On Wednesday the xxvii. of March. 1555. The third Sermon vppon the first Chapter.

AMong the benefites that God bestowed vppon the people of Israel after his deliuering of them from the thraldome of [ 60] Egypt, one is that he did al∣wayes lay hold on them to go∣uerne them. For without that, what would be∣come 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 onely bin contented to rid them out of the horrible thraldome wherein they had bin held, but also had established such a gouern∣ment 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, Page  13 See how greatly ye be beholden to your God: For he hath euery 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 pro∣uoke vs continually to serue him the better: and when we see that he hath not fayled vs 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 vn∣to [ 10] him, what loue he beareth towardes vs, and what a care he hath of our weldoing, when he procureth it after such maner.

And by the way, wee haue to note here for a speciall poynt, that when God setteth a good or∣der among vs, and appointeth men to haue the guiding of vs: it is a singular president of his goodnesse and loue towardes vs. True it is that the thing which is rehersed here by Moses, pro∣ceeded of the counsel of Iethro his father in law, [ 20] as he himselfe sheweth in the eyghteenth of Exodus.* 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 haue 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 haue come and giuen such counsell? But so doth God apply all his creatures to the bene∣fite [ 30] of his people, as I sayd afore.

Besides this, we haue to note the lowlynesse of Moses, in that he held not scorne of the coun∣sell that was giuen him by one that was not so excellent as he himselfe, nothing neere. Moses might haue 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 haue pub∣lished his lawe in his name, I haue represented his maiestie, yea and he hath gi••• mee such [ 40] a visible signe thereof in my face, as though I were an Angell come downe from heauen, ra∣ther than any earthly man. I haue 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 haue cast foorth such wordes: but he submitted him∣selfe to reason. Why so? for he knew that God dealeth his gratious giftes as it pleaseth him, in∣somuch [ 50] that the little ones may diuers times further the greatest and excellentest. And there∣in God intēdeth to try the sobernesse and mild∣nesse 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 them∣selues wist of, they receiue it willingly, and yeld vnto it: it is a true tryal of their obedientnesse [vnto God.] Seing then y^t Moses, who was chiefe [ 60] 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 y^e like glo∣rie that Moses had? Wherefore let vs vnderstād, that although God haue bestowed his spirit most plentifully vppon vs: 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 y^e meane and very knot wherewith God will haue vs 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, al∣though Iethro was the instrumēt to put Moses in mind of it: yet ought it to be imputed vnto God, who had a care to prouide for the benefite and safetie of his people, y^t he might not faile them in any thing. And to this intent is it that Moses speaketh thereof. Now let vs 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 in∣creased: 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 lon∣ger able to beare the charge of the people: there∣in he sheweth vs, 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 com∣mons, in asmuch as God hath layed that bur∣then vpon 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 euery man seekes to be esteemed and honored, & all indeuour to growe great. And why? Because wee consider not, that Gods aduauncing of vs is to the intent we shoulde represent his person in this worlde. And surely that cannot be without incumbe∣rance. The more honorable therefore that any charge or office is, the more paynful and cum∣bersome 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 haue 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 vs to marke well, how Moses sayeth that he is not able to beare so great a charge: for it doth vs 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 con∣sideration which we ought to haue to correct all ambition and foolish loftinesse in vs with all, is that we must examine well our owne abilitie, and then shal we finde that it were more for our be∣hoofe to creepe belowe vppon the ground, than to couet to growe great to ouerrule our neygh∣bors. 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 Page  14 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 haue no abi∣litie 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 vnto vs, but the same is able to make our shoulders shrinke, yea and euen to [ 10] bow too. For our infirmitie is so great, that who∣soeuer sifteth himselfe throughly without hypo∣crisie 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 bri∣dle to restraine vs 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 [ 20] haue any regard at all of their owne abilitie?

