ere Moses bringeth to their rememvrance
the things that are conteined in the xiii. Chapter of the Booke of Nombers,
howbeit that there seemeth to bee some diversitie at the first blush. For there
he declareth that such as should have espied out the land, were sent by the
expresse commaundement of God: and here he maketh no mention of it, but saieth
it was done at the request of the people. Now these two things may very well
agree: that is to wit, that the people should desire to have the enteraunce
into the land knowen before they went any further: and also that God should
allow that desire, yea or rather even prevent it, accordingly as wee knowe that
in all thnges he guided this people with a passing fatherly care, as shall bee
shewed in the next Lecture. Therefore there is no inconvenience in it, that God
to shewe the people what care he had to guide them, should appoint spies to be
sent: and that therewithall the people also on their part should require it. So
then we see still that God bare with the people, when he graunted to send men to
spie out the land. And let us marke, that it was a condemning of the people,
when the thing that should have bene to their helpe and furtherance, did plucke
them backe. And it is not reported alonely of those whome Moses speakes off, to
the intent that wee should blame them: but they bee set forth as an example and
looking glasse, for us to see our selves in, and to fare the better by it. If
God beare with us and give us meanes convenient for our infirmitie: let us
apply them to our use, let them stirre us up to obey him, and let us not in any
wise be hindred by them. This (say I) is the thing that wee have to marke.
But the chiefe point is this that Moses addeth[1],
namely, That the spies brought worde againe that the
land was good, and that the people would not beleeve it but were disobedient to
the mouth of God. It should seeme that Moses rehearseth not the storie as
it is conteined in the place before alledged. For ther it is said, that of the
twelve which were sent, there were but two that hartened the people to enter
into the land that was promised them, and that the
other ten laboured as much as they could, to discourage those which were not
verie well disposed of themselves. Seeing it is so, why doeth Moses say here,
that the spies reported it to be a good land, as though they had incouraged the
people to doe as God had commaunded them? Wee have to marke here, that Moses
hath not an eye to the greater nomber nor to the
multitude: but to the better sort of them. Although then that there was no moe
but Caleb the sonne of Jephonee and Joshua the sonne of Nun, that made good
report, and traveiled to make the people to obey God: yet are they preferred at
Gods hand. Thus ye see that God esteemeth more of the sixth part than of all
the rest. And it is a verie notable point, as wherof wee may gather verie good
and profitable doctrine. For anon Moses will adde, that the greater part of
those that were sent to spie out the land, saide that the Cities were great and
walled up to the skie. But as now he speakes but of the two that discharged
their duetie.
Wee see then, that whensoever the greater multitude
of men inclineth unto evill, we must let them alone as though they were nothing
worth. They bee not worthie to come in account, and wee must rather holde with
a handfull of men whom wee see to teache us faithfully and to give us good
counsell: I say wee must rather followe one or two such, and let a hundred, yea
a thousand others goe, than cast our selves into confusion with the greater
multitude. And if ever this were needfull: it is needfull now in our time. For
on the one side wee see how all thinges are turned upside downe in the worlde:
superstitions are so great and unmeasurable as is pitie to see. If wee should
frame our life to the common trade, what a thing were
it? For all is infected with robberie, deceite, crueltie, treason, blasphemie,
contempt of God, drunkennesse, whoredome, pride, and loosenesse. Nowe then,
whosoever fashioneth himselfe to the custome of men, must forsake God and
withdrawe himselfe from all goodnesse: he must give himselfe to all lewdnesse,
and plundge imselfe into all wickednesse. Lo to what point wee bee come. What
is to be done then? Let us learne to looke upon such as are able to guide us
aright, though they be but fewe in nomber: and let us not be caried away by the
greater multitude. For it wil not serve to shield us before God, it will not
serve to lessen or to mitigate our fault. If we say, every man did so: when I
saw such a nomber of men followe that trade, I put my selfe in companie with
them: and to my seeming the thing that was so commonly used, could not bee but
lawfull: the alledging of such fond excuses will stand us in no stead, for we
shall win nothing by them, as I saide afore. And therefore let us follow those
to whom God hath given the grace to shew us the right way. Though there be but
three or foure of them, let us esteem them no lesse than if they were an
hundred thousand. For God passeth not for the greatnesse of
the multitude, as it is said alreadie.
