The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Wednesday the xxvij. of Nouember. 1555. The Cviij Sermon, which is the second vpon the eighteenth Chapter.

9 When thou art come into the Land which the Lorde thy God giueth thee: thou shalt not learne to doe after the abhominations of those Nations.

10 There shall not any bee found among you, which maketh his sonne or his daughter to go through fire, nor any witch that vseth Witchcraft, nor any man that is a regarder of times, or that regardeth the flying of foules.

11 Or that is a Sorcerer, or a charmer, or that asketh Counsell at spirites that are called familiars, or that is a soothsaier, or which asketh Counsell at the dead.

12 For all they that doe such things are an abhomination to the Lord: and for such abhominations sakes, the Lord thy God driueth them out before thy face.

13 Be perfect therefore before the Lord thy God.

14 For the Nations which thou shalt possesse, giue eare to regarders of tymes: and to witches: but the Lord thy God hath not taught thee to doe so.

15 The Lord thy God will rayse vp a prophet like vnto me, from among thy brethren: him shall you obey.

IT is in vaine for God to giue vs many lawes & lessons, if we de∣termine not with our selues to o∣bey [ 10] him in all pointes. For the first point wherat we must begin is to know Gods authority, & to learne to submit our selues to his word without any gainsaying. If the Law in generall haue not this force; to what purpose is it for God to speake of this thing or of that thing? Therefore let vs beare well in mind, that we must bee disposed to receiue whatsoeuer God inioyneth vs, before we can benefite our selues by any one sentence of [ 20] the holy Scripture. As for example, when a man commeth to a sermon, though he heare the mat∣ter, yet shal it not touch him to the quick, vnlesse he know aforehand that Gods truth must be re∣ceiued, and that it is not to be incountered with disputing. And surely wee see many which are sufficiently conuicted, that the things which are told them are true, and that they be not able to reply against them: and yet passe not to make a mocke of them. And why is that? Bicause they be [ 30] not touched with y^e maiesty of God; and therfore they cannot thinke that wee ought to submit our selues to him that made vs, & fashioned vs to be obedient to him & to his commaundement. But on y^e contrary part, when we be vrged to receiue the things which we knowe to come of God, his truth wil beare sway with vs. As soon as we heare that it is God which speaketh, we tremble at his speech, as is said by the prophet Esay. And so ye see now why God giueth this generall rule to his [ 40] people, that they must houlde themselues to his pure and simple wil. But for as much as men are naturally giuen to superstition, & seeme to seeke euen wilfully to be beguiled: God here doth first withdraw vs from all errours and abuses, & after∣ward giueth vs a foundation wheron to stay & to be builded, that is to wit by herkning vnto him, & by sticking to y^t which he saith. Thus are there here two principall reasons. The one is y^• God correcteth the vanity that is in men, in that they [ 50] rather giue ouer themselues to cousinages & ly∣ings, than to the rightfull truth. And thereupon he sheweth after what maner they may be dire∣cted, giuing them a remedie against all the wiles of Satan. For if a husbandman wil haue his seede to thriue, he must first till his ground: & if there come vp any shrewd weedes, he must pull them vp or cut them off. After the same maner doth God deale with vs: to the intent his worde may haue enterance into vs, and be receiued without [ 60] any let; he riddeth vs from all y^e euil & vice that is in vs. For all our owne seeking is to giue our selues to follie: & the diuell is so wylie & suttle, y^t hee findeth meanes to attaine to his purpose, bicause he knoweth that our minds are so fickle, that our whole seeking is to be beguiled. There∣fore let vs marke wel that Gods meaning in this place, was to hold his people in obedience to his word, y^t was the mark he shot at. And moreouer bicause we be forepossessed w^t the said froward∣nes, so as none of vs can forbeare to hearken to leasings, but our wits are so shettle that we be stil hearkening after this & that, delighting in fond curiosities & speculations y^t are nothing worth; & serue to no purpose but to trouble our mindes about vaine and vnprofitable things: therefore here our Lorde turneth those y^t are his from all things that may corrupt them and withdraw thē from his truth. In respect whereof he saieth here in effect, That if wee will bee his people, wee must not bee intangled neither in Sorcerie, nor in Soothsay∣ing, nor in Witchcrafte, nor in coniurings of the dead, nor in calling vp of familiar Spirites: but all these things must be rid away from vs, or else he will disclaime vs and vtterly forsake vs. Marke that for one point.

