AFter that God has declared that he wil gouern his church by meanes of his word preached by men: he addeth that the same is done at ye request of the people themselves. As who shoulde say, that they which will not obey the doctrine of the law, are dubble guiltie. For they despise the maiestie of God: and that is too outragious a rebellion. And besides that, they be also thanklesse, in that God vseth them after their owne desire. For how was the Lawe published? Did not God give signes of his presence as though he had come down from heaven,Exod. 20.18.19. and spoken visiblie to the Iewes? But they perceiuing that Gods glorie amased them and made them at their wittes ende, desired to have some Prophet

to speake to them, and to bring his messages to them: which thing was graunted unto them. Nowe if they cannot like of the condition that they themselves required: what excuse is there for them? Wee see then what the meaning of Moses was, in saying that GOD woulde raise up Prophetes from time to time among the Iewes, yea even according to their owne request, as who should say that nothing coulde be better for them. Sith it is so, it was for them to holde them to that order. For if they coulde not abide the thing that was graunted them at their owne request; what a thing were that? Should they not shewe themselves vtterly vntractable and vnruly?

Moreouer it behoueth us to wey yet better the circumstances that are set downe heere, namely according to all that thou desiredst at Horeb. God thinkes it not ynough to say that it came of the Iewes themselves to desire a Prophet: but he does also show that he condescended in al points to their desire. For the Gentler that God shows himself towards us, and the more he fashioneth himself to our nature: the more are wee bounde unto him: and if wee drawe not nigh unto him, surely we be dubble to blame. We heare how S. Paul says;Gal. 4.12. Brethre, be ye as I am; for I desire not but to be as you are. If a ma speake after yt maner, shal he not be heard?

If God the shal appeare in his glorie, and shal say: That hauing pitie of us, he will for our sake stoope downe & debase himself; and we hereupon remaine hard-harted, & can at no hand bow our selues to obey him: must it not needs follow, that we are vtterly void of all sense, and yt the diuell has so blinded us, that there is no more natural understanding in us? Yes: For it must needes be a horrour to us, not to followe our God when he shows us such example. Who are we that our GOD shoulde as it were transforme himself (as wee see hee makes himself both a father and a mother, and a nource towards us,) and that wee on our side shoulde holde

skorne to bowe any whit unto him? Thus you see what we have to marke vppon this saying, where Moses telleth us that God gaue his people all that they had desired of him.

But therewithall we must also remember the fearefulnesse of the people. It is saide, Let us not heare the voyce of our God any more, nor see this great fire any more, Exod. 20.20 for feare least we die. I have tolde you already howe it was Gods will to authorise his Lawe by doing the myracles that were seen at mount Horeb. And it was meete that the Lawe shoulde be ratified after that fashion, to the intent men might knowe that Moses deuised it not of his owne heade, nor added any thing to it of his owne: but that God was the author therof. When the trumpettes sounded in the aire, when the skie was on a fire, when the greate thunders were hearde, and when the

order of nature was chaunged: the Iewes ought well to have vnderstoode, that God showed himself to be their gouernour, and that the Law came of him, and that he auowed it to be his. you see then that that was as a seale to make the Law of God to be of authoritie. But there was yet another reason; which was that God meant to make the Iewes perceiue that the Law could do them no good, but onely make them at their wits ends, I meane the Lawe so farre foorth as it shows us the rule to live well. For whereas God commandeth us to do the things that hee alloweth; indeed it is the way of life and welfare. But what are wee? Wee have a

frowarde nature: and in steede of obeying and of behauing our selues as becommeth us;Deut. 27.26. wee cease not to offende God. Nowe hee pronounceth his curse upon all such as transgresse his commaundements. All of us therefore are condemned by the Law, and there is no remedie but God must be our judge. And therefore it was meete that all the tokens which God gaue at ye setting forth of his Lawe, should be terrible, and that the people should be made afraide with them.Rom. 8.15. Hebr. 7.25. And in the same respect does S. Paul say that we receiue not the spirite of fearefulnesse in the Gospel; & after the same maner also is it spoken of in the Epistle to the Hebrewes.

Also heere is a thirde reason alledged by Moses, which is, that God ment to show howe it was good for the maintenance of the Church, that men shoulde be the bringers of the doctrine of saluation. For surely, God knowing that the best way to gouerne us, was by sending us Prophets and teachers to speake unto us in his name: would that the people also shoulde knowe the profite thereof. True it is, that whensoeuer God speaks wee ought to bowe downe our neckes and yeelde him such reuerence, as none of us refuse to obey him, though hee speake to us by the mouthes of mortall men. Yet notwithstanding, his meaning is not that his worde should but only have such maiestie among us as to make

us afraide: but that it should be sweete and amiable to us, and that wee shoulde receiue it with a free heart, and take pleasure in it, and knowe that to rest vppon it is our soueraigne welfare. So then, Gods intent was to make men desirous to be taught by the Prophets and preachers whom he woulde sende unto them. And that is the thing which Moses toucheth in this present place.

Now then, we must vnderstand first of al, that our Lorde will not come downe from heaven visiblie to speake unto us: for that were not for our benefite. In deede many men are of that minde that they would faine have God to sende them his Angels: and they thinke it a matter of no great authoritie that a man which is but a fraile creature and but an earthen pot, shoulde goe up into the pulpet: but yet does God know it to be for our behoofe. And therefore wee must vnderstand, that forasmuch as the Iewes found by experience that it was a dreadfull thing to them to heare God speake: it behoued God to alter that manner of declaring himself, and to send Moses unto them.

