lesse is any man to be found sufficient to beare so great a burthen. There cannot so small a charge be committed vntounto vsus, but the same is able to make our shoulders shrinke, yea and euen to bow too. For our infirmitie is so great, that whosoeuer sifteth himselfe throughly without hypocrisie and soothing, shall see that he is able to doe as good as nothing at all. Therefore if we think wel vppon such weaknesse, it wilbe as a bridle to restraine vsus from clymbing so high. For what followeth but vtter confusion, when men will needes be honored, and yet in the meane while not discharge their duetie, but rather make themselues as Idols, and moreouer not hauehave any regard at all of their owne abilitie?
Furthermore wee must marke also for a thyrd point, that although Moses sawe the burthen to be ouerheauie for him: yet he did not quite and cleane renounce his calling, to giuegive ouer the office that God had committed vntounto him: but sought to be helped and succored, saying, Let men be chosen &c. And this is well worthie to be noted: for there might hauehave bin two faultie extremities. The one is that which wee hauehave condemned already: that is to wit, that men hauehave not an eye to their owne slendernesse, but beare them selues in hand that it is a matter of no importance to be in authoritie. And that is it, that maketh him so rashe and bolde to gripe more than they be able to weelde, by reason wherof they see themselues confounded in the ende, but it is too late first. For this foolish ouerweening maketh men to forget them selues, and to take too much vppon them for want of considering their owne vnabilitie: and of such fonde enterpryses can come nothing but euill, because God punisheth them for them.
Nowe there is also an other euill extremitie, which is, that when men see themselues to be very fraile, they become faintharted and thereupon, if God call them to anie office of charge, they plucke backe their neckes because they see the burthen cumbersome for them, and woulde faine shake off the yoke, and shun the vocation that God calleth them vntounto. That is a vice whereof we must beware. But there is a meane betweene both, which is, when we see that the cumbersomnesse thereof passeth our power: then to take as much thereof as we be able to beare, measuring our selues by our owne span, and moreouer to pray vntounto God to make vsus meete to go through with the thinges that shall be commaunded vsus. Those are the thinges that are shewed vsus here by the example of Moses. For he did not fling away the gouernement of the people: because that in so doing he should hauehave bin a rebell against God. We see how God delt with Ionas, for he ouertooke him though he fled away. Therefore we must not refuse to obey God vnderunder pretence of our owne feeblenesse, though the charges or offices which he allotteth vntounto vsus be so troublesome, that we must be faine to grone vnderunder them. Whatsoeuer come of it, let vsus hold this rule: namely to submit our selues to Gods calling, and to followe him whither soeuer he will hauehave vsus. And aboue all thinges let vsus pray vntounto him to supply our wantes: and in the meane time let vsus not take too much vponupon vsus, but let vsus measure our charge by our abilitie.
Were this wel followed, wee should not see so many outragious disorders euerywhere as there be. For what hath caused so barbarous tyranny in the Church, as is to be seene in the Popedome? Behold, the Pope hath vsurped an vniuersall supremacie ouer the whole world. For there must needes be one head sayth he. Verily as who should say that Iesus Christ were discharged, who is ordeined to be the head both of men and Angels. No: but the Pope will needes thrust the sonne of God out of his place.Eph. 2.22. Col. 2.10. But if he wist what it is to reigne ouer the whole world: would he not be loath to take vponupon him so vnpossible a charge? yes: but it cost him nothing to call himselfe the vniuersal head, and to spread out his winges eueryevery way. Therefore that diuelish pride of his was the cause of the breaking & renting assunder of the order which God had set, according as S. Paul speaketh of it in the fourth to the Ephesians,Ephe. 4.1… where he sayth that our Lord Iesus Christ is gone vp into heauen to fill all thinges, and yet in the meane while hath not forsaken his Church. For he hath ordeyned Shepheardes (sayth he) & men meete to teach. And he addeth that that is according to the measure of eueryevery member, that we might al grow together, and Iesus Christ reigne ouer vsus in cheefe place.