As touching these seueral sorts, we wil treate of them another time: for the time will not suffer to speake of thē al as now. And therfore in y^e meane season, let it suffice vs to see whereunto God had an eye, & wherat he aimed. Let this then be one point: y^t if we wil be the true disciples of our God, and receiue benefit by his word, to be taught as becommeth vs: we must put away all wicked su∣perstitions, & all abuses whereunto y^e world is gi∣uen, & wherewith we also should be bewitched, if y^e remedie thereof withdrew vs not therefro. And bicause wee be too much giuen to custome, in so much y^t if a thing be once in vse, we think it to be lawfull: God telleth vs expresly y^t wee must not set our mindes vpon such clokings, for they will stand vs in no stead. Therfore whereas we see the whole world imbrewed w^t errors, so as Satan hath his full scope to deceiue both great & smal: let vs not run after them. For it wil not serue vs for ex∣cuse, to shield our selues vnder y^e greatnes of the multitude, or to say, Euery man beleeueth so: I see the wisest folke doe so. Well may we alleage such things; but our Lord telleth vs that we must not yeeld our selues after such maner vnto men, that he shoulde not alwayes be preferred before them, and beare chiefe sway, and be regarded of vs though we were intised away by all the exam∣ples of the world.

This thing is touched expressely by Moses in that he sayeth, True it is that when ye bee come into the Lande which yee shall possesse, yee shall finde it to be as a common Law, and that men haue so done: but yet must ye not think that God aloweth it euer the more, or that he is contented with it. For the world shall be condemned: and though all men were stey∣ned with some one kinde of cryme; yet will not God forgo his office of Iudge, nor be ouercom by any multitude be it neuer so great. And therfore let vs remember first of all, that if we wil offer our

selues to God to be his scholers; we must not in∣tangle our selues in the vanities that raigne in this world, but wee must yeeld our selues wholly vnto him with a simple and right meaning mind, so as nothing may stop y^e entring of his word into vs & our receauing therof, but y^t it may haue full authoritie to the vttermost. That is y^e first point.

The second point is, that wee must not passe what the world doth, or how other men behaue themselues. For God will haue vs for all that, [ 10] to frame our selues according to his woorde. And although wee see nothing but rebellion heere beneath: yet must wee doe him the ho∣nour to submit our selues to him. For it is not ynough for vs to worship him Ceremonially: the chiefe point is that his word do so raigne, as it be a brydle to hould vs backe, and that our life bee framed altogether thereafter. And although this was so straitly commaunded: yet we see how the cleane contrary came to passe. Wherein we see a [ 20] fayre mirrour of mans wickednesse and vnthank∣fulnesse. For albeit that God doe shewe him the right way; yet doth he go astray still. Ye see how the Iewes had warning ynough that they should not corrupt themselues with the abhominations of the heathen; God shewed them wherwith they ought to haue contented themselues and wher∣on to haue staied; namely y^t they ought to haue learned at his own mouth: he gaue them his law, and hee raised them vp prophetes: and yet for [ 30] all that they ceassed not to go fowly astray, & to haue itching eares, and to be inquisitiue of this & that. And that was the cause why sorceries and inchauntments, Coniurations of the dead, and such other like things reigned among them: inso∣much that in the time of y^e prophet Esay, we see there were very fewe folke that followed the law of God. Lo heere am I, (saith the prophet,) and those whome God hath giuen vnto me. What? had he any great company w^t him? No. But con∣trariwise [ 40] he saith, that they were hated, and that they were pointed at w^t mens fingers, as if they had bin monsters against nature. And those y^t did so, would needes be counted wiser than all other men, like as y^e Papists vpbraid vs nowadaies, that we will needs make a new world, & require a re∣formatiō alone by our selues, by reason whereof we be scismatikes: & euen so was it in y^e time of y^e prophet Esay, as he declareth in his eight chap∣ter. Yet notw^tstanding he forbeareth not to vtter [ 50] this sentence, & to confirme y^e same, saying: If a∣ny man go about to turne you away to familiars, and to coniuring of y^e dead, hold you your selues to the things that your God hath deliuered you. Ought not he to reigne both ouer the quick and dead, and to be obeied of all? Yes: and therefore hold you to his law and to his testimonies. And if the people speake against them; it is bycause they haue no light. But let y^e blind go on into de∣cay & destruction, seeing they cannot be helde [ 60] back: & in the meane while hold you your selues to y^e simplicitie of the doctrine. And for this cause it is said to y^e Prophet Esay; Seale vp y^e Testimo∣nie of God, & let it be vnto you as a letter that is closed vp, seeing there is nothing but vnbeliefe eueriwhere. And yet for all y^t, ceasse not to holde you still to it quietly and obediently.