Therewithall let us marke also that Gods authorising of the Lawe was not for the Iewes onely; but to the ende that wee also at this day shoulde receiue the same with all humblenesse, and understand that whosoeuer despiseth it, aduaunceth himself against the maiestie of the liuing God, and makes warre against him. That is the thing which wee have to remember where mention is made of the terriblenesse of Gods voyce, and of the fire that filled the aire. And thereuppon let us marke (as has beene treated of alreadie), that God promised a Prophet, not onely to the Iewes, but also to us; and that it is a continuall order in his Church. So then, will wee be reckened for the children of God? Let us suffer

our selues to be gouerned by his word. Yea, and let us not hold skorne to heare men that speake to us in his name. But although they be from among us and of our owne companie, so as wee might alledge that we owe them no such duetie as in respect of their persons: yet notwithstading seeing they be set in Gods steed, and by his will; let that suffice us. And if we intend to honour God, and to have him to reigne ouer us: it behoueth us to show it in this case, by yeelding such obedience to his worde, as those whom he sends to us be heard of us. And hereof wee see what is saide by the Prophet Esay.Esa. 5 . . For like

as Moses had foretold yt God would raise up a Prophet: so yt Prophet Esay says that at the comming of our Lorde Jesus Christ, and in the time of his reigne God would put his worde into his mouth, & into the mouth of his seed, and of his childres children. This thing then ceased not when ye Gospel was published throw ye world: but rather it was newly confirmed, as I have also showed before. For who was this Prophet, but our Lord Jesus Christ? True it is that in that saying are comprehended all the Prophetes from Moses to Zacharie and his fellowes. But yet did GOD restore all the prophesies in our Lorde Jesus Christ, which had beene as it were broken off for a time.

For the Iewes had beene berefte of that benefite a long time together, and GOD had not appeared to them any more as hee had beene woont to doe before. And the reason was, to the ende they shoulde with the earnester desire looke for the Messias that had beene promised them, and understand that hee shoulde bring them the full perfection of all wisedome. Our Lorde Jesus therefore is nowe come to performe all Prophesies, and to make such a restitution as men might perceiue that God had then laide foorth the treasure most bountifully: which he had spoke of afore by Moses. And this was not done alonely for our Lord Jesus Christ himself as S. Paul shows in the fourth to the Ephesians,Eph. .8 1. where he

says that Jesus Christ being gone up into heaven, has provided for the state of his Church to the end that it might be mainteined by the foresaide meane, ordeining some to be Apostles, some Prophets, some shepherds, and some teachers. To be short, it is the will of Jesus Christ, to execute his office by the mouthes of those whom he ordeineth to be ministers among his faithful. And herein is accomplished the forealledged text of Esay, that the seede of Jesus Christ and his childrens children shall have the worde in their mouth at this day. God says not, I will sende you my worde from heaven, or, I will cause it to be preached unto you by mine Angels: What says he then? I wil put my

word into thy mouth In deede our Lord Jesus is set there in highest degree: but yet there follows; and into the mouth of thy seede, and of thy childrens children. Then let us conclude, that even to the worlds ende, if we wilbe members of our Lorde Jesus Christ, and (to be short) if we wilbe taken for Christians: wee must hearken to the worde which God putteth into mens mouthes, whensoeuer it is preached unto us.

And in that respect is it saide, that the man which will notheare the Prophet, shall die without release. Here God thinkes it not ynough to have exhorted the Iewes to receiue his woorde with meeke and lowly mindes: but also threateneth them, because things are neuer so well ordered among men, but that there is some incountering and rebelling. Our Lord therefore is faine to vse heere some rigor. Which thing he does, saying: Looke to your selues, for my sending of Prophetes unto you is to your benefite, and it were as much ease for mee to make my voice ring from heaven: but I know what is meetest for you, and you yourselues have found by experience that it is most for your behoofe. Therefore see that

ye heare my woorde, and receiue it meekely, and submit your selues to mee with all mieldnesse. And hereunto also does S. Iames leade us, 〈◊〉 . .21.1 saying that if wee wilbee edified by Gods word, we must be meeke. And as the earth that shal receiue seede to yeeld fruite, must first be well tilled: even so the true preparation that God requires of us, is to humble ourselues: for our Lorde Jesus began at the same ende. however forasmuchas there are some so blockish, that they cannot be moued by gentlenesse: therfore is this threatening added, in which our Lorde declareth that if wee despise his worde when it is brought us so by men, such a fault shall not scape vnpunished: for I will require a

reckoning thereof, says hee, As if he should say, Indeede it may well be that such contempt shall be let alone, and not once thought upon in the worlde: but yet shall I continue still to warrant my worde, and you must come to account before mee though you be scaped the handes of men. And this is to be well marked. For when our Lorde will have men to obey him, hee says not singly, hee that will not obey my worde; but he that will not heare the Prophetes whom I sende. For wee see many nowadayes which protest that they be readie to submit themselves to God; but yet in the meane while they cannot finde in their heartes to yeelde him obedience in respect of his

Lawe, or in respect of the holy scripture, or also in respect of the order of the Church. you shall see a sort of skoffers which will needes be taken for good Catholikes, but as for sermons, they let them alone, and they thinke them to be superfluous. And if they chaunce to come to any, it is but in a ceremonie, and for fashions sake, as men terme it: so as if it were not for shame of men, they woulde neuer come at the Church. Ye shal neuer heare that they be desirous to be taught: And what Christianitie is that? Contrariwise we heare howe it is saide heere, that God will have us to hearken to him. As howe? They can say wellynough that they be willing

to obey. But he addeth whosoeuer hears not the Prophets whom I sende. I have showed already that seeing God has set this order in his Church: it ought to be helde as vnuiolable. Therfore whosoeuer hee be that makes none account of Sermons, ne resorteth to them; does show him self to be a rebell against God. Who sayes so? even he himself. We neede not go to reasoning thereupon. For our Lorde telleth us that all such as will not quietly submit themselves to the order which hee has appointed, are rebelles against him. you see then that the thing which we have to marke here in the first place, is that we must not seeke starting holes to deceiue God withall; for if wee desire that he

should reigne ouer us, the men that have the charge and office to speake to us in his name, must be receiued, & all of us both great and small must frame themselves thereafter.