Againe, on the other side, as concerning Religion:
are they that sticke to the purenesse of the Gospell, moe in nomber than the
Papists, Turkes, and heathen men? No surely. Insomuch that if wee bee compared
but with the Jewes which are a cursed ofscouring, whom God hath so rooted out
as there remaine verie fewe of them: yet notwithstanding the Christians which
are willing to give themselves simply to the serving of God according to his
word, are so fewe in nomber, as the other may farre passe them. What would
become of us then, if wee shoulde followe the greater nomber? And yet wee see
howe a great sort of ignoraunt folkes doe take upon them to say, Tush, as for
them that take upon them to alter Religion, they bee but a verie small nomber,
and are they wiser than all the world beside? Thus you see how most men gase
upon themselves, and cast a stop in their owne way, to barre themselves from
comming to Gods trueth. And what is the cause thereof? Even
their blearing of their owne eyes, by gasing upon the greater multitude which
goeth to destruction.
But contrariwise, let us condemne the whole world,
as Noe was faine to doe in his time. And that condemning of his was not in
vaine: for he and his houshold were saved by it. And although they were not
above eight persons in all: yet durst they set themselves against the whole
world: and so must wee doe. Though all the whole world crie out with one voyce,
that it is not now needefull to rest upon the holy scripture,
and that the opinions of the great wise men of the world whall stand: let us
give eare to that which GOD sayeth. Albeit there were but one man that laboured
to bring us from the errours and superstitions that have full scope everywhere:
yet let that one man bee more esteemed at our handes, than a hundred thousand
others. For wee see the rule thereof that is given us here.
And although Moses was the writer of this Booke:
yet is it the holy Ghostes dooing, who used him as an instrument. Now then,
where it is saide That the spies reported it to bee a good land: wee see that the two are
set downe as it were in the roome of all the twelve, and the other tenne are
laid underfoote. For they were not worthie to bee remembred, and we knowe that
God destroyed them for their untrustinesse. Then if there bee any deceivers
that seduce the common people, so as their wicked doctrine is received, and men
like well of them, and in the meane while there are very fewe that teache us to
serve God purely: let us heare those fewe, and let us not sticke to say, These
are the teachers that instruct us rightly what wee ought to doe. Though the
nomber of their adversaries be never so great, let us not make any account of
them forasmuch as we see that God destroyeth them, and they be as it were rased
out of his booke: for beholde, this storie written by Moses is the very
register of God. Insomuch that wheras on the one side ten men had conspired to
miscarie the people, they were all rejected, and God made no
reckening nor account of them. And [on the contrarie part] whereas there
were but two that incouraged the people faithfully: those were put in nomber
for all the rest, for they were well worthy to be esteemed as ministers and
shepherdes in
And hereunto also ought that to serve which Moses
addeth, You would not (saith he) but
were disobedient. To whom? He saith not singly unto God: but unto the mouth of God. This maner of speache might seeme harsh at
the first sight: but yet it importeth good doctrine. Wee know that men are alwayes
desirous to excuse themselves when they withstand God and incounter his word:
and yet for all that they ceasse not to protest that they meane not to be
against God. Their intent then is, that men should not thinke them to doe that
which they do. But here to cut off occasion of all startingholes, the holy Ghost saith expresly, that we must yeeld to Gods mouth.