Furthermore wee must marke also for a thyrd point, that although Moses sawe the bur∣then to be ouerheauie for him: yet he did not quite and cleane renounce his calling, to giue ouer the office that God had committed vnto him: but sought to be helped and succored, say∣ing, Let men be chosen &c. And this is well wor∣thie to be noted: for there might haue bin two faultie extremities. The one is that which wee [ 30] haue condemned already: that is to wit, that men haue not an eye to their owne slender∣nesse, 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 confoun∣ded 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 [ 40] 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 there∣upon, 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 [ 50] that God calleth them vnto. 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 vnto God to make vs meete to go through with the thinges that shall be com∣maunded vs. Those are the thinges that are shewed vs here by the example of Moses. For he [ 60] did not fling away the gouernement of the people: because that in so doing he should haue bin a rebell against God. We see how God delt with Ionas, for he ouertooke him though he fled a∣way. Therefore we must not refuse to obey God vnder pretence of our owne feeblenesse, though the charges or offices which he allotteth vnto vs be so troublesome, that we must be faine to grone vnder them. Whatsoeuer come of it, let vs hold this rule: namely to submit our selues to Gods calling, and to followe him whither soe∣uer he will haue vs. And aboue all thinges let vs pray vnto him to supply our wantes: and in the meane time let vs not take too much vpon vs, but let vs 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 tyran∣ny in the Church, as is to be seene in the Pope∣dome? Behold, the Pope hath vsurped an vni∣uersall supremacie ouer the whole world. For there must needes be one head sayth he. Verily as who should say that Iesus Christ were dis∣charged, 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.* But if he wist what it is to reigne ouer the whole world: would he not be loath to take vpon him so vn∣possible a charge? yes: but it cost him nothing to call himselfe the vniuersal head, and to spread out his winges euery way. Therefore that diue∣lish 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,* 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 euery member, that we might al grow together, and Iesus Christ reigne ouer vs in cheefe place.

Thus doth Saint Paul distribute the offices in such wise, as euery man must haue his por∣tion of them, because there is not any one man y^t 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 haue 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 a∣mong them but what a benefice is worth: and anon after, pomp and credite must be matched therewithall: and so they giue themselues to all lycentiousnesse. A man shall see, not onely By∣shops, but also Archbishops and Primates, which passe for nothing but for hunting, or drinking, or playing, or chambering: those are their ordi∣narie trades. And why? for it neuer came in their thoughtes, that the honour which they haue vsurped, shoulde bee matched with any bond of duetie. And this hath happened, not onely in the Churchmen, but also in all e∣states.

If Princes nowadaies did mind y^e charge which they haue taken in hand▪ thinke you y^t the whole world should be so turmoyled w^t warres, & y^t eue∣ry Page  15 of thē would be catching and snatching to in∣large his territories? No: for there is not any one which hath but a countrie of one leage to rule, which findeth not himselfe throughly incumbe∣red, if he haue a regarde of his office and dutie, as well towardes God as towards his subiectes. And yet notwithstanding he that hath a coun∣trie of two hundred leages vnder him, woulde faine subdewe the whole world to him. And why is that? Because he thinketh not vpon the bur∣then [ 10] 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 y^e mouth of Mo∣ses as of his herault: namely y^t they be not Idols to sit ouer their people in pompe only: but y^t they must beare the burthen of the people, which cannot be without an honorable kinde of bon∣dage as is sayd afore.

Also this extendeth euen vnto priuate per∣sons. [ 20] 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 haue goods vn∣der my hands, I haue an houshold, I ought to occupy my selfe in trayning my wife, my chil∣dren, and my seruantes in the feare of God: I [ 30] ought to haue 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 haue a∣boundance, I ought to relieue such as haue want and neede. Howbeit, no man looketh to this geere, but such as haue goods are as gulfes to swallowe vp all that euer they can finger: there is no other talke with them, but how they may [ 40] bring all thinges vnder 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 vpon gathe∣ring, and they consider not that in so doing they doe but plunge themselues continually into greater cursednesse. [ 50]