Moreouer let us proceed to ye coparison which ye Apostle makes in the Epistle to ye Hebrewes. For he shows (as trueth is) that Moses and his fellow Prophets were but seruaunts.Hebr. 3.5.6. & 10.28.29. The master himself is come: and that is the onely sonne of GOD, who has superioritie ouer the whole Church, and he speakes by his Gospel: which if a man despise he is not to be borne withal. He that transgressed the Lawe of Moses, was stoned to death as we have seen before. But nowe our Lorde Jesus speaks more liuely in the Gospell: and shall men make no account of hearing him? Let us marke then that all such as striue nowadayes against the doctrine of our Lorde Jesus Christ, offend much more

greeuously, and shalbe punished more rigorously, because they spite God openly, as though they protested in effect, that they passed not to prouoke him to battell, and to deface his maiestie vtterly. Therefore let us beare in minde,Gal. 3.19. that as oft as the Gospell is preached unto us, it is all one as if the sonne of God speake to us himself: and therefore that hee ought much rather to be hearde than Moses. True it is that the Lawe is of God likewise, and it was giuen by the verie spirite of our Lorde Jesus Christ. But as nowe we stand upon the meanes that God has vsed in the Lawe and the Gospell. For the more that our Lord has vttered his glorie, the more ought wee

to be prouoked to submit our selues unto him: and that is done in the Gospell. therefore let us conclude, that as nowe we must have a greater regard to harken to the things that are brought us and set forth unto us in the name of our God, than our forefathers had in the time of the law. And that is the thing which our Lorde Jesus ment by this saying, that John Baptist excelled al the prophets,Matt. 11.11. so as there was neuer any man that had so excellent an office as he had, and yet that the least of them which preach the Gospell nowadayes, excelleth John Baptist. Jesus Christ speaks not there of the holinesse of mens persons: but magnifieth the doctrine of saluation which is

preached to us at this day, insomuch that John Baptist was preferred before all the Prophetes, as in respect that he brought the tydings that the Redeemer was come.

But wee proceede yet further; for wee shewe that our Lorde Jesus has performed his mediatorship in reconcyling us to God his father; 2. Cor. 5.19. & Heb. 9.27 1. John. 1.7. & 2.1. that his death and passion are the euerlasting sacrifice by which perfect righteousnesse is purchased to us; that all our sinnes are washed away by his bloude;Rom. 5.19. Eph. 1.5. that he continueth still our aduocate and spokesman at this day, to procure us fauour in Gods sight: that his obedience is imputed to us for righteousnesse: and that God adopteth us in him to make us heires of his kingdom. All these things then are at this day declared unto us largely in the Gospell. And seeing that God is so gracious to us in preferring

us before all the kings and Patriarks that liued under the olde testament: Wo worth us if we cannot fare the better by such a prerogatiue. Seeing that the kings (I say) which were desirous to have hearde the things which wee heare,Luke. 10.24 and to have seen the things which wee see, obtained not their desire; and nowe GOD hauing giuen us more than them, can winne nothing at our hands by so doing but skorne and despite: what will our rewarde be? Hee may well vpbraide us as hee did the Iewes in olde time,Esa. 5.4. saying: My people what have I done to you? My vyneyard, I have planted thee, I have husbanded thee, and I have taken great paines about thee: and thou bringest foorth bitter

grapes that are able to choke their master. If GOD blamed the vnthankfulnesse of his people after that fashion in olde time: howe much more may hee blame us in these dayes? Are not wee worthie to receiue a hundred folde more damnation than they? Yes certainely. So then let us marke well, that if God coulde not beare the despising of his Lawe: he will much lesse nowe suffer the skorning of his Gospell, or that men shoulde make none account of the order which hee has set for them to resort to sermons, there to be taught by the mouthes of those that are in that degree and office. For as I have declared, it is not ynough for us to say, Gods worde is worthie to be

hearde: but wee must also shewe the same by proofe. Whensoeuer our Lorde speaks, although it be by the meane of creatures: yet let us receiue him quietly and obey him.

Let us note further, that where as it is saide hee will require an account of it: the meaning thereof is: that wee shall have gained nothing by scaping the handes of men. For why? God will maintaine his owne honour. And this is notable in many respectes. For oftentimes you shall see, that they which shoulde holde the sterne to make Gods worde to be receiued with reuerence, have no regarde of it at all. The Princes, Magistrates, and judges of this worlde, doe punish things which they knowe to be to their owne domage: such offences are straitely looked to. And why? For if they shoulde goe vnpunished, great disorder woulde insue thereof. This respect were not amisse, so they did not set the cart before the horse.

For if God be offended, they let that slippe. And why? Because they thinke there growes no inconuenience of it. And in verie deede it is growen to a comon by word to say, Who is hee that accuseth mee? Whome have I wronged? The partie that shall have spited God openly, and therefore deserueth to be rooted out of the worlde, shall but wring his mouth or rather his groyne, and steppe forth with a shamelesse foreheade to aske who accuseth him. The verie Angels of heaven, yea and all other creatures crie out against him; and yet hee has not offended. And why so? Because no bodie is against him heere among men: for it may chaunce that no man will stande in Gods defence. Euerie man will

wellynough pleade for themselves: but they be not so zealous as to set themselves against such as offende God. And yet in the meane whyle the judges are asleepe, and let all such manner of vngodly dealings slip. Yea there are some which are worse than Iewes and Sarasins, shewing no token of Christianitie, but openly despising both Sermons and vse of Sacramentes. Othersome are not contented with such contempt, but they doe also make warre against God, and play the venemous beasts in spewing out their vilenesse to make all religion to be set light by. These things are to be seen: and yet men winke at them. Therfore does God tell us that hee will call them to account for it. Verie wel (says hee): let men be

as negligent as they will: yet wil not I forget these things, whatsoeuer come of it.

Heereby wee be warned to receiue Gods worde when it is set forth unto us, and to inure our selues to the hearing thereof, not for feare of men onely, but to eschew the wrath of the heavenly judge, seeing hee is minded to defende the authoritie of his worde. Were this well marked, men woulde be better disposed to suffer themselves to be taught by Gods worde than they be. Men woulde make more speede when they heare the bel tol, than they doe. But what? We can scarce finde in our heartes to goe three steppes to a Sermon. And why? For feare least wee shoulde afterwarde be censured. If I go continually to sermons, men will point at me with their fingers, and I shallbe called afterwarde

into the Consistorie for it: and in the end I shalbe cesured. After yt maner do these Sarasins speake that dwell among us here, who have neither faith nor Christianitie in them more than dogs. Their comming hither commonly is but to scrape the ground with their pantoples in mockage of God. But it were better for them to breake their neckes, than to come to vnhalowe Gods temple after that sort. Others come with gay Ceremonies and outwarde shewes: and in the meane while have no affection at all. But let us bethinke us howe it is saide here, that our Lord wil not let men alone so: for although no ma maintain his glorie, but presume malapertly to despise him: yet shall not their so doing boote them.