Thus doth Saint Paul distribute the offices in such wise, as eueryevery man must hauehave his portion of them, because there is not any one man yt is able to doe all. But this order which ought to be vnuiolable, is rent assunder by the diuelish pryde of the Pope.
And afterward his taile, & the vermin of his clergie hauehave followed the same: for there is none of them all that mindeth his charge. When they angle for their benefic…s, doe they consider that Gods calling of them is with condition, that they shall yeeld an account of the soules that are committed to them? There is no talke among them but what a benefice is worth: and anon after, pomp and credite must be matched therewithall: and so they giuegive themselues to all lycentiousnesse. A man shall see, not onelyonly Byshops, but also Archbishops and Primates, which passe for nothing but for hunting, or drinking, or playing, or chambering: those are their ordinarie trades. And why? for it neuer came in their thoughtes, that the honour which they hauehave vsurped, shoulde bee matched with any bond of duetie. And this hath happened, not onelyonly in the Churchmen, but also in all estates.
If Princes nowadaies did mind ye charge which they hauehave taken in hand▪ thinke you yt the whole world should be so turmoyled wt warres, & yt eueryevery of thē would be catching and snatching to inlarge his territories? No: for there is not any one which hath but a countrie of one leage to rule, which findeth not himselfe throughly incumbered, if he hauehave a regarde of his office and dutie, as well towardes God as towards his subiectes. And yet notwithstanding he that hath a countrie of two hundred leages vnderunder him, woulde faine subdewe the whole world to him. And why is that? Because he thinketh not vponupon the burthen that Moses speakes of here. As who should say, there were not a rule giuen to all such as are in any preheminence or authoritie, which is vttrered & declared of God by ye mouth of Moses as of his herault: namely yt they be not Idols to sit ouer their people in pompe only: but yt they must beare the burthen of the people, which cannot be without an honorable kinde of bondage as is sayd afore.
Also this extendeth euen vntounto priuate persons. There is not that man which seeketh not to get still more and more: and when he hath three times as much reuenewe as hee needeth for his housholde, yet is he stil laying of baytes, to ioyne peece to peece. For no man bethinketh himself, How discharge I my selfe of that which God hath giuen me already? I hauehave goods vnderunder my hands, I hauehave an houshold, I ought to occupy my selfe in trayning my wife, my children, and my seruantes in the feare of God: I ought to hauehave mine eyes alwayes open, to see that nothing be done in my house whereby God may be offended. As touching my goods, I ought to vse them in such wise, as they may be imployed according to Gods will. If I hauehave aboundance, I ought to relieue such as hauehave want and neede. Howbeit, no man looketh to this geere, but such as hauehave goods are as gulfes to swallowe vp all that euer they can finger: there is no other talke with them, but how they may bring all thinges vnderunder their pawes, so as no man may be succoured at his neede. For all is one with them, so they may make their hand. As for Gods honor, they passe no… so much for it, but that they had liuer to be sorted in the world, and to reigne in it at their pleasure. And in the meane while they be still set vponupon gathering, and they consider not that in so doing they doe but plunge themselues continually into greater cursednesse.
Wherefore let vsus marke well the doctrine that is giuen vsus here by the example of Moses: which is, that first of all eueryevery of vsus must consider, that when God vouchsafeth to put any goods into our handes, or to aduaunce vsus to any degree: hee bindeth vsus with the straiter bond, and we hauehave the harder account to make: to the ende we may learne thereby to holde our selues within the boundes of our owne slender abilitie, whē it pleaseth God to hauehave it so. Moreouer let vsus also hauehave a continuall eye to our owne infirmitie, so as we may acknowledge that our abilitie is very small: and if it please not God to aduaunce vsus, let vsus not beare enuy towardes them that are in that daunger, and hauehave that heauy burthen vppon their shoulders. If they feele it not: it is so much the woorse for them. And for our owne part (as I sayd afore) let vsus be contented that our Lord let vsus alone sitting as it were vponupon the ground, and let vsus not couet to climbe higher. Also therewithal let vsus hauehave compassion vppon such as beare the hard burthen, & let vsus pray God to giuegive them strength and might at their neede: for we see that if God let them alone, they must needs be vtterly vndone. And thirdly, if it please God to put vsus in any office, let vsus be ready to obey him, at leastwise according to our abilitie. Howbeit, let vsus not take too much vppon vsus, least this olde sayd saw be verified vppon vsus, that he which grypeth too much can hardly holde it. But let vsus aduisedly offer our selues vntounto God, that he may gouerne vsus by his holy spirit, so as eueryevery of vsus may doe his duetie, and eueryevery of vsus imploy himselfe according to his measure and abilitie, referring all our doings to the common weale, to the ende that God may be serued thereby, and our labor may redound to the benefite of the people committed to our charge. Thus ye see in effect what wee hauehave to marke.