Now if this fel out in old time among y^e Iewes: needs must we find y^e like nowadais, as is shewed by y^e Apostle in y^e Epistle to the Hebrewes, who applieth this text to y^e raigne of our Lorde Iesus Christ, & to y^e state of y^e Christian Church. Then if they which were desirous to haue serued God purely were abhorred; & that not of y^e heathen but of such as named themselues the Church of God: it becōmeth vs nowadayes to beare it pati∣ently, if y^e world not only looke awry vpon vs, but also hold vs for accursed. Yet notw^tstanding, we may wel defie y^e Papists w^t all their pride and di∣uelish ouerweening, sith we see them to be back∣sliders & to haue forsaken God; & (as much as in thē lieth) to haue renoūced their baptisme. Let vs learn to hold our selues to y^e law. And although Gods trueth be not receiued; yet let vs keepe it stil as a letter closed vp, & as a treasure laid vp in store. And when we see all other men wander a∣way, some after superstitiōs, & some after errors: let vs assure our selues y^t the way is infallible, so we hearken to our God, and indeuour to behaue our selues according to his wil, & we cānot misse the way, it is so certain, as Moses saith hereafter: This is y^e way, walk therin. But for the better vn∣derstanding hereof, let vs marke the words y^t are set down here. The people (saith he) whose land you must possesse, are imbrued w^t many lyes & abuses: but you shall not do so; especially if wee wil be taken for Gods flock, & accounted for his houshold folke; we must be separated from al the rest of y^e world. Let vs learn then y^t our faith must not wauer, nor wāder after our eyes: but we must settle our sight & al our senses vpon that which God telleth vs. Though we saw a thousād stum∣blingblocks to dazle our eies w^tall, yea & to put vs to trouble: yet must we yeeld such authoritie to Gods word, y^t it may hold vs still in awe. They then y^t run gadding at y^e sight of this example or that example, do well shew that they were neuer throughly grounded vpon y^e word of God. And therefore this saying is of great importance, whē God setteth the things which he vttereth w^t his mouth, as a counterpeise against all things y^t are to be seene in y^e world. As if he should say, Must I be laid in y^e balance against men, y^t when I haue cōmanded them to demeane thēselues thus or thus, my authoritie should bee diminished and doubted of, & it might come in question whether my word ought to take place or no? Were it not a turning of all vpside downe? Can there be any greater or ouglier confusion, than to compare the creature w^t me? What are men? There is no∣thing in them but blindnes & beastlines. Yea & when they thinke thēselues wisest; then are they y^e most fooles: & their aduancing of thēselues a∣gainst me is starke madnes: & yet must my word be defaced for their pleasure? Then let vs marke well, y^t it is not for vs to followe mens customes; nor to esteeme y^e more of things for y^t they haue had their free scope, when God turneth vs from them & saith, Yee shal not doe so. For why? It is good reason y^t we should separate our selues frō those whom God hath not inlightened. It is no maruel though men trip & stumble & go astray

ouer all the fields like silie beastes. For it is said y^t in this world we be as in the darke; & therwithal it is said also, y^t there is nothing but starke igno∣rance in vs, and that wee comprehend not the things y^t concerne God. Therfore when we want Gods word, we be as in an irksome dungeō. And so forasmuch as God graunteth not y^e grace and priuiledge to al mē, to haue y^e lampe of his word & truth lighted vp vnto them to guide thē with∣al: we ought not to wonder though we see them [ 10] goe astray, but rather to make our benefite of y^e good y^t God offreth vnto vs, and to hold vs alto∣gether to his word when it is giuen vnto vs.