For why? He telleth us that he will doe his office, & not bury things in forgetfulnes. Then if men winke at the despising of Gods worde: God himself must in the end shewe, that he setteth such store by it, that hee will be auenged of them for it. Thus you see what we have to mark, in Gods vttering of such threatnings against all the despisers of his Law.

Besides this, it is his minde also to provide yt wee be not deceiued nor abused under pretence of this honourable title of Prophet. For as it becommeth us to obey God by being taught by such men as he has set in the office of teachers: so on the other side it is not for any man to take that charge vppon him, thereby to deceiue the plaine and ignorant people. God then has provided here for both twain. First he shows how there is no cause why the people should grudge seeing there was no want of teaching: and therfore that they which turne away after Witches, Soothsayers, and Inchanters, are leawd and vnthankfull. For why? God commeth to us, and requires no more but to teach us

familiarly. Therefore when men step aside after that maner to superstitions, and cannot be contented with Gods trueth which is the perfection of all wisedome: must it not needes be that they are possessed of Satan, and worse than starke madde or out of their wits? Yes truely. And therefore seeing our Lord protesteth that he has so provided for his Church, as men may well holde themselves to that which he has done: Let euerie man be readie to heare and receiue the doctrine which he setteth forth.

Nowe he commeth to those that are appointed to be teachers. Let no man (says he) Presume to speake in my name. For I must put my worde in the mouth of the Prophetes. Esa. 59.2 . Hee says expresly, I will put my word in their mouthes: and therunto answereth the text of Esay which I cyted afore. by which it is showed us that God raiseth not Prophets up to lay the bridle in their necks, and to give them full libertie to preach what they list: but hee raiseth them up to be as his instrumentes to deliver the things faithfully which they have heard of him. you see then with what condition God has raised up prophets in all ages, namely yt he put his word

in their mouthes. And whereas we preach nowadayes; it is not for that Christ has giuen up his office. For he is alwayes a teacher, 〈◊〉 17.5. Eph. 5.23. he is the heade of the Church, yea & the only head, not to be as an ydoll, but to rule us with his doctrine. Therfore we must not presume to alledge any thing which we receiue not of the only sonne of God. therefore let us marke well, that as it was Gods will heere to subdue folk to humble themselves, so as they should not refuse to be taught by his worde when it is preached: so on the otherside he has provided that such as have commission to speake, must not bring their owne dotages and dreames, nor

deuise any newe doctrine, but onely first learne of their master, and afterwarde deliver the same faithfully to others, without adding any thing at all of their owne. For whatsoeuer men inuent of their owne heades, is vtter corruption: there needs no more Leauen to sower the whole lump of paste. 1. Cor. 5.6. And if a man take heade neuer so little, he shall vtterly peruert Gods truth, and turne it into vntruth. And this serueth also to put al men in mind upon what condition they should heare the Prophetes. For here are two extremities, as in deede wee neuer keepe any meane, vnlesse our Lorde drawe us to it by force. If wee keepe it not, wee become heathenish, and his worde is skorned of those to whom

hee sends us: which contempt wee see in the most part of the worlde. Howe deale wee when wee come to framing of our selues? We vse a kinde of fond and beastly deuotion, without putting any difference betweene good and evil, and God will none of that. Indeede hee will have our faith matched with humilitie, but not that we should be starke blockes without discretion. For cleane contrariwise hee willeth us to trie mens spirites. 1. John 4.1. Then must wee have skill to examine things whether they be true or no, when men speake to us in the name of God. The way therefore which wee must holde, is that when Gods name is alledged, wee must be touched with reuerence to hearken earnestly to the things that

are spoken, and howsoeuer the world go, wee must be prepared to receiue them. And when wee have this modestie of yeelding our selues teachable by the things that are set forth in the name of God: Wee must also pray him to give us his holy spirite, that wee be able to discerne aright and not be beguiled, nor imbrewed with lyes under false pretence of his name, but that although Satan transforme himself into an Angell of light, 2. Cor. 1 .14. yet he may not so blind our eyes, but that wee may perceiue what is good. That is the way which wee must holde. And it is the thing whereto God intendeth to leade us, saying that although he will have us to hearken to the Prophets,

and addeth this threat that the despising of them shall not abide vnpunished: yet notwithstanding hee meaneth not therefore to bereaue us of all discretion, and to stop our eyes that we should not knowe what to followe. No: but he wil have us to examine mens doctrine, & to ift the Prophetes whether they teach aright or no. We must not be so doltish as to admit al that ever is tolde us without exception: but (as I saide,) when men speake to us in the name of God, we must serch whether it be truth or falsehood. And now must we lay forth the things particularly which are conteined here.

First of all let us marke, that God meant not

faithfully or no; wee must compare the things that are cleane contrarie. We knowe that the true touchstone by which to try the goodnesse of any doctrine, is the referring of all things unto faith,Rom. 12.6. (as Saint Paul says thereof,) and to the gloryfying of God, that men be taught to put their whole trust in the grace of our Lorde Jesus Christ, to mislyke of themselves and to be ashamed of their own doings, & to frame themselves to a true amendment. Thus is it a true tryall of good doctrine, when wee see ye preacher indeuour that God may be purely honored and serued, and that the prayse of all power, wisedome, and righteousnesse be yeelded unto him. That doctrine is alwayes good, and that is an

infallible rule. When men are condemned in themselves; when they be showed that there is nothing but corruption in their nature, and that they be accursed of God; when they be so beaten downe as they wote not what to doe, but onely to craue forgiuenesse lyke wretched sinners: that is a sure doctrine. For faith leadeth us thereunto, and compasseth it as a certeine rule. Againe, when sinnes are condemned by Gods lawe, and men are showed what true repentance is, to wit, a mislyking of their sinnes & a desiring to be gouerned by Gods spirit, and to be altogether chaunged: that is a sure doctrine. Moreouer, when men are tolde that they must flee to God for refuge, and call vppon him onely, and not be vnthankfull

to him for his helping and succoring of them: the doctrine also is of the holy scripture, and men cannot faile in embracing of it. If it be sayd that the very vse of the Sacraments is to leade us to our Lord Jesus Christ, and to assure us the better of the benefites which he brings us that we may be partakers of them and that God also putteth us in possession of the: that also is a trueth which ought not to be reuoked nor doubted of. And hereof there is no disputing to be made: for men knowe that in those pointes is nothing but good doctrine. On the contrarie part, a man may judge that a doctrine is false, when it darkeneth or diminisheth the glorie

of God. If the thing that belongeth to God be plucked away from him to be bestowed upon creatures: it is a practise of Satans to turne us out of the right way. Againe, if one doe puffe up men with pride and ouerweening; and make them believe that they be able folke, & so rock them asleepe in their sinnes: or if he teach them to serue God with pelting toyes, and to forget his Lawe, and in the meane while to give mens inuentions their ful scope: or if the Sacraments be vsed but as light or fond pastimes: a man may easily see that such doctrine is leawd and cursed, and that it was forged in Satans shop.

