mong the benefites that God
bestowed uppon the people of
And by the way, wee have to note here for a
speciall poynt, that when God setteth a good order among us, and appointeth men
to have the guiding of us: it is a singular president of his goodnesse and love
towardes us. True it is that the thing which is rehersed here by Moses, proceeded of the counsel of Jethro his father in law,
as he himself sheweth in the eyghteenth of Exodus[1].
And although Jethro was an heathen man: yet did God
serve 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
have looked that a man which had none acquaintance with the people of Israel,
saving that Moses had maryed a wife out of his house, should have come and
given such counsell? But so doth God apply all his creatures to the benefite of
his people, as I sayd afore.
Besides this, we have to note the lowlynesse of
Moses, in that he held not scorne of the counsell that was given him by one
that was not so excellent as he himselfe, nothing
neere. Moses might have replyed and sayd, what fellowe is this? For I am chosen of God to governe his Church, and to be the chiefe
of it. I have published his lawe in his name, I have represented his
majestie, yea and he hath given mee such a visible signe
thereof in my face, as though I were an Angell come downe from heaven, rather
than any earthly man. I have 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
have 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 divers times further the greatest and excellentest. And therein God
intendeth to try the sobernesse and mildnesse of those whome hee hath advaunced
to degree of
sovereintie. God when they forget not themselves, but are alwayes pliable, and
if a man bring them any better advice than they
themselves wist of, they receive it willingly, and yeld unto it: it is a true
tryal of their obedientnesse [unto God.] Seing then that Moses, who was chiefe
among all the auncient prophets, could finde in his heart to yeeld to the
counsell of his father in lawe Jethro, who never 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 the like glorie that Moses had? Wherefore let us understand, that although
God have bestowed his spirit most plentifully uppon us: it is not to the end
that we should hold skorne of the advice and counsell of such as are meaner
than our selves. For the meane and very knot wherewith God will have us knit and
joyned togither: is that the greate ones should stoope to the least, and all
agree in one. Moreover, as hath beene declared already, although Jethro was the
instrument to put Moses in mind of it: yet ought it to be imputed unto God, who
had a care to provide for the benefite and safetie of his people, that he might
not faile them in any thing. And to this intent is it that Moses speaketh
thereof. Now let us 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 hey were moe than
seven 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 understanding, 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 us,
that such as are advaunced to any degreee 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 service for the welfare of the commons, in asmuch as God hath
layed that burthen upon their shoulders, for the upholding of the common weale.
And it is a poynt of doctrine well woorthie to be observed. For we see how all
men are given to ambition, so as every man seekes to be esteemed and honored,
and all indevour to growe great. And why? Because wee
consider not, that Gods advauncing of us 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 overlustinesse,
that they passe for no more but to have their owne swindge, and to mount up on
high, yea even (diverse times) to breake their owne neckes.
And on the other side it behoveth us to marke well,
how Moses sayeth that he is not able to beare so great a charge: for it doth us
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 have to correct all ambition and foolish loftinesse in us
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 uppon the ground, than
to covet to growe great to overrule 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 selves that the hygher a man is
exalted, the more also is he bound both to God and to them over whom he is set,
inasmuch as there is no preheminence without burthen, yea or rather without
bondage as I sayd afore. Marke that for one poynt. But
we must also beare in minde, that wee have no abilitie at all of our selves, 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 unto us, but the same is able to make our shoulders shrinke, yea and
even to bow too. For our infirmitie is so great, that whosoever 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
uppon such weaknesse, it wilbe as a bridle to restraine us from clymbing so
high. For what followeth but utter confusion, when men will needes be
honored, and yet in the meane while not discharge their duetie, but rather make
themselves as Idols, and moreover not have any regard at all of their owne
abilitie?
Furthernore wee must marke also for a thyrd point,
that although Moses sawe the burthen to be overheavie for him: yet he did not
quite and cleane renounce his calling, to give over the office that God had
committed unto him: but fought to be helped and succored, saying, Let men be chosen etc. And this is well
worthie to be noted: for there might have bin two faultie extremities. The one
is that which wee have condemned already: that is to wit, that men have not an
eye to their owne slendernesse, but beare them selves 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 that they be able to
weelde, by reason whereof they see themselves confounded in the ende, but it is
too late first. For this foolish overweening maketh men to forget them selves, and to take too much uppon them for want of
considering their owne unabilitie: and of such fonde enterpryses can come
nothing but evill, because God punisheth them for them.
Nowe there is also an other evill extremitie, which
is, that when men see themselves 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 unto. That is a vice
whereof we must beware. But there is a meane betweene both, which is, when we
see that the cumbersomnesse therof passeth our power: then to take as much
therof as we be able to beare, measuring our selves by our owne span, and
moreover to pray unto God to make us meete to go through with the thinges that
shall be commaunded us. Those are the thinges that are shewed us here by the
example of Moses. For he did not fling away the governement of the people:
because that in so doing he should have bin a rebell against God. We see how
God delt with Jonas, for he overtooke him though he fled away. Therefore we
must not refuse to obey God under pretence of our owne feeblenesse, though the
charges or offices which he allotteth unto us be so
troublesome, that we must be faine to grone under them. What soever come of it, let us hold this rule: namely to submit our selves to
Gods calling, and to followe him whither soever he will have us. And above all
thinges let us pray unto him to supply our wantes: and in the meane time let us
not take too much upon us, but let us measure our charge by our abilitie.
Were this wel followed, wee should not see so many
outragious disorders everywhere as ther be. For what hath caused so barbarous
tyranny in the Church, as is to be seene in the Popedome? Behold, the Pope hath
usurped an universall supremacie over the whole world.
For there must needes be one head sayth he. Verily as who should say that Jesus
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[2].
But if he wist what it is to reigne over the whole world: would he not be loath
to take upon him so unpossible a charge? yes: but it
cost him nothing to call himselfe the universal head, and to spread out his
winges every way. Therefore that divelish pride of his was the cause of the
breaking and renting assunder of the order which God had set, according as S.
Paul speaketh of it in the fourth to the Ephesians[3],
where he sayth that our Lord Jesus Christ is gone up into heaven to fill all
thinges, and yet in the meane while hath not forsaken his Church. For he hath ordeyned Shepheardes (sayth he) and men meete to teach.
And he addeth that that is according to the measure of every member, that we
might al grow together, and Jesus Christ reigne over us in cheefe place.
Thus doth
And afterward his taile,
and the vermin of his clergie have followed the same: for there is none of them
all that mindeth his charge. When they angle for their benefices, 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 give themselves to all
lycentiousnesse. A man shall see, not onely Byshops, but also Archbishops and
Primates, which passe for nothing but for humting, or drinking, or playing, or
chambering: those are their ordinarie trades. And why?
for it never came in their thoughtes, that the honour
which they have usurped, shoulde bee matched with any bond of duetie. And this
hath happened, not onely in the Churchmen, but also in all estates.
If Princes nowadaies did mind the charge which they
have taken in hand: thinke you that the whole world should be so turmoyled with
warres, and that every of them 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 have a
regarde of his office and dutie, as well towardes God as towards his subjectes.
And yet notwithstanding he that hath a countrie of two
hundred leages under him, woulde faine subdewe the whole world to him. And why
is that? Because he thinketh not upon the furthen that Moses
speakes of here. As who should say, there were not a rule given to all
such as are in any preheminence or authoritie, which is uttrered and declared
of God by the mouth of Moses as of his herault: namely that they be not Idols
to sit over their people in pompe only: but that they must beare the burthen of
the people, which cannot be without an honorable kinde of bondage as is sayd
afore.
Also this extendeth even unto private persons.
There is not that man which seeketh not to get still more and more: and when he
hath three times as much revenewe as hee needeth for his housholde, yet is he
stil laying of baytes,
to joyne peece to peece. For no man bethinketh
himself, How discharfe I my selfe of that which God hath given me already?
I have goods under my hands, I have an houshold, I ought to occupy my selfe in
trayning my wife, my children, and my servantes in the feare of God: I ought to
have mine eyes alwayes open, to see that nothing be done in my house whereby
God my be offended. As touching my
goods, I ought to use them in such wise, as they may be imployed according to
Gods will. If I have aboundance, I ought to relieve such as have want and
neede. Howbeit, no man looketh to this geere, but such as have goods are as
gulfes to swallowe up all that ever they can finger: there is no other talke
with them, but how they may bring all thinges under 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 not so much for it, but
that they had liver to be sotted in the world, and to reigne in it at their
peasure. And in the meane while they be still set upon gathering, and
they consider not that in so doing they doe but plunge themselves continually
into greater cursednesse.
Wherefore let us marke well the doctrine that is
given us here by the example of Moses: which is, that first of all every of us
must consider, that when God vouchsafeth to put any goods into our handes, or
to advaunce us to any degree: hee bindeth us with the straiter bond, and we
have the harder account to make: to the ende we may learne thereby to holde our
selves within the boundes of our owne slender abilitie, when it pleaseth God to
have it so. Moreover let us also have a continuall eye to our owne infirmitie,
so as we may ackowledge that our abilitie is very small: and if it please not
God to advaunce us, let us not beare envy towardes them that are in that
daunger, and have that heavy burthen uppon 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 us be contented that our Lord let us alone sitting as it were upon the
ground, and let us not covet to climbe higher. Also therwithal let us have
compassion uppon such as beare the hard burthen, and let us pray God to give
them strength and might at their neede: for wee see that if God let them alone,
they must needs be utterly undone. And thirdly, if it please
God to put us in any office, let us be ready to obey him, at leastwise
according to our abilitie. Howbeit, let us not take too much uppon us, least
this olde sayd saw be verified uppon us, that he which grypeth too much can
hardly holde it. But let us advisedly offer our selves unto God that he may
governe us by his holy spirit, so as every of us may doe his duetie, and every
of us imploy himselfe according to his measure and abilitie, referring all our
doings to the common weale, to the ende that God may be served thereby, and our
labor may redound to the benefite of the people committed to our charge. Thus
ye see in effect what wee have 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 over you according to your tribes, even
over Thousandes, over Hundreds, and over Fifties, as wee shall see
afterward. Hereby it is shewed us, that when men are to be chosen to beare
office in the common weale, they must be chosen with discretion, and not taken
at aladventure whosoever can thrust in himselfe first: neither must they be
preferred at any mans pleasure for favor or for some fond bravery: but in such
wise as God may overrule the choyce, and such men be picked out as are knowen
to be meete to occupy the roomes that they be called unto. And specially wee must observe that which is rehearsed in the
eighteenth chapter of Exodus heretofore alledged[4]:
for there Jethro sayth that we must take such men as are stout, fearing God,
lovers of the trueth, and haters of covetousnesse. Who is he that speaketh
this? A poore heathen man, as I have sayd already: and yet God governeth his
tongue in such wise, as we cannot have a better teacher than him, when we be
about to choose men to governe a people. First of all he requireth men that are
stout, such as are not womanish, but have wherewith to go through with such a
charge, and have both good zeale, courage, and
noblemindednesse. Howbeit, forasmuch as without the feare of God all the
vertues in man doe turne to evill: behold, Jethro who never heard anie one worde of holy scripture, doth notwithstanding perceive ful
wel that it is unpossible for a man to discharge his duetie in governing a
people, unlesse he feare God. If a heathen man could speake after that manner:
what a shame is it for us nowadayes, that wee should have lesse discretion than
he? And yet a man may see with his eyes how the worlde goeth. Have men this
consideration with them when they goe about to choose officers of Justice, that
they will needes have the feare of God to be the first thing in the partie?
True it is that men wilprofesse so, and even nature compelleth us to say, that
we had neede of men that are wise, and stout, verily as graunting covertly that
there is neither wisdome nor courage, without the feare of God beare sway.
Againe, to expresse the fruites of the feare of God yet the better, Jethro
addeth, that there must be uprightnesse and trueth. As if he should say, that a
man shall never be meete to govern, unlesse he have soundnesse in him, so as
hee be not hollowharted, but walke on with a good conscience. And because that
brybes doe blinde the eyes of the wise, and make good men to swarve from
uprightnesse: he sayth that if we will have men fit to beare authoritie, they
must hate covetousnesse and despise the goods of this worlde, so as they can
finde in their hearts to forbeare them. Seing then that such a lesson is told
us by a heathen man: I pray you what a shame shall it be, that we which
professe our selves to be brought up in the lawe of God and in his Gospell, and
have our eares so much beaten with it, should still be novices in the doctrine,
or at leastwise put it so ill in practise among us? And yet for all that, if we
use it not to our profite, it is written to be kept to our great confusion, and
to make us unexcusable.
So then, let us wey wel this saying where Moses
exhorteth the people to shoose men of
understanding and wisedome, and tryed men. For if a man be
put on the office but upon hope, without good knowledge and experience had of
him: is it not a defiling of the seate of God and of Justice? In deede God
reserveth to himselfe the sovereintie over all men, as he is also worthe to
have: and yet notwithstanding he wilbe served by mortal men as by his ministers
and officers: and therefore the seate of justice is (as ye would say)
consecrated or hallowed unto him, as shall be shewed in the next lesson. Now,
there is taking of men at aladventure, and they know not what they ought to
doe, nor how to behave themselves. Well, such a one must
needs make a tryal what he can do, and when he is once set in his seate,
he wil have an eye to himselfe. yea? Shal he that
would not take a Cowheard or a Shepheard into his house upon bare hope, without
knowledge or understanding 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
judge what he is? Now then, let us be well advized, and forasmuch as God
graunteth us the grace or rather priviledge of choosing officers to governe us,
which is not common to all people: in any wise let us not abuse that gift of
God, or els we shal be amazed to see our selves bereft thereof. And soothly the
very cause why so many tyrannies are crept into the world, is that all nations
have forgone their freedome, so as there is no more election, by reason whereof
Princes do sell the offices of Justice, and 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, and so were worthy that God should
bereave them of the honor that he had done them? For is it not as good as a
wilful provoking of Gods wrath, and spyting of him, when folke having free
election, whereas they should choose men to serve God and to be as his
officers, doe in stead thereof keepe rowtings in Taverns or Alehowses, and even
as it were in skorne and mockerie of God, choose such as are most unthriftes
and furthest out of order? See ye not how it is a
perverting 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,
and such as despise him, and such as seeke nothing else but to treade his name
and Majestie under 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
us so much the more on hand to marke wel this doctrine, where it is saide that
when God giveth a people libertie to choose officers, they must not abuse it,
but must use discretion in choosing of them. Yea and forasmuch as we may often
times be deceived, it behooveth us to resort unto God, that he may give us
discretion and governe us with his holy spirite, as though he had poynted them
out with his finger whom we ought to choose. And that is the cause why I said
that elections shal never be wel ordered, except God
overrule them by his holy spirit.
Last of al Moses saith, I wil set them over you to rule you. He sheweth that God had given
him autheritie, and yet a man may see that he imparted it unto the people, and
shewed by his doings, as we have seene afore, that he chalenged not to himselfe
an inordinate power, but acknowledged that God had bound him to the common
weale. So then, Moses hath authoritie and knowes well enough that Gods wil was
to preferre him above the rest of the people, and yet doth not he abose his
right for al that, but referreth all unto the people. As if he should say, I
will but onely shewe the way how to guide, and in so doing I will take the payne to my selfe, as for the honor, I give it over unto
you. And the same mind ought to be in all good magistrates and governers of
people, that they may be able to maintaine the authoritie that is requisite:
for even to that end also hath God set them up. But howsoever the world goe,
let them not seeke their owne profite, but let them indevour to make themselves
fit ministers as nere as is possible, alwayes maintaining the chife charge that
is committed unto them.
But now let us come to that which Moses interlaceth
concerning the multitude of the 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 travell was to make the people conceive the benefites that they had
received at Gods hande and that is a lesson which we cannot be put in minde of
too often. For on the one side wee see what unthankefulnesse is in us, how we
shut our eyes at the benefites that God bestoweth uppon us, Not
that we lyke not to have them: but for that we consider not from whence they
come, that we might glorify the giver of them. And on the other side wee abuse
the giftes that wee gave received, because wee bethinke not our selves how it
is God that hath put them into our handes. Nay, which worse is, wee see how men
do so vaunt themselves of them, that Gods glorie is darkened thereby, as though
they were not beholden to God at all.
And not onely that, but it should seeme also that they arme themselves 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[5],
they play the overpampered Jades, which fall to kicking against their maisters.
See (I say) how God is unacknowledged of us in his benefites. And afterward
when wee have forgotten him, wee grow after a sort heathenish, and all his
giftes are defiled by us. Sith wee see this, let us consider that this doctrine
cannot bee too often set afore us: namely, that when God chooseth us to doe him
service, he bindeth us to him the more exceedingly. And therefore his opening
of his benefites unto us, and his setting of them before our eyes, is to the
ende wee should knowe that he is readie to continue them still towardes us, if
wee let him not through our unthankfulnesse. Therefore if we be often told of
the free goodnesse of our God, and it be shewed us how richly he hath powred
out his benefites upon us: although it seeme to be a very common matter, and
that we have heard ynough of it before: yet let us assure our selves, it cannot
bee spoken too much. Wee see howe Moses, who is the true patterne of all
Prophets and true
ministers of Gods worde, behaved himselfe in that case. And
forasmuch as he stoode so much upon that point: let such as have the charge of
teaching in the Christian Church, bee sure that they can never be too lavish in
that behalfe: and let all people also understand, that the often putting of
them in remembrance of Gods benefits is not a needelesse and unprofitable
doctrine. Marke that for one point.
Furthernore Moseses intent
is that the people should perceive and have it manifestly prooved, that the
great increase of them came not of the common order of nature, as we see that
the 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
unto 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 unto them: you know what was promised to your father
Abraham, how that his ofspring should bee in number as the starres of the
skie. Now therfore, see what a multitude
is of you. For in very deede it is a wonder, considering howe
small an number went downe into
Now let us kneele downe in the presence of our good
God with acknowledgement of our faultes, praying him to vouchsafe to make us so
to feele them, as we may come to him with true repentance to crave forgivenesse
of them, and he release them in such wise, as wee may seeke nothing but to give
over our selves wholly unto him, forsaking all the lustes of our flesh, and all
the untoward desires which plucke us backe to the worlde, and turne us away
from the obeying of righteousnesse. And so let us all say, Almightie God
heavenly father, etc.