And now he telleth them the cause why they should not do so. For your God (saieth Moses) will raise you vp a Prophet, and him you shall obey. If wee were but simply forbidden to giue our selues to superstition, sorcerie, and al other abuses: y^t were not ynough. For we should be stil in vnquietnes, and euery man might iustly demaund, yea, but [ 20] what will God haue vs then to doe? For he for∣biddeth vs to haue any superstition among vs, and yet in the meane while he leaueth vs in vn∣certaintie, so as the state of the heathen & vnbe∣leeuers is better than ours. After y^t maner might a man haue replied: But our Lord hath prouided well for it. For he saith, whereas I call you backe from al abuses & errors, it is not to leaue you in perplexitie & trouble, so as ye should not knowe on which side to turne you: but I giue you my [ 30] worde, & that is the thing which you must take heede vnto. And if Gods trueth content vs not: what an vnthankfulnes is it? We see then now y^t the thing whereby God will put a difference be∣tweene vs and the Infidels, is that we must haue his word for our guide, to rule our selues therby: & therew^tall we must let the world run at rouers, forasmuch as they haue no other doctrine to ground vpō, but their owne opinion, or y^e folly of other men. And so when one blind mā leads an∣other, [ 40] he himself stumbleth first, & al the rest fol∣low him. As for vs, seeing we haue God for our Maister and teacher, let vs hold our selues con∣tented therewith.

And let vs marke hereby, y^t it is vnpossible for men to be withdrawen from errors, vnlesse they haue Gods word. In deede a great sort can well ynough mocke at the great nomber of follyes which they see: as for example, ye shall see ma∣ny worldlings nowadayes which will condemne [ 50] the abuses & fond toyes y^t are in the Popedome, & lustily reiect them: but yet for all y^t, they stand vpon neuer y^e better ground themselues, neither haue they any setlednes or roote. And if they be not stained w^t the errors which they condemne: they haue others as bad or worse. For many of them bee starke A theistes, that is to say with∣out Religion and without feare of God, whose shame must needes bee discouered at length, and God must needes giue them vp to a leaud [ 60] minde, that euen yong children may laugh at their beastlines. And whence commeth y^t? Euen of this (as I said afore) y^t we shall neuer haue any certain rule, vntil God haue taught vs. And y^t is a point wel worthy to be noted. For first, we neede not to be troubled at y^e impediments which hin∣der many men to come to the Gospell in these dayes, when they see the whole worlde in a ma∣ner wilfully bent to superstition: for seeing that Gods word beareth no sway among them, what shal a man say, but y^t blind folke may wel ynough wander in darkenes? Againe, we see the singular yea & inestimable benefite which God vouch∣safeth vpon vs, when he giueth vs his word, and applieth it to vs for our soule health. For it is the only meane to draw vs out of y^e bottomlesse pit. So long as we bee in this world, we bee hemmed in with so many temptations of the diuel, as can not be nōbred: & the world it selfe may well bee likened to a maze, so as we cannot step one pace w^tout daūger of falling down headlong to breake our neckes: from the which there is none other meane to preserue vs but Gods word. Seeing thē y^t he vouchsafeth to looke mercifully vpon vs, & to open his holy mouth to shewe vs y^e way of sal∣uation: howe may wee excuse our selues, if wee vouchsafe not to come vnto him? So then, let vs learne to imbrace this treasure which is offered vs, & to yeeld due reuerence to Gods doctrine, after wee haue once knowen what it bringeth vs, and howe much it is for our behoofe. And fi∣nally let vs beare in minde that by this texte where our Lord telleth vs that he will raise vs vp a Prophet, he doeth vs to wit that we shalbe deli∣uered from all errors, if we receiue his worde to frame our selues thereafter.

And hereby we be done to vnderstand, that all such as in these daies do make none account of the Gospel, are wel worthy to erre: of which sort a man shall see many nowadayes, which shutte their eyes and stop their eares when God is so gratious as to draw them to him. They haue the meanes wherby to yeelde themselues into y^e way of saluation, & they play the deafe & blind folks wilfully & wittingly: & therfore is it meete that such folk should perish. For inasmuch as they re∣iect Gods grace whereby they might haue been saued, & which could not bee sufficiently estee∣med of: must he not needs be reuenged of their spitefulnes, in y^t they bee so froward as to tram∣ple the word so vnder their feete, which serued to haue deliuered them from the gulfes of hell? Marke that for one point.