Wherefore let vs marke well the doctrine that is giuen vs here by the example of Moses: which is, that first of all euery of vs must con∣sider, that when God vouchsafeth to put any goods into our handes, or to aduaunce vs to any degree: hee bindeth vs with the straiter bond, and we haue 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 haue it so. More∣ouer [ 60] let vs also haue 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 vs, let vs not beare enuy towardes them that are in that daunger, and haue 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 vs be contented that our Lord let vs alone sitting as it were vpon the ground, and let vs not couet to climbe higher. Also therewithal let vs haue com∣passion vppon such as beare the hard burthen, & let vs pray God to giue 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 vs in any of∣fice, let vs be ready to obey him, at leastwise according to our abilitie. Howbeit, let vs not take too much vppon vs, least this olde sayd saw be verified vppon vs, that he which grypeth too much can hardly holde it. But let vs aduisedly offer our selues vnto God, that he may gouerne vs by his holy spirit, so as euery of vs may doe his duetie, and euery of vs imploy himselfe ac∣cording 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 com∣mitted to our charge. Thus ye see in effect what wee haue to marke.

Now must wee also marke this saying of Mo∣ses, 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. Here∣by it is shewed vs, that when men are to be cho∣sen 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 vnto. And specially wee must obserue that which is rehearsed in the eighteenth chapter of Exo∣dus heretofore alledged:* for there Iethro sayth that we must take such men as are stout, fearing God, louers of the trueth, and haters of coue∣tousnesse. Who is he y^t speaketh this? A poore heathen man, as I haue sayd already: & yet God gouerneth his tongue in such wise, as we can∣not haue 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 haue wherewith to go through with such a charge, and haue both good zeale, courage, and noblemindednesse. Howbeit, forasmuch as without the feare of God all y^e ver∣tues in man doe turne to euill: behold, Iethro who neuer heard anie one worde of holy scrip∣ture, doth notwithstanding perceiue ful wel y^t 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 vs nowadayes, that wee should haue lesse discretion than he? And yet a man may see with his eyes how the worlde go∣eth. Haue men this consideration w^t them when they goe about to choose officers of Iustice, that they will needes haue the feare of God to be the first thing in y^e partie? True it is that men wil pro∣fesse Page  16 so, & euen nature compelleth vs to say, y^t we had neede of men that are wise, and stout, verily as graunting couertly that there is neither wis∣dome nor courage, without y^e 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 haue soundnesse in him, so as hee be not hollowharted, but walke on with a good cō∣science. [ 10] 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 haue men fit to beare authoritie, they must hate coue∣tousnesse 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 vs by a hea∣then 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, & haue [ 20] our eares so much beaten with it, should still be nouices in the doctrine, or at leastwise put it so ill in practise among vs? 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 vs vnexcusable.

So then, let vs wey wel this saying where Mo∣ses exhorteth the people to choose men of vnder∣standing and wisedome, and tryed men. For if a man be put in office but vpon hope, without good knowledge and experience had of him: is it not [ 30] 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 haue: 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 vnto him, as shall be shewed in the next lesson. Now, there is taking of men at al∣aduenture, and they know not what they ought to doe, nor how to behaue themselues. Well, [ 40] such a one must needs make a tryal what he can do, & when he is once set in his seate, he wil haue an eye to himselfe. yea? Shal he y^t would not take a Cowheard or a Shepheard into his house vpon 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 vs be well aduized, & foras∣much as God graunteth vs the grace or rather [ 50] priuiledge of choosing officers to gouerne vs, which is not common to all people: in any wise let vs not abuse that gift of God, or els we shal be amazed to see our selues bereft thereof. And soothly y^e very cause why so many tyrannies are crept into the world, is that all nations haue for∣gone their freedome, so as there is no more ele∣ction by reason whereof Princes do sell the of∣fices of Iustice, & thinges are so out of order as is horrible to see. And whereof commeth that, but [ 60] that when the people had the election in their hands, they abused it, & so were worthy that God should bereaue them of the honor y^t 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 Ale∣howses, and euen as it were in skorne & mocke∣rie of God, choose such as are most vnthriftes & furthest out of order? See ye not how it is a per∣uerting 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 vnder 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 vs so much y^e more on hand to marke wel this doctrine, where it is saide that when God giueth a people liber∣tie 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 vs to resort vnto God, y^t he may giue vs discretion & gouerne vs with his holy spirite, as though he had poynted them out with his fin∣ger whom w• ought to choose. And y^t is the cause why I said y^t 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 y^t God had giuen him authoritie, & yet a man may see y^• he imparted it vnto y^e peo∣ple, & shewed by his doings, as we haue seene a∣fore, y^t he chalenged not to himselfe an inordi∣nate power, but acknowledged y^t 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 y^e people, & yet doth not he abuse his right for al that, but re∣ferreth all vnto 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 giue it ouer vnto you. And the same mind ought to be in all good magistrates and go∣uerners of people, y^t they may be able to main∣taine the authoritie that is requisite: for euen to that end also hath God set them vp. But howsoe∣uer 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 main∣taining y^e chiefe charge y^t is committed vnto thē.