Now must wee also marke this saying of Moses, Choose ye men of wisedome and of good skill, men well tryed, that they may be set ouer you according to your tribes, euen ouer Thousandes, ouer Hundreds, and ouer Fifties, as wee shall see afterward. Hereby it is shewed vsus, that when men are to be chosen to beare office in the common weale, they must be chosen with discretion, and not taken at al aduenture whosoeuer can thrust in himselfe first: neither must they be preferred at any mans pleasure for fauor or for some fond brauery: but in such wise as God may ouerrule the choyce, and such men be picked out as are knowen to be meete to occupy the roomes that they be called vntounto. And specially wee must obserue that which is rehearsed in the eighteenth chapter of Exodus heretofore alledged:Exod. 18.17 for there Iethro sayth that we must take such men as are stout, fearing God, louers of the trueth, and haters of couetousnesse. Who is he yt speaketh this? A poore heathen man, as I hauehave sayd already: & yet God gouerneth his tongue in such wise, as we cannot hauehave a better teacher than him, when we be about to choose men to gouerne a people. First of all he requireth men that are stout, such as are not womanish, but hauehave wherewith to go through with such a charge, and hauehave both good zeale, courage, and noblemindednesse. Howbeit, forasmuch as without the feare of God all ye vertues in man doe turne to euill: behold, Iethro who neuer heard anie one worde of holy scripture, doth notwithstanding perceiue ful wel yt it is vnpossible for a man to discharge his duetie in gouerning a people, vnlesse he feare God. If a heathen man could speake after that manner: what a shame is it for vsus nowadayes, that wee should hauehave lesse discretion than he? And yet a man may see with his eyes how the worlde goeth. HaueHave men this consideration wt them when they goe about to choose officers of Iustice, that they will needes hauehave the feare of God to be the first thing in ye partie? True it is that men wil professe so, & euen nature compelleth vsus to say, yt we had neede of men that are wise, and stout, verily as graunting couertly that there is neither wisdome nor courage, without ye feare of God beare sway. Againe, to expresse the fruites of the feare of God yet the better, Iethro addeth, that there must be vprightnesse and trueth. As if he should say, that a man shall neuer be meete to gouern, vnlesse he hauehave soundnesse in him, so as hee be not hollowharted, but walke on with a good cō science. And because that brybes doe blinde the eyes of the wise, and make good men to swarue from vprightnesse: he sayth that if we will hauehave men fit to beare authoritie, they must hate couetousnesse and despise the goods of this worlde, so as they can finde in their hearts to forbeare thē. Seing then that such a lesson is told vsus by a heathen man: I pray you what a shame shall it be, that we which professe our selues to be brought vp in the lawe of God and in his Gospell, & hauehave our eares so much beaten with it, should still be nouices in the doctrine, or at leastwise put it so ill in practise among vsus? And yet for all that, if we vse it not to our profite, it is written to be kept to our great confusiō, & to make vsus vnexcusable.