And therwithall let vs marke on our side, that seeing God teacheth vs, it ought to be a suffici∣ent arming of vs against all errours and all vaine fansies; in so much that although the diuell lay his snares for vs, yet shall he not be able to catch vs as long as we hearken to our God, and yeeld him the duetifull obedience which he deserueth at our hands, & which we owe vnto him. And for y^e same cause doeth S. Paul say expresly, that if we haue y^e doctrine of y^e Gospel throughly printed in our hearts, we shall no more be led to daunce af∣ter other mens pipes, nor play the yong chrildrē which are easily deceiued. Ye see then that Gods trueth is inuincible. And when wee receiue it by true faith, then are we armed with the spirituall sword. For it is not for nought that y^t title is giuē to Gods word. We cannot be exempted frō be∣ing assailed by the diuel, for euen our Lord Iesus Christ himselfe passed through y^t battel. But yet howsoeuer the world go, we shal haue wherewith

to resist Satan, & al his wiles, so we receiue Gods word and sticke to it.

And by the way let vs marke, that whereas Moses saith that God will raise vp a Prophet: he speaketh of y^e continual order which God inten∣ded to stablish in his Church, which shall indure to the worldes ende. For had there beene no more but the once publishing of the Law, truely it had beene ynough to make folke vnexcusable whensoeuer they had turned from it: but yet had [ 10] it not beene a sufficient meane to hold them to it, specially considering the frailtie of men, how they slip away like water and vanish away out of hand, chiefely when the case concerneth the ac∣cepting of any goodnesse. Therfore if God had done no more but published his Law, truly men ought to haue submitted themselues to it, and to hold themselues as in captiuitie thereunto: but yet wee see such was mens feeblenesse and vn∣constancie, that they would haue turned away [ 20] from it by and by. God therefore vouchsafed to adde a second helpe, as if he should put to a dou∣ble bond, saying y^t he will raise vp Prophets from tyme to time, among the people. As if he should say, True it is y^t I haue declared my will vnto you fully in my law: but yet wil I send you expoūders of the doctrine and mainteiners thereof, which shall be as keepers thereof, that it perish not, ne be buried, nor bee corrupted with false interpre∣tations. So shal there alwayes be Prophets. This [ 30] doth vs to vnderstand, that God hath not onely once vttered his will vnto vs, but also y^t he hath sent vs teachers from time to time to keepe his Church in obedience, and by their meanes to make his word to be vnderstood. And so we haue to gather y^t the Church cannot stand without teaching, and y^t it is not ynough for mē to reade the holy Scripture: for if God had knowen it to haue bin sufficient for vs, he would haue gone no further. But it is his will that there should be tea∣chers [ 40] to speak dayly in his name, as instruments of his spirit, and (to be short) as his owne mouth. If this be not superfluous; we may conclude ther∣upon, y^t where no doctrine is preached in Gods name, there is no Church. And therby we see the desolation that is in the Popedome. True it is y^t their hypocrites preach now and then: but for as much as they disguise themselues, yea and euen falsifie & corrupt all good doctrine: all that they doe is but abhomination. Againe, we know that [ 50] those which beare the name of Bishops & Pre∣lates in the Popedome, are but Idols and dumb pictures. For to what ende hath God set this or∣der and policie among his people, but that his woorde should bee heard, and that it should bee sounded out with a