Furthermore, whereas nowadayes men are inquiring whereon to stay in ye middest of these troubles and diuersities of opinions that are in the world: it is no very hard thing to doe, so they be attentiue and discreete in discerning after the maner that our Lord has showed us. For all the whole doctrine of poperie tedeth to none other end, but to aduaunce men, and to puffe them up in such wise with their owne deserts, as they may be halfe at defiance with God, as though they could accuse him. Againe, it sends men too and fro. In stead of putting their trust in the onely freegoodnesse of God, and in stead of imbracing our Lorde Jesus Christ: men are taught other infinite meanes to save themselves. Moreouer,

in steed of hauing the only Lawe of God for their onely rule in all things, and for their onely holynesse and perfection: men have set out their owne trifling traditions. Thus may ye easily judge of these things. And what is to be sayd of their Sacraments? It is euident that they be meere witcheries in the Popedome, so as Jesus Christ is driuen a great way off by them. and men make idols of the visible signes & liuelesse creatures, and Satan has so imbrued the wretched world with his illusions, that men are become starke beastes. Now then, if a man intend to make trial of a good doctrine; he shal find the things which I spake of afore, to be sure & infallible markes thereof. But

in this text our Lord meant onely to tel us that he will discouer the false prophet, at leastwise one way or other, of which hee setteth downe one kinde here.

I have told you alreadie that there are diuers other meanes to discerne the true doctrine from the false: but none of those come in question here. Our Lorde has tolde us, No, no, you shall not be beguiled so long as ye indeuour to follow the trueth that proceedeth from me. If a deceiuer have any countenance among you; I will make his leawdnes to be layd open: I will give you some such token thereof, as ye may always keepe your selues vndefiled, so ye have the mind and zeale to sticke to my pure worde. Thus much concerning this text, which importeth a kinde of promise, as if our Lord should tell his people that he would discouer the hypocrisie of deceiuers, and not suffer them to

reigne ever, but that in the end they shall in some respect or other come to confusion. Now we see the principall drift of Moseses wordes.

But here a question might be moued. For heretofore in the thirteenth Chapter,Deut. 13.2. it was said that if a Prophet tolde a thing to come, and the same came to passe in deede yet was he not to be beleeued, because God would suffer such things to try his people withall. And here it is sayd that a false Prophet shall be knowen and judged by the not falling out of the things which he prophesieth. Now here seemeth to be some contrarietie. But the solution is easie, in marking that though a false prophet be knowen by his lying: yet it follows not that he should be take and deemed a true Prophet because it falleth out that he speaks some trueth. Truely if he spake the trueth

at all times and in all cases, then were he a true Prophet. But hee may well say the trueth in some respect, (which may be done for some just punishment from God, as is declared in this same text:) and yet he shall be but a deceiuer neuerthelesse. As how? Put the case that folke seeke to be soothed in their vices, and are loth to be waked and quickened up as they should be, and had rather to be borne with: (for such has the fashion of ye world ever bin:) Well, God seeing such leawdnesse, suffereth deceiuers to plaster them, and to beare the folke in hand (which are so desirous to sleepe in their wilfulnesse) that their faultes are nothing. Here ye see how those men

are beguiled, because of the desire which they had before. And God addeth the same thing moreouer, namely that those false Prophetes and deceiuers shall have wherewith to confirme their doctrine, that they which were imbrued wt lyes before, may become more wilful. For they will thinke then, yt there is no more daunger in beleeuing them. And what is the cause hereof? even Gods just vengeance. Forasmuch as men shut their eyes at the light, & wil needs dwel in darknesse: God giueth Satan the bridle. By meanes of which it commeth to passe, yt false prophets doe sometimes speake ye trueth; as is to be seen even at this day. For what a number are there to be found, which seek after witchcraft to abolish ye authoritie of

Gods word? Ye shall see on ye one side a sorte of curious heads, & on ye other side another sorte yt have no feare of God: & yet ye mark which they all shoote at, is to put away Gods word, yt they might not be ruled by it. And in ye meane while they wil needs have some Wizard to tel them of their good for tunes: & our Lord suffereth the to be drawen by such meanes into al ye deceites of Satan, notwithstanding yt some trueth be mingled therewtall. Now the, though a false Prophet speake ye truth, yet is not that a warrat that his doctrine is true: our Lord will not have men to credit him a whit ye more for yt: for we

see for what cause he putteth the trueth oftetimes into the mouthes of deceiuers. And so, notwithstanding the things that are set downe here, yet does it abide true still, yt when our Lord is minded to have pitie vppon his people, and not to suffer them to be abused by false doctrine: he giueth them some token by which to find the deceiuer: and whereas earst he was in estimation, and might have amazed the wretched world: God bewrayeth his leawdnesse, & so he is found to be a lyer. Thus wee see now the whole meaning of Moses, concerning the things that are conteyned in this text.