And what is ment by this mouth of his? It is his uttering of his will unto us,
when he speaketh to us by his ministers, by his Prophets, and by such as he raiseth up in his Church to governe his people. That then is
the thing that wee must take heede unto: for God will
not shewe himselfe to us in visible maner. True it is that at the same time he
gave signes and tokens, to the end it might bee knowen
that he himselfe spake by Moses: but yet in the meane while he used Moses as
his instrument, and therewithall confirmed his lawe which was published at that
time. After him came the Prophets, and them also did
God use as his mouth: but in the Gospell wee have his mouth open most of all.
So then let us marke well, that they which protest that their intent is to
serve God, and in the meane while make none account of his word, as it is
uttered and left in writing: are but hypocrites, yea even shamelesse
hypocrites, bicause the deede itselfe proveth them liars. For whereas they on
the one side say that their intent is to serve God: and God on the other side
intendeth to trie our obedience by setting his word before us: the same is a
good triall to discerne whether our saying that we be his servantes, be so in
good earnest or no. For thereby it appeareth, that they hearken not to his
word, but rather reject it, and preferre their owne opinions and fancies before
it. And so ye see a point that ye ought to marke wel.
And hereby it appeareth how much the whole world is
to be condemned now adayes. For the Papistes can well ynough say,
that their intent is to be subject unto God: yea and to what purpose else do
they take so great paines, and martyr themselves in their foolish devotions? All the Idolatries which they commit, they terme by the name of
Gods service. But yet for all that, behold, wee have the holy scripture wherein God hath uttered his will unto us,
and he will have men to be ruled thereby. This is alledged to the Papistes, to
the end they should not followe their owne lykings, but submit themselves to
the bridle in such sorte as God hath layde it uppon us, and beare his yoke
quietly. But contrariwise, they will needes serve God after their owne
imaginations, as we see by the confused mingling that is among them, [which
maketh it manifest] that they have no care at all to observe Gods
commaundements. For their saying is, mee thinkes that this is good, thus were
we taught by our fathers. Wherby we see that they doe flatly resist Gods mouth.
They will not stick afterward to say, O wee worship God. Yeamarie, but God will
have men to harken to his mouth, and we knowe what maner a one that is: namely
even the same wherewith he hath spoken by Moses and the prophets, and finally
by the Apostles by whom he hath taught us familiarly all that ever hee would
have us to doe. So then let us nowe take good heede to this doctrine, for wee
cannot disobey Gods mouth, that is to say his word, but it is a manifest
despising of him: for they be things that differ not, neither can they be separated
asunder.
Furthermore not onely the Papistes doe provoke God
by resisting his word: but also we see that even they which possesse the
Godpell, will beleve nothing but that which lyketh themselves. For what
reverence hath the holy scripture nowadayes among a
nomber of men? In deede the word Gospell
costeth them nothing: but in the meane while, if a man tell them that God sayth
not any thing which is not there: every man takes upon him to bee an
interpreter: or els hee sayth, mee thinkes this is harde, and as for that, I
cannot disgest it. And so, after as every man mislyketh of the holy scripture,
so taketh he leave to reject one thing or other, whereas notwithstanding, wee should
in all pointes have our mouthes shut when God speaketh, and our eares open to
receive whatsoever he sayth unto us. Forasmuch then as we see that the doctrine
of the Gospell is so despised throughout the worlde, and every of us shooteth
foorth his owne bolt, and wee will needes have such shiftes and devises as lyke
ourselves, so as if any thing seeme evill unto us, wee rejecte it: it may
easily be gathered by the sight thereof, what horrible condemnation is prepared
for all such as disobay the mouth of God. And therfore let us learn to temper
our selves with such modestie, and sobernes, that as soone as we have any
record of Gods trueth, wee may yeelde unto it without
gainesaying. Let that serve for one poynt.