loude and cleare voyce, so as both great and small may bee taught by it, and by that meanes submit themselues there∣to, according to this saying, that his word is his Kingly Scepter or Mace wherwith he intendeth [ 60] to gouern vs? So then let vs know that if we will be knowen and reckened to be of Gods church, and haue him to dwell among vs: his word must be preached to vs, and wee must not thinke it y∣nough to haue the holy Scripture, vnles we haue teachers also to bring vs back to the things y^t are written, & to giue vs the vnderstanding of thē, & to apply them to our vse. That is y^e thing which is shewed vs in this text. Now I tould you that this serued not for the people of olde time one∣ly; but that it belongeth to vs also; and we see it in as much as the same text is applyed by the A∣postles to our Lord Iesus Christ. The Apostles intending to shewe that Iesus Christ was sent of God his father with full commission to gouerne vs, and that it is he to whom wee must giue eare: say it is written that God wil raise vp a Prophet. Howbeit I haue told you already, that this place speaketh not of one Prophet alone, but of many, and of their continuall succession. Howe will that agree? Very wel. For in as much as God had promised his people, not to leaue them destitute, nor vnprouided: it is to be considered now, whe∣ther the same hath bin performed or no. True it is that there were Prophets sometime moe and sometime fewer. It is sayde of the time of Samu∣ell that is to wit of his childhood; that Gods word was very precious that is to say: very rare. And why? It was a punishment of God, according as he threatneth by his Prophet Amos, that hee would send a dearth, not of bread and other vit∣tels, but of hearing the truth, and of the doctrine of saluation. The Israelits then were sometimes as good as bereft of the thing that had bin pro∣mised them: but yet not so vtterly that God had no Prophetes at all. And after that maner did he incounter the malice and stubbornnesse of that people; in so much that although the Prophets were reiected, yea & cruelly murdered: Yet not∣withstanding hee ceassed not to maintaine his promise still, euen to y^e comming of Iesus Christ. In deede there was a certaine intermission, to y^e end that the people should bee moued with the greater desire to receiue this great and cheefe Prophet y^t was promised them. For we see there were no moe Prophets in Israell after the time of Zacharie and Aggeus. And had God for all that disappointed them? What was become of this Prophesie of Moseses? It is sayd expresly by Malachy, Call to mind the Law that was giuen you on Horeb. As if he should say, Sirs, looke to your selues, for ye haue the perfect wisedome, which is conteined in Gods Lawe, and therew^tal ye haue had prophets also, which haue expoun∣ded the same vnto you faithfully. Hitherto God hath euer performed his promise towardes you: & now hencefoorth he sendeth you back againe to his law. To what end? He addeth the reason. Behold (saith he) I will send mine Angell before my face, (that is to wit, Iohn Baptist:) and when he hath made ready the way, then will I come, & therfore loke that ye obey me. For else I must be faine to smite mē, & all y^t w^tstand me must needs be beaten downe. This text sheweth how God promised Prophets, & yet notw^tstanding had an eye to our Lord Iesus Christ, at whom the finall conclusion & the perfect working of all the pro∣phesies amed. Yea & this was so cōmon a thing among y^e Iewes, that euen the wretched harlot of Samaria could say, that whē Messias came, he should teach vs al things. Not onely y^e Iewes, but also y^e Samaritans who had but a kind of shadow