These things were performed among the people of olde time, and the examples thereof which we see, ought to shewe us the vse of them and what fruit we should gather of this warning which Moses giueth. When the Prophets meant to proue that they were sent of God: they would say, I am no prophet if this come not to passe. See how Ieremie submitteth himself to the Law, saying: 〈◊〉 . 28.9. I tell ye, ye shall be led captiue to Babylon, and thinke not your selues to be discharged by yt which has hapned unto you already: (for the citie had bin taken once before, and therefore they thought themselves discharged by being become tributaries after that fashion to the king of Babylon: and so they thought

themselves escaped:) No, no, ye must indure yet more. This chastisement, which has not amended you at al, seemeth ouer hard and too sharp a rod unto you. But forasmuch as god has called you, and you continue still vnamended: he is feine to deale now more roughly with you: the temple must be beaten downe, the citie must be razed, you your selues must be no more a people, there must be no more sacrifice, all things must be so cleane taken away, as ye may seeme to be vtterly perished. To this extremitie must you come, because ye have abused Gods patience even unto this houre. And if it come not so to passe, take me no more for a Prophet, but let me be stoned to death,

for I am well worthie of it. But I am well assured of that which I have foretold you, for God himself has told it me. We see how the Prophets submitted themselves to the Lawe, & also did set themselves against the false-prophets, as we see by the example of Ieremie when Ananias came and sayd, No, the vessels of the Temple shall be brought again from Babylon, and the kingdom of Dauid shal be set up againe in our time, and we shall florish more tha ever we did: and thereupon did breake the chain of Ieremie, who walked about the streetes as it were with a with about his necke. For it behoued him to represet the captiuitie, because men were so blind in their sinnes, that

they tooke all Gods threatnings to be but a iest, and thereupon did make even a mocke of them. And therefore it behoued the Prophet to goe about the citie after that fashion with a with about his neck, as who should say, even thus shall you be miserably haled into captiuitie, you make a goodly shewe, nowe you triumph, ye thinke it a goodly thing to besot your selues in your pleasures and delightes; but this yoke that I weare, serueth to shewe that you your selues shalbe put under the yoke of subiectio. Behold, Ananias breaks me this yoke asunder, saying: no, we shall live still at libertie, and be delivered from that bondage. It is a wonder. Yea, but how did these wretched and wicked folkes afterward

behaue themselves? How did God ratify the thing that Ananias had spoken? I wishe it might be so, (sayd Ieremie:) but yet must I goe further and tell him his condemnation, seeing the Lord has commaunded mee so to doe. So then, we see that Ieremie ratifyed the thing which hee had vttered in the name of God, and that maner of dealing was common among all the Prophets. therefore let us marke that our Lordes intent here was to declare that he wil not suffer us to be beguiled, so wee be willing to receiue his worde, and to be taught thereby, and be diligent in discerning betweene trueth and falshood. Although there be neuer so many false Prophets, and that Satan striue continually to turne us away from

goodnes: yet shall we ever have some discretion, that is to say, God wil give us some token by which to keepe ourselues from being deceiued. It is a promise that can neuer faile us. And therefore let us holde us thereto, and secke to obey our God. His reaching out of his hand is enough for us: and though there be neuer so many meanes to deceiue us; yet will he not suffer them to preuaile, according to that that is promised here. therefore let us looke to our selues. Whereas we have no Prophets nowadayes to foretell us things to come, or yt have reuelations aforehad of warre, pestilence, and famine: it is because we have greater perfection of doctrine, that the people had in old time. We

therefore must hold our selues contented with the Gospell, for it is ye fulnes of light. But yet therewithall let us also have an eye to the things which are written, and let us examine the doctrines that are preached unto us: and if we finde them to be drawen out of the Lawe, the Prophetes, and the Gospel: let us be assured of them that they are certein. And if we vse that touchstone continually to try things by: surely God wil preserue us fro all Satans falshoods. Thus ye see what we have to remember vppon that text.

Now it is sayd expresly that such a Prophet shal dye the death. And that is a cause also why our Lord sayth, that he wil give the sayd marke. For it were foule treacherie to judge & condemne a Prophet without knowing why or therefore. If a guiltlesse person should be condemned under colour of some evil deed not vttered: it were too great wrong & vniustice to be done to a mortall man. But if a bringer of Gods word be condemned, even as though he had done amisse in his office, without being found faultie: that toucheth not the creature only, neither is the wrong done to a mortal man alone: but it is an outrage done unto God also, & that is high treason to his

person. Ye see then that the cause why Moses says here, that God will discouer the false Prophets, is to the end they should be judged, and also to warne folk that they should not couet to be foaded with vaine hope, as I have tolde you that ye maner of the world is cotinualy to doe. The prophets had hard hold from time to time with the most part of ye Iewes, because they brought nothing but threatnings. These Prophets (quoth ye Iewes) doe trouble us, & are too importunate upon us, they speak of nothing but of Gods wrath & cursings: & should they not as well tell us of gladsome and pleasant things? Those are the things which the world requires. Yea but in so dooing we

prouoke Gods wrath. We would have him to be our friend: & wee on our side are enemies to him. If we came to God wt true repentace & sought him as our father: wee should have no tydings but of peace & prosperitie to delight in. But what? We suffer not God to be fauorable to us, nor to show his love towards us. For we make war against him as I said afor . Therefore let us learn yt god wil turn ye sayings of ye false Prophets to the contrarie, so as when they promise folke welfare and peace, mischief shall insue, by which they shall be found to have vsed vaine flatterie. Wherfore let us not desire to be rocked asleepe with mens deceitfull speeches. For

what shall it boote us to be acquit by them yt have no power at all: when we shall be condemned before God? And let us not tary till God to our cost doe bewray ye leawdnesse of the false Prophets, & so we be caught in some calamitie. But let us preuent Gods wrath as soon as we see our sins, & let us be touched with them. And if there be any yt flatter us, let us not give eare to them to be seduced to our confusion.

Now our Lord setteth downe here two sortes of false Prophets. The one is of the that speake falsely in his name: and the other, is of them that speake in the name of straunge Gods. Then is it not enough for a Prophet to shroud himself under ye name of the liuing God: but he must also execute his office faithfully. Neither is it enough for him to be put in commission by God, except he execute it with a pure and vpright consciece. For we see yt the deceiuers have sometimes obiected thus against Gods seruats: what? Am not I a Prophet as well as thou? Yes verily, thou art in office: but see how thou dischargest thy self of it. Let us marke then, yt all the

matter lyeth not in speaking in Gods name: and yt does experience well shewe us. For the Pope at this day will speake in Gods name; and yet we shall finde nothing but starke abhominations in his doctrine: there is nothing there but a gulfe of hell to swallowe up mens soules into destruction. And therefore let us marke well, that when a Prophet speakes in Gods name, we must examin whether it be truly or no. For if Gods name be abused, ye expressing thereof is dubble wickednesse. And yt is ye cause why Moses declareth here, first that if a Prophet bring us word in ye name of ye liuing god, we must consider whether the word be committed unto him or no. That is one point which

wee have to marke here. And because the wretched worlde has bin beguiled under false pretence of Gods name: let us learne to make narrower search, and not suffer our selues to be seduced at alaue ture, and so to be led by the noses lykebrute beasts. True it is that Gods name ought to have such reuerence among us, yt we should all huble our selues to hearke to ye things yt are set foorth or spoke of him. But yet must we hold ye meane, as was declared yesterday; which is, yt wee must not receiue all things indifferently yt are spoken; but yt our faith must be the tryer of them. For our Lorde has not left us his holy Scripture for naught. It is ye true

touchstone by which we must try all doctrines, yt we may judge of them aright.