So then, let vsus wey wel this saying where Moses exhorteth the people to choose men of vnderstanding and wisedome, and tryed men. For if a man be put in office but vponupon hope, without good knowledge and experience had of him: is it not a defiling of the seate of God and of Iustice? In deede God reserueth to himselfe the souereintie ouer all men, as he is also worthe to hauehave: and yet notwithstanding he wilbe serued by mortal men as by his ministers & officers: and therefore the seate of Iustice is (as ye would say) consecrated or hallowed vntounto him, as shall be shewed in the next lesson. Now, there is taking of men at aladuenture, and they know not what they ought to doe, nor how to behaue themselues. Well, such a one must needs make a tryal what he can do, & when he is once set in his seate, he wil hauehave an eye to himselfe. yea? Shal he yt would not take a Cowheard or a Shepheard into his house vponupon bare hope, without knowledge or vnderstanding of him what he is: shall he (I say) go set a man in Gods seate, of whom he hath no knowledge, and of whom he hath no experience to iudge what he is? Now then, let vsus be well aduized, & forasmuch as God graunteth vsus the grace or rather priuiledge of choosing officers to gouerne vsus, which is not common to all people: in any wise let vsus not abuse that gift of God, or els we shal be amazed to see our selues bereft thereof. And soothly ye very cause why so many tyrannies are crept into the world, is that all nations hauehave forgone their freedome, so as there is no more election by reason whereof Princes do sell the offices of Iustice, & thinges are so out of order as is horrible to see. And whereof commeth that, but that when the people had the election in their hands, they abused it, & so were worthy that God should bereaue them of the honor yt he had done them? For is it not as good as a wilful prouoking of Gods wrath, and spyting of him, when folke hauing free electiō, whereas they should choose men to serue God and to be as his officers, doe in stead thereof keepe rowtings in Tauerns or Alehowses, and euen as it were in skorne & mockerie of God, choose such as are most vnthriftes & furthest out of order? See ye not how it is a peruerting of all order? To be short, it should seeme that men intended to thrust God out of his seat, when they set his enemies in it after that sort, & such as despise him, & such as seeke nothing else but to treade his name & Maiestie vnderunder their feete. When men deale so, is it any wonder that God sendeth such disorder into the world as wee see there is? Now then, it standeth vsus so much ye more on hand to marke wel this doctrine, where it is saide that when God giueth a people libertie to choose officers, they must not abuse it, but must vse discretion in choosing of them. Yea and forasmuch as we may often times be deceiued, it behooueth vsus to resort vntounto God, yt he may giuegive vsus discretion & gouerne vsus with his holy spirite, as though he had poynted them out with his finger whom w… ought to choose. And yt is the cause why I said yt elections shal neuer be wel ordered, except God ouerrule them by his holy spirit.
Last of al Moses saith, I wil set thē ouer you to rule you. He sheweth yt God had giuen him authoritie, & yet a man may see y• he imparted it vntounto ye people, & shewed by his doings, as we hauehave seene afore, yt he chalenged not to himselfe an inordinate power, but acknowledged yt God had bound him to the common weale. So then, Moses hath authoritie & knowes well enough that Gods wil was to preferre him aboue the rest of ye people, & yet doth not he abuse his right for al that, but referreth all vntounto the people. As if he should say, I will but onelyonly shewe the way how to guide, and in so doing I will take the payne to my selfe, as for the honor, I giuegive it ouer vntounto you. And the same mind ought to be in all good magistrates and gouerners of people, yt they may be able to maintaine the authoritie that is requisite: for euen to that end also hath God set them vp. But howsoeuer the world goe, let them not seeke their owne profite, but let them indeuour to make thēselues fit ministers as nere as is possible, alwayes maintaining ye chiefe charge yt is committed vntounto thē.