of the law, & were but as Apes, knew it was y^e of∣fice of y^e Redeemer to giue full knowledge of the things y^t were requisite for y^e saluation of y^e world. Not w^tout cause therfore is this text applyed to y^e person of Gods son, forsomuch as y^e Prophetes tooke their ende in him, & he hath made a per∣fect conclusion of all. And our Lord Iesus Christ spake not three yeeres & a halfe, to y^e intent to hold his peace after: but he will haue his Gospel to be preached with a loud & cleare voyce, and y^t [ 10] those whom he hath ordeined Ministers in his Church, should be as trūpets. According where∣to we heare how it is said, y^t his Gospell must bee preached ouer all the world. And he limites no short time to it, but wil haue it done to y^e worldes end. Sith it is so, wee see (as I haue touched be∣fore) y^t Gods setting of this continuall order in his Church, was not for y^e Iewes onely, but also for vs, so y^t although we heare his worde, & haue it preached vnto vs dayly, & yet we be not dis∣posed [ 20] to learn as at his mouth: he shaketh vs off, & banisheth vs out of his kingdome, & we be not worthy to be reckoned in the nomber of his ser∣uants. Thus ye see what we haue to marke.

But now forasmuch as this text is referred to our Lord Iesus Christ, & the Prophets that were raised vp afore, were inferiors to him & but his members: we must know also y^t those that beare y^e office of shepheards in his Church nowadayes, are in the same degree y^t the Prophets were, to [ 30] wit; compared to Iesus Christ, inferior vnto him. True it is y^t they be preferred far before y^e Pro∣phets, as in respect that the Gospell is a higher and excellenter matter than any was vnder the shadowes of the law. But yet forasmuch as Iesus Christ is y^e head of all; he alone is to be acknow∣ledged for Maister of the houshould, as the A∣postle speaketh of him when he compareth him with Moses. Seeing it is so then, let vs marke that euery doctrine is as it were excommunicated, [ 40] if it respect not Iesus Christ. In deede there are many Prophets and teachers: but yet must Iesus Christ ouerrule al; al y^t is expounded must come from him; he must haue all preheminence; that the thing which the heauenly father hath spokē may be performed, namely, This is my welbe∣loued sonne, heare ye him. This is not spoken of any man, but only of the onely Son of God him∣selfe. And therefore let vs learne, that wheresoe∣uer there are Pastors or shepheardes, the brydle [ 50] is not laid loose in their necks to set foorth what they thinke good: but they bee tyed to this con∣dition, that our Lord Iesus must alwaies be their Maister, and alonly be heard, so as nothing bee set foorth but in his name, and that truly. Right∣ly saith Moses, ye shal obey the Prophet. As how? not y^t they haue the authority to bind y^e Church & to bring it into bondage: for (as S. Peter shew∣eth in his first Canonicall Epistle,) it behoued y^e Prophets to speake by the spirite of our Lord Ie∣sus [ 60] Christ. And in the same respect also doth S. Paule say, that it was he which led & gouerned the people [in the wildernes.] Although Moses bare the coūtenance, yet was it Iesus Christ that bare y^e sway. Now I pray you, if a man take more authority vpon him than Moses had, & aduaunce himselfe aboue him: what should a man say to it? Moses and all the Prophets are but vnderlings, to the end that Iesus Christ might speake: And seeing that the Sonne of God is come, is it reasō that men should put foorth their owne dreames and dotages, & that Iesus Christ should hold his peace? But the Popish Religion tendeth to none other end, than to put Iesus Christ to silence. The Pope boasteth himselfe to be his vicar. But how∣soeuer the case stand, he will needes make lawes at his owne pleasure: he will needes make newe articles of faith: to be short, the Gospell is but an Apsie, if we beleeue the Pope: and the dotages y^t he hath deuised, are the ful perfection of all. For behold, they haue not bin ashamed to say, that the thinges which the Popes and their Councels haue decreed, and all their gewgawes, filth, and pelting trash, (which yet notw^tstanding are but diuelish abhominations to peruert the seruice of God:) are the thinges which the Apostles could not beare away, when Iesus Christ said vnto thē, I haue many things to say vnto you, but ye can∣not cary them away as now. And what things be they? O they be the high Mysteries which the Pope deuised aboue the Gospell. Lyke as Maho∣met saith y^t his Alcoran is y^e soueraine wisdome: so saith the Pope of his owne decrees: For they be the two hornes of Antichrist. Sith it is so, doe we not see that we cannot in any wise cleaue to the Pope but by renouncing Iesus Christ? Then let vs beare well in minde, that seeing it is Gods will to exalt his onely sonne after that fashion: surely he wil haue vs to looke vnto him, and that all doctrine be referred vnto him, and doe con∣cerne him, so as wee must conclude that all such as will not speake in the Church, must vtter no∣thing but y^t which they haue learned in y^e schoole of this great schoolemaister. According where∣unto he hath giuen this commission to his Apo∣stles, Preache the things which ye haue learned of me. Againe, when he promiseth them the ho∣ly Ghost, he saith, he shall teach ye all the things which ye haue hard of me. He sendeth them not there to a new doctrine; but saith that they shall haue vnderstanding of the thinges which they knew not by reason of their rudenesse. That is y^e thing which we haue to remember in that God attributeth the soueraine authoritie to his sonne by name, and will haue all Prophets to be vnder that heade, as well whome he had raysed vp a∣fore, as those whom he hath set vp in these daies in his Church, so as this order must be kept, that he onely doe speake, and that all others which open their mouthes, serue but to deale foorth the thinges purely which they shall haue recei∣ued at his hand.

But by y^e way, let vs also wey this speech where it is sayd, Ye shall hearken vnto him. For as God sheweth himselfe freeharted; not minding to for∣sake his Church, but to prouide the things which he knoweth to belong to the welfare thereof: so is it good reason that we on the otherside should not despise the benefite that he offereth vs, and imparteth vnto vs. Heere of his own free good∣nesse he bindeth himselfe to vs in saying: I will raise you vp a Prophet. And on the other part hee