But now let vs come to that which Moses in∣terlaceth concerning the multitude of y^e 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, ac∣cording 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 y^t 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 vs, how we shut our-eyes at the benefites that God bestoweth vppon vs, Not y^t we lyke not to haue them: but for y^t we consider not from whence they come, that we might glorify the giuer of them. And on the o∣ther side wee abuse the giftes that wee haue receiued, because wee bethinke not our Page  17 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 glo∣rie 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 them∣selues against him to bid him battell, for shewing of himselfe so bountifull towardes them: and as shall bee shewed in the two and thirtieth Chap∣ter,* they play the ouerpampered Iades, which [ 10] fall to kicking against their maisters. See (I say) how God is vnacknowledged of vs in his bene∣fites. And afterward when wee haue forgotten him, wee growe after a sort heathenish, and all his giftes are defiled by vs. Sith wee see this, let vs consider that this doctrine cannot bee too of∣ten set afore vs: namely, that when God choo∣seth vs to doe him seruice, he bindeth vs to him the more exceedingly. And therefore his ope∣ning of his benefites vnto vs, and his setting of [ 20] them before our eyes, is to the ende wee should knowe that he is readie to continue them still towardes vs, if wee let him not through our vn∣thankfulnesse. Therefore if we be often told of the free goodnesse of our God, and it be shewed vs how richly he hath powred out his benefites vpon vs: although it seeme to be a very common matter, and that we haue heard ynough of it be∣fore: yet let vs assure our selues, it cannot bee spoken too much. Wee see howe Moses, who is [ 30] the true patterne of all Prophets and true mini∣sters of Gods worde, behaued himselfe in that case. And forasmuch as he stoode so much vp∣on that point: let such as haue 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 put∣ting of them in remembrance of Gods benefits, is not a needelesse and vnprofitable doctrine. Marke that for one point. [ 40]

Furthermore Moseses intent is that the people should perceiue and haue it manifestly prooued, that the great increase of them came not of the common order of nature, as we see that y^e 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 vnto him: thy seede shall be as the starres of the [ 50] skie. Like as the number of the starres is infi∣nite, 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: Mo∣ses sayeth thus vnto 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, conside∣ring howe small a number went downe into E∣gypt. When they went thither they were but one houshold, and little aboue threescore per∣sons. But when they came out, they were not any longer sixtie, but welneere seuen hundred thousand, and it was within lesse than three hun∣dred yeeres, that this nomber was so increased. For the foure hundred and thirtie yeeres are to bee reckened from the promise made vnto the people. And wee see that Abraham was long time without child. In the end he had Isaac, who by all likelyhood should haue 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 vnto the peo∣ple, y^t their multiplying came of y^e grace of God, yea euen after an extraordinarie maner, and not after the course of nature. And yet notwithstan∣ding, (which shall serue for an end) Moses pray∣eth vnto God to increase the people still, or ra∣ther 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 no∣thing but that God might be serued and honou∣red, and that the fauour which he had begun to shewe to his people, might continue till it were come to full perfection.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to vouchsafe to make vs 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 giue ouer our selues wholly vnto him, forsaking all the lustes of our flesh, and all the vntoward desires which plucke vs backe to the worlde, and turne vs away from the obey∣ing of righteousnesse. And so let vs all say, Al∣mightie God heauenly father, &c.