And moreover let us extend this doctrine yet to a
further use: which is, not to be inquisitive of Gods trueth, furtherfoorth than
it is uttered in the holy scriptures. For God will not
have us to fall (as yee woulde say) to pulling out of his bowels, as they doe
which will needes bee searching out of measure, and more than they have leave
to doe. We shall see a nomber of fantasticall fellowes and giddibraind persons,
which cast forth fond and tryfling questions, and turmoyle heaven and earth,
and are never contented, but are alwayes busie and full of unquietnesse. Now,
this is a cursed and deadly disease. And therefore let us learne to hearken
unto God when he speaketh to us, and not to covet to know any more than he hath
taught us, and setteth daily before us in the holy scripture.
Let all our wisedome be to receive that which is uttered unto us by the mouth
of god. It followeth how Moses upbraided the people, that they murmured in their tentes, saying:
Beholde, because the Lord hateth us, therefore hath he brought us out of the
But is this all? No, behold here is yet a much more
cursed blasphemie, in that the people spyteth GOD, repyning at his bringing of
them out of
Wherefore let us marke, that this text ought to
serve us as a looking glasse, wherein to behold the frowardnesse that reigneth
throughout the world. And when we have done amisse, let us learne to absteine
from wilfulnesse. For else in the ende we shall fall into the bottomlesse pit
of blaspheming God, and if we continue in that stubbornes and unwillingnes to
acknowledge our own vices, in the end we shal fal to resisting God furiously,
as it befell to these wretches of whome Moses speaketh here. For when men wil
needes maintaine themselves after that sorte in their wicked quarels against
God, they fall not onely into disobedience, but also into sturdinesse, yea even
into most shameful and beastly sturdinesse, as we see here. It was too grosse a
fault already, when the people had said, how shall we goe, or what can we do,
seeing the townes are so strong and the people so
giantlyke? It was too much already to resist God after that fashion. But
behold, here is yet a more excessive unthankefulnesse. For in stead of
bethinking themselves of Gods grace, in delivering them from the thaldome of
Now then seeing that this delivering of them out of
the land of Egypt, was a singular warrant of Gods goodnesse, love, and mercie
towardes them: must it not needes be that they were stark mad when they twited
God with tis bringing of them out of Egypt, charging him that he did it of
hatred towardes them? Were it possible that men should ofershoote themselves so
farre, if they were not become starke devils? No: but as I sayd afore, this
doctrine is written of the Jewes that were in the time of Moses, to the intent
that we should profite in the feare of God by their example, and beare in minde
that they which will needes stand to wilfully in their vices, shall in the end
fall to flat spiting of God, and blaspheme his name, turne good into evill,
deface his mercie as much as they can, mingle heaven and earth together, and
make a hellishe confusion of all thinges. Wherefore let us stand in awe, and walke on in humilitie and warinesse, glorifying
God. Againe, when we have committed God any fault, let us be afrayd, yea and
even mourne for it, and not pretend ant matter or quarell against God, but
rather flee to his onely mercie for refuge, being utterly ashamed and cast
downe in our selves. And so ye see what we have to marke uppon this test, where
it is sayd that the Jewes murmured in their tents, saying that Gods bringing of
themn out of the
Now furthermore it behoveth us to marke, that the
cause of their rayling, was for that they knewe not Gods power, notwithstanding
that it was apparant to them. For although they had felt it enough, and more
than enough to have confirmed then withal: yet nevertheles, as soon as they
heard speaking of the talnesse of their enemies, of their walled cities, and of
their strong holdes: by and by their hearts failed them and they were utterly
dismaid. And why? Surely God had given them proofe of
his mightie power, to the intent they should have trusted to him as I have sayd
heretofore. But what for that? They shut their eyes at
all those thinges, and therewithal fell to grudging assoone as they heard of
any distresse. And even so doe we. For when God
calleth us, or commaundeth us to goe: wee will see aforehand whether there be
any lettes or no. How shall I goe, say wee? for there
is this let and that let: and as for me, I have no strength at all. And in the
meane season we consider not that God is strong enough for us, and that it is
his power which maketh us to walke on, and to overcome all that ever the devill