exacteth a couenāt, in cōmanding vs to receiue y^t benefit as it deserueth, & to make our profit of it. Therefore see that you obey. Wherefore let vs marke, that when God hath allured vs to him so gently and after so fatherly manner, that hee is ready to speake to vs as it were mouth to mouth: he will not haue vs to giue him deafe eare, or to runne gadding away, and to despise or mocke him. It is not for vs to thinke that God will beare such vnthankefulnes and contempt of his word: [ 10] for the reuendge thereof will be horrible as shal be declared in due place. But in the meane while let vs goe willingly to our Lorde Iesus Christ, who is sent vnto vs in the name of God his fa∣ther, & protesteth that he will reach vs his hand to leade vs to endlesse saluation. Therefore let vs heare him, not onely to say, it is true that he speaketh; but also to giue our heartes vnto him. For the hearing that he requireth, is that all wisedome be beaten downe, so as men be not [ 20] puffed vp with vain selfweening, as if they would say, I will doe what I list: but that wee hearken to our master which is giuen vs from heauen, and that all our affections be subdued to him, and that our lust be ouercropped when they woulde carie vs here and there; so as Iesus Christ may raigne howsoeuer the worlde goeth, and that both great and smal may knowe how y^t to them it is that God speaketh. For as touching the great o••es, it is sayde vnto them in the seconde [ 30] Psalme, Kisse the Sonne ye kings and Princes of the earth: do homage to the sonne of God whō he hath sent vnto you. Nowe if our Lorde will haue all highnesse to stoope after that fashion vnder the soueraign dominion of our Lord Iesus Christ: (accordingly also as S. Paul saith, that the preaching of the Gospel serueth to pul down all loftinesse that will needes be exalted:) what shall become of these wretched wormes, when they disdayne to receiue the Gospell obedi∣ently? [ 40]

Let vs marke then that here is no exception, and that Gods intent is to bring all the world to his lure. For if it bee so that the Angels must worship Iesus Christ, and reuerence his Gospel: seeing then that wee be but creatures, not only mortall, but also flightfull, and such as haue no∣thing in them but corruption: what shoulde wee doe when our Lorde is so gratious to vs, as not only to raise vp men to speake to vs in his name, but also to sende vs his onely sonne, by whome the doctrine is so authorised, as it cannot bee doubted of any more. Seeing we bee at y^t point, what shoulde we doe but resort to our God, for∣saking all things that may hinder our obedience towardes him, yea and euen our owne wits, lusts, and affections euerie chone? Hauing laide all those thinges downe and hauing subdued them, let vs come to the thing that is tolde vs here: which is, that we must obey the Prophets. Also let vs not prouoke our god to anger by vsing such shameles hypocrisie as to say, O, I wil obey God, as wee see a number of the Papistes doe which say, tushe, I am a good Catholike. And euen a∣mong vs (without going anie further) how ma∣nie are there to bee founde which boast them∣selues like shamelesse harlottes, As for mee I woulde haue the gospell, and yet for al that, they can finde in their heartes to spit at it? But wee must not thinke that God accepteth such Pro∣testations, vnlesse we desire vnfainedly to be go∣uerned by his hand, For the doing whereof let vs vnderstand that there is but only one meane, which is to obey Gods word. For he separateth not his maiestie from y^t declaration of his righte∣ousnesse and iustice which he hath set forth vn∣to vs. The thinges that are conteyned in the law, the Prophetes and the Gospell, are his liuely I∣mage. Will wee then obey our God and be subiect to him? Let vs go to that which he decla∣reth, & there shew the obedience which we owe him. And sith he sheweth himselfe so gratious and freeharted towardes vs as to call vs to our saluation: let vs also on our side answere him a∣gaine.

Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs so to feele them, as we may with true repentance seeke to be re∣formed by his holy spirit, that we may follow his holy commaundements, and also that it may please him to beare with vs & to bury all our of∣fences, vntil hee haue clothed vs with his owne righteousnes, and rid vs of all the imperfections wherewith we be now inuironed. And so let vs all say, Almightie God heauenly father, &c.

Notes

• Esa. 66.5.
• Esa. ••••••.
• Hebr. 2.13.
• Deut 30.19 & Esa. 30.24.
• Eph. 4.18. 1. Cor. 2.14.
• Matt. 15.14.
• Eph. 4.14.
• Eph. 6.17.
• Matt. 4.••▪
• 〈◊〉〈◊〉. 110.2. 〈◊〉〈◊〉. 2.••.
• Act. 3.18.
• 1. Sam. 3.1.
• Amos. 8.11.
• Mal. 4.4.
• Iohn 4.25.
• Matt. 11.13. Luke 16.16.
• Matt. 28.19.
• Mat. 11.11.
• Hebr. 3.5.6.
• Matt. 17.5.
• 1. Pet. 1.11.
• Iohn 16.12.
• Matt. 1••.1••. Iohn 16.13.
• Psal. 2.12.
• 1. Cor. 10.5.
• 2. Cor. 3.13 4.4.