But now let vsus come to that which Moses interlaceth concerning the multitude of ye people. Your God (saith he) hath increased you, in such wise that you be now as the starres of the skye, and I beseech him to increase you a thousand times moe: or els, he will increase you a thousand times more, according as he hath promised you. Here Moses, in alledging the hardnesse that he had to decide all cases, doth also shewe the people Gods blessing and grace. And thereby a man may see, that his chiefe trauell was to make the people conceiue the benefites yt they had receiued at Gods hand: and that is a lesson which we cannot be put in minde of too often. For on the one side wee see what vnthankefulnesse is in vsus, how we shut our-eyes at the benefites that God bestoweth vppon vsus, Not yt we lyke not to hauehave them: but for yt we consider not from whence they come, that we might glorify the giuer of them. And on the other side wee abuse the giftes that wee hauehave receiued, because wee bethinke not our selues how it is God that hath put them into our handes. Nay, which worse is, wee see how men do so vaunt themselues of them, that Gods glorie is darkened thereby, as though they were not beholden to God at all. And not onelyonly that, but it should seeme also that they arme themselues against him to bid him battell, for shewing of himselfe so bountifull towardes them: and as shall bee shewed in the two and thirtieth Chapter,Deut. 32.15. they play the ouerpampered Iades, which fall to kicking against their maisters. See (I say) how God is vnacknowledged of vsus in his benefites. And afterward when wee hauehave forgotten him, wee growe after a sort heathenish, and all his giftes are defiled by vsus. Sith wee see this, let vsus consider that this doctrine cannot bee too often set afore vsus: namely, that when God chooseth vsus to doe him seruice, he bindeth vsus to him the more exceedingly. And therefore his opening of his benefites vntounto vsus, and his setting of them before our eyes, is to the ende wee should knowe that he is readie to continue them still towardes vsus, if wee let him not through our vnthankfulnesse. Therefore if we be often told of the free goodnesse of our God, and it be shewed vsus how richly he hath powred out his benefites vponupon vsus: although it seeme to be a very common matter, and that we hauehave heard ynough of it before: yet let vsus assure our selues, it cannot bee spoken too much. Wee see howe Moses, who is the true patterne of all Prophets and true ministers of Gods worde, behaued himselfe in that case. And forasmuch as he stoode so much vponupon that point: let such as hauehave the charge of teaching in the Christian Church, bee sure that they can neuer be too lauish in that behalfe: & let all people also vnderstand, that the often putting of them in remembrance of Gods benefits, is not a needelesse and vnprofitable doctrine. Marke that for one point.
Furthermore Moseses intent is that the people should perceiue and hauehave it manifestly prooued, that the great increase of them came not of the common order of nature, as we see that ye world doeth multiply: but that it was a very myracle of God. And for the same cause doeth he also set downe the similitude that was behighted to their father Abraham. For God had shewed him the starres of the skie in a vision, and sayde vntounto him: thy seede shall be as the starres of the skie. Like as the number of the starres is infinite, so shall thy seede be after thee. Now then to the intent to magnifie Gods grace, and to print it the better in the peoples heartes: Moses sayeth thus vntounto them: you know what was promised to your father Abraham, how that his offspring should bee in number as the starres of the skie. Now therefore, see what a multitude is of you. For in very deede it is a wonder, considering howe small a number went downe into Egypt. When they went thither they were but one houshold, and little aboue threescore persons. But when they came out, they were not any longer sixtie, but welneere seuen hundred thousand, and it was within lesse than three hundred yeeres, that this nomber was so increased. For the foure hundred and thirtie yeeres are to bee reckened from the promise made vntounto the people. And wee see that Abraham was long time without child. In the end he had Isaac, who by all likelyhood should hauehave bene made away. There was some likelyhood that Iacob should be increased: he had twelue sonnes: but what was that in respect of such a multitude? So then, Moses ment purposely to declare vntounto the people, yt their multiplying came of ye grace of God, yea euen after an extraordinarie maner, and not after the course of nature. And yet notwithstanding, (which shall serue for an end) Moses prayeth vntounto God to increase the people still, or rather assureth the people that he will increase them more and more. Although this multitude was a great trouble to Moses: yet doeth he not grudge at it, but receiueth it as a blessing of God ioyfully, and glorifieth him for accomplishing so his promise. And therewithall he hath a care to prouide for them by good meanes, seeking nothing but that God might be serued and honoured, and that the fauour which he had begun to shewe to his people, might continue till it were come to full perfection.
Now let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to make vsus so to feele them, as we may come to him with true repentance to craue forgiuenesse of them, and he release them in such wise, as wee may seeke nothing but to giuegive ouer our selues wholly vntounto him, forsaking all the lustes of our flesh, and all the vntoward desires which plucke vsus backe to the worlde, and turne vsus away from the obeying of righteousnesse. And so let vsus all say, Almightie God heauenly father, &c.