The second sort of false Prophets which Moses has set downe heere, is of those which speake in the name of Idols; which abuse crept in at length even among the Iewes. For after that things were once growen out of kinde; All tooke upon them to be Soothsayers and Prophets: but that was altogether in the name of idols, according to the cities in which they dwelt. Wheresoeuer there was a Temple: there was a Iewe that said, we have the foreknowledge of things to come, even by byrth: and yet in the meane while they solde their Prophesies, as these deciuers doe which trot up and down the world, and say they can tell folkes their fortunes. And it was a common practise of all the Iewes, as

appeareth even by the prophane histories, when they were once become idolaters. Surely it is a great vnshamefastnesse of them, to make such boast of the gift of Prophesie. And why so? They have that gift because they be the linage of Abraham, because they be circumcised, because they be Gods owne people and heritage, and because they have the Lawe, and looke for their promised redeemer: and yet for all this, they give ouer themselves to such abhominatios, that they will needes borrowe the meanes of idolaters. And we see in maner the lyke altogether nowadayes in the Popedome: For the Priestes and Monkes boast themselves to have the office of praying for ye whole Church: and yet in ye mean while they will sing a Masse of our

Lady, and a Masse of such a Saint & such a Saint: and so idols are intermingled with the maiestie of the liuing God. For although ye Saints as in respect of the selues, be no idols: yet doe they make them so, which doe so abuse their names. And therefore let us learne to keepe our selues from both these sorts of falshoodes, by hearing no man speake but in the name of God. For wee know there is nothing but vanitie in mans minde, and that we shall be deceiued if we give our selues to any mortall creature: and therefore onely God is to be heard. Againe, when Gods name is pretended, let us try whether it be in trueth or no: we have his word, we

cannot lye: and hee will give us the understanding thereof, if we be lowly and meeke. And if we submit our selues wholy unto him; it is certeine that he will neuer suffer us to be deceiued. Well may we be tepted, as we have seen in the thirteenth Chapter, yt God wil try us whether we love him or no. But if there be such an vpright minde to be found in us yt we wil seeke to serue him purely, & to obey him: surely hee will deliver us fro all deceit. Thus ye see in effect what we have to remember upon this text.

Now in the end it is sayd, that when a false prophet is found out by tryall, then it shall appeare that he spake vppon presumption, and therefore be not afraid of him. Here are two sayings which import two good and profitable warninges. The one is, yt he which aduanceth himself beyond measure, speaks proudly. For is there a more diuelishe pride, than for a mortal man to thrust forth him self as if he were an instrument of Gods spirit, as though he were an Angel fro heaven, whe in very deed he is but a lyer, and has nothing but winde in him? If I take upon me another man name, & say, such a one has giuen me commission: is it not too leawd a falshood?

The partie to whom I have done ye wrong may come and say, Ah thou lyar, how durst thou abuse my name? Such dealing (I say) would be counted great iniurie. Then if a mortal man auaunce himself in the name of God, (as for example, if I step up into ye pulpit & require audiece in ye name of God, & yet notwtstanding doe fal to seducing of ye people:) yt is a pride which passeth al others, as I said afore. For it is not simple lying, it is not single deceit, it is not a simple falsifying of this or yt: but a turning of Gods trueth into vntruth, & a wrapping of God in our falshoods, & an vnhallowing of his holy & sacred name. Therfore

let us mark wel, how it is not for naught yt Moses sayth yt the false Prophets shall be condemned, yea even because of their proud & presuptuous dealing, and for their vntollerable rashnes. And hereby as many as have ye charge to beare abroad Gods word are warned to walke warely & circumspectly, & to take heed yt in their preaching of ye word, they intermingle nothing of their owne: but yt they have a speciall care, yt all their sayinges be referred to the true & pure expounding of yt which is written, & that they doe nothing else but apply Gods word to ye vse of the people: As for exaple, I stand not here to make newe Lawes, nor to forge new articles of faith. What

then? Our Lord has vttered his whole will unto us in the holy scripture,Deut. 12.32 & it is not lawful to ad any thing there to. What am I to do the? wherfore do we preach yea & that continually day by day? To the ende y the scripture should be well understood, that it should be applyed to our vse, & that men might know how to benefit theselues therby; as how to imbrace Gods promises, how to order their lyfe aright, & how to live quietly every man after his owne calling. The shewing of these things is to minister force to ye holy scripture yt wee may vnderstand it and fare the better by it, and be edifyed therewith. Such (say I) as have ye charge of

preaching Gods word, ought to have a special regard of these things.

however forasmuch as no creature no not even ye Angels of heaven, are able to execute so high & noble a comission: we must pray God to guide & gouern us, bearing in minde therewithall (as S. Paul sayth) yt no man could say yt Jesus is ye Lord, 1. Cor. 12.3. (yt is to say, no man can give glory to ye sonne of God,) but by the holy Ghost: & to be short, yt he which is aduanced highest to teach others, ought to abace himself lowest, for feare least any thing may scape him which hee has not receiued of God, so as he may safely protest yt he has not amed at any other end, than the worshipping & seruing of God, even according to ye doctrine

which hee has delivered heretofore in his holy scripture. Againe the people are to be exhorted to take heede yt Gods glory be not defaced. For ye Papistes think it an humilitie allowable before God, & a very good & comme dable deuotion, to be so brutish as to receiue all yt ever is put unto the. O say they, we must submit our selues to our mother holy Church, yea but in so doing they be guiltie of ye defacing of God himself & of ye bereauing & robbing of him of his authoritie. For why? The Pope & his cleargie are so full of stinking pride & statelynesse, that they make Lawes & subdue mens consciences to the at their pleasure. Ye see the yt that is an

vsurping of tyrannie ouer Gods people. They excommunicate all good doctrine, to set forth their owne corruptions, & so they defile the pure simplicitie of Gods worde. Well, they be suffered in these things, yea & mainteined & defended in their malitiousnesse. And in the meane while God is halfe shaken off, & no account is made of him: for men doe ouermaister him. For as for all them that hearken to false prophets after that fashion, doe they not set up their diuelish pride to the intent to thrust downe God thereby?