trumpeth in our way. Now then, wee can never yeeld God his due honor, to trust
in him, to put our selves into his hand, and to hope that he will helpe us and
give us the upper hand of all thinges that may turne us out of the right way:
except we have an eye to the benefits we have received before. And so we see
that Moses rehearseth not here a single storie, that we might the better know
what God hath willed us to doe: but rather that he setteth before our eyes what
we be, together with the vices that are but too common among among us, to the
end we should learne to put our trust in Gods strength. What is to be done
then? We see our owne frailetie, howbeit not so much as were requisite: but
yet, that which we se ought to make us hang downe our heads. Neverthelesse,
when we knowe once that there is not power in us to follow Gods will: let us
step to the remedie, let us not be out of hart for it, neither let us doe as
they doe which thinke themselves quit because they have not wherwith to stead
the turne, saying, oh syr, I am of flesh and bloud, I am a man. And what is
that to say, but that thou art in sin, and uncleane? But manie men say so, to the intent to washe
their handes of it. They may well say, as for me, I have not so great strength:
true it is that i ought to doe it, but I am not able. Yea marie,
but is there not a God that can do it for us? yes: and therefore when we once
knowe our owne weaknesse, let us learne to seeke the remedie, foraasmuch as god
hath promised us the spirit of strength, that being grounded thereupon, wee may
not doubt but that wee shall overcome all our enemies, and all the assaultes
that can be made uppon us. Furthermore let us also consider the power of our
enemies, and the greatnesse of temptations. For wee have not to doe with fleshe
and bloud, they that fight against us are not mortall and transitorie men, but
they be all the powers of the ayre, and the prince of
the worlde practiseth all that he can to discomfit us. Now therefore, when we
once knowe the force of Satan, and the meanes that he hath to breake us, and to
undoo us: let us not faile to take courage, and to bee of invincible
constancie. And why? for we
know that our God hath promised us the upper hand of al that ever Satan shal
practise against us. And therefore it is he that we must trust unto. Thus we
see generally how we ought to put this doctrine in ure.
Now have we to goe through with the rest of the
similitude which I glaunced at here before: which is, that we must consider,
that seeing Gpd doth call us nowadayes, not to the possessing of the lande of
Chanaan, nor to be lodged here in this world for a fewe dayes, but to come to
the heavenly lyfe, and to the immortall inheritance: it becommeth us to take
courage, and to acquaint our selves with this doctrine. And seeing that God
hath told us, that his reaching of his hand once unto us is not in vaine[3],
and that he will goe through with his worke: wee on our part must determine
fully to goe through with our course, and not to shrinke in the middes of the
way. Thus ye see, first of all that we be more to blame than the Jewes of olde
time, if wee hearken not to Gods mouth, considering that his intent is not,
only to give us an earthly dwelling place to lodge in, but to call us right
foorth to the kingdome of heaven, and to the immortall glorie[4],
whereof wee bee made partakers aforehand by hope. And besides this, wee see
after what sorte our Lord hath called us. For he hath not given us such Spyes
as were given to the people of olde time, he hath not given us a doosen persons
to report unto us what maner a land it is: but hee hath sent us his onely sonne,
who is a faithfull witnesse of the invisible heritage[5],
yea and hath given us good hansel thereof in his rysing againe[6].
Wee have the twelve Apostles which were chosen according to the nomber of the
tribes of Israell, and they were as good as twelve trumpetters to make gods
voyce heard throughout the whole world. And besides them, there hath bin a
great cloude of witnesses, as the Apostle termeth them in the twelfth to the
Hebrewes[7],
whereby he meaneth that if we were not over dull, and worse than unthankeful
and churlish: it might well suffice us to have such an infinite multitude of
witnesses [to avow and warrant] our faith. Now then let us learne, that if we
fight under Jesus Christ[8],
who hath told us that sin is overcome by his death and passion, and the bondes
of death are broken to the intent to set us free[9]:
it becommeth us now to looke up to heaven, and to march on boldly through the
world, forasmuch as he being risen againe, sheweth us that the possession of righteousnesse
and lyfe is assured unto us, because the power of his spirit is uttered therein[10].
