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 xvij. of Iuly. 1555. The xliij Sermon which is the fourteenth vpon the fifth Chapter.

23 And when yee heard the voice from the middest of darkenesse: because the Hill burned, yee came to mee, all the heades of your tribes, and your Elders.

24 Then saide you, Behold, the Lord our God hath shewed vs his glorie and his greatnesse, and wee haue hearde his voice from the middest of the fire: This day haue wee seene that GOD hath spoken with man, and man is still aliue.

25 Now then: why die wee? for if wee heare the voice of our Lord God a∣gaine, this great fire will deuour vs, and we shall die.

26 For what man is hee that may heare the voice of the liuing God speaking from the middest of the fire as we doe, and yet liue?

27 Goe thou and heare whatsoeuer the