Let us mark well then, yt whereas Moses speaks here of ye pride or ouerheaddinesse of ye deceiuers: it is not onely to make them to be mislyked, punished, and cut off from among ye people: but also to warne us that if a man presume to mingle any of his inuentions with Gods word or goe about to alter any part of the order yt he has set: wee must be no fauorers of such rashnesse. For in so dooing wee diminishe Gods honor, and become guiltie of the vtter defacing of him as much as in us lyeth. And therefore all of us in general, as well the preacher as the hearer, are warned to consider what the plaine reuerence is which God requires at our hand. It

consisteth not in ceremonies, nor in vaine bablinges as men say: but in this, that he onely doe speake and all mens mouthes be kept shut. Not yt there should be no Shepheardes, to preach the doctrine unto us: but that all should be fetched from him, and he be held as chiefe Maister. The way then to beare down all pride and rashnesse, is that the holy scripture have his full force, so as men vnderstand that that is the standard under which we must gather our selues, and that God will be obeyed by mens submitting of themselves therunto. For without that, there will be nothing but pride and ouerstatelynesse among us. And so ye see that the deuotion of the Papistes is diuelish, because they have left

God to submit themselves to creatures, and suffer theselues to be led lyke beastes without any discretion.

And in the same respect is it sayd in the end, Thou shalt not be afraid of such a Prophet. He says not, thou shalt not feare such a prophet: but word for worde it is, thou shalt not be afraid of such a Prophet. For here God meant to arme his faithfull ones with constancie, that they might not be put out of countenance by any faire disguisement: but that when they are once instructed in the faith, they should defy all such as vaunt the selues and come to make gay shewes under the name of God, as I have tolde you afore, that sometimes men are too fearefull. In deed there are that mocke at God and have no feeling of conscience at all, but set as

light by the trueth as they doe by leasings: & even at this day, there are that make as much account of the Gospell, as of ye abuses of the Popedome: Jesus Christ & the Pope are all one to them. What a sorte of mockers are to be seen, which will needes be couted good Christians because they hold skorn of the popish superstitions; and yet in the meane while are despisers of God and his word? Surely they be but dogges and hogs, without any feare of God or ciuil honestie. And yet is the worlde too ful of such corruption and infection. Againe there are othersome very tenderharted. Not yt it is not a vertue to stand in some feare: but because they be ouerfearefull: when they

be vexed with any scruple of conscience, they wote not which way to turne them. For if an error be put unto them, they dare not receiue it for feare: againe on the other side, if the trueth be put unto them, their agreeing to it (if they doe agree) is not with any certeintie. Ye shall see a number yt are ever wauering, lyke reedes shaken with the winde. The Masse is holy with them, & the Gospell is holy with them also, and yet they be certeine of none of both. Now our Lord will not have us to stand in any such feare. He will have us to be sure of his worde; & when his trueth is throughly proued unto us, he will have us to

defy the world; & all the diuels of hell; Insomuch yt if the very Angels of heaven should set themselves against the Gospell,Gal. 1.18. wee see how S. Paul sayth that we must hold them for accursed and excommunicate. God then will have his worde honored so highly, that whe we once knowe it & are sure of it, we must not be any more afrayd.

It stands us in hand to put this lesson in vre nowadayes, because the Popes thundring were able to make all the world to quake, if men were not armed aforehand against him, with ye things that are told us here by Moses. The Pope names himself Christes vicar, ye head of the Church, S. Peters successor, & the mainteiner of the Apostolike sea, so as there is no Church of God but ye Church of Rome: nor any Shepheard, or Prelate, if the Pope be not head of all: nor any kingdom of Jesus Christ, otherwise than in ye Popes person, who has the keyes of the kingdom of heaven. Woulde not the alledging of all these things make the stoutest of all to shrinke, if we were not

armed against them? Yes: but when al these things are pretended, wee must consider whether the reporter of the do discharge his dutie faithfully. For if he speake in Gods name, and yet be found to be a false harlot; hee is ye more to blame for abusing so honorable a title. And the more he was esteemed before, ye lesse is he to be regarded afterward. Let him thunder his belly full; yet shall all his excomunications passe into smoke, and all his threatninges shall be but mere vanitie. The effect therefore of ye things which our Lord ment to say in this text, is yt being well assured of Gods word, and hauing examined all doctrine, (however with humilitie,) & hauing vsed ye foresayd touchstone of the holy

scripture: we may wel defye all the ye cloke theselues under ye gay mantle of Gods name, abusing their commission & executing tyranny in stead of seruing the Church of God. I say we may defy all ye rable of them, & cry out against ye Pope & his abhominable wickednesse, & not be afraid of any thing yt he can doe unto us. For so log as we have God on our side, wee may boldly hold skorne of the whole Popedome, how proude & stately soeuer they be there. That is the thing in effect which we have to marke, yt wee be not fearefull where God will have us to be stout. But yt when we have his doctrine & truth, we must so profit our selues

by the, that whatsoeuer ye diuell doe practise, he may not turne us aside from ye way of saluation: but wee must hold on our course, according to this saying which we shall see hereafter, This is the way,Deut. 30.19. Esa. 30.21. & 28.12. walke ye therein: and also according to the Prophet Esayes account who says, This is the rest. Therefore let us continue therein, and holde on to the marke whereunto God calleth us: and then can we not doe amisse.

Now let us kneele downe before the Maiestie of our good God with acknowledgement of our faults, praying him to make us feele them better tha we have done, & to strengthen us more and more by his word, yt his kingdom may be aduaunced among us, & we indeuour so to serue & honor him, as we may be under his protection, and he maintain us in such wise, that we knowing him to be our good father & Sauiour, may take the more courage to give our selues wholy to him, all our lyfe long. And so let us all say. Almightie God heavenly father, &c.