Seeing we have such as confirmation to warrant us the kingdome of heaven that
is promised unto us: should we be cowardly? what
excuse wil there be if we play the dastards and nice cockneyes? But to the end
we may obey our God and not provoke his mouth: let us fal to strengthening of
our selves in him. For what caused this wretched people to turne away so from
his calling? Even their considering of their enemies force according to their
owne nature, and their forgetting of God and his power in the meane while. Let
us learne then to make such account of the strength of our God, as that wee may
by the power of his spirite gette the upper hand in all incounters that hee
bringeth us unto: for hee will not have us to be idle in this present lyfe. Hee
coulde well enough set us in quiet at the first instant, so as wee shoulde not
be troubled any maner a way, nor the worlde make warre against us, nor we be
tempted at all by our owne fleshe, and that Satan whould bee far of from us.
God I say could well maintaine us in ease at the first instant: but he
intendeth to trye our patience: for he will have us to be men of warre.
Wherefore let us on our side fight, yea, let us fight lustily: and if our
enemies bee too strong for us, (as wee finde that they be in deed) let us flee
for refuge to the helpe that our Lorde hath promised us, and wee shall overcome
all lets if wee fight in the strength of God. But yet let us marke that wee must
fight unto death, and not dye once onely: but have death present dayly.
For what else is a Christen mans lyfe, than an
indevoring to renounce the worlde and all his owne affections? And therefore
looke how many good thoughtes wee have, so manie are the deathes of our owne
froward nature: so as it is not possible for us to serve God one day, but we
must dy a hundred, yea and a thousand times: I saye wee must dye by beating
downe the sinfulnesse of our owne nature: for wee bee full of vices. So then
let us marke well, that God is so farre of from making account of Liverhearted
servants, that delight in ease, commoditie and pleasure: that hee will not
onely have us to fight, but also to be readye to dye, and to put the doctrine
in ure which I come now to touch: that is to say, to bee chaunged and renued
everye minute of an houre.
Moreover let us note also, that lyke as our Lord
Jesus Christ was buryed after hee had bin crucified and suffered the reproch of
his death: so must we be buryed too. For it is not enough for us to dye one day
and no more, as some doe, (which have good braydes, so as ye would thinke them
ready to forsake themselves utterly, and there appeareth great willingnes in them
to renounce the world: but suddenly they will needes fall to resting there, and
they can no skill of entering into the grave:) But we must holde out in it, so
as when wee have once learned to dye with Christ, and to crucifie our olde man
as S. Paul termeth it to the Romans[11]:
we must also be ready to goe into the grave[12],
that is to say, all that ever is in us as in respect of the world and of our
owne fleshe must be utterly abolished, and wee our selves become nothing. To be
shorte, wee must desire nothing but to have our lyfe hidden with Christ, (as
sayth
Now let us kneele downe in the presence of our good
God with acknowledgement of our faultes, praying him to make us feele them
better than we have done, so as we may repent us rightly of them, and being
ashamed in our selves resorte unto him, assuring our selves that (as he hath
promised to receive all wretched sinners that come unto him upon trust of his
grace by meanes of the death and passion of our Lorde Jesus Christ) wee shall
be accepted of him and and his wrath pacified towardes us, though wee have
provoked him never so much. And let us pray him, not onely that wee may obteyne
forgiveness of our sinnes past: but also to guide us henceforth by his holy
spirite, and to drawe us from all the vanities of the worlde, so as he fashion
us according to his owne righteousnesse, and make us feele the fruite of the
victorie and triumph that is prepared for us in heaven. That it may please him
to graunt this grace, not only to us but also to people and nations of the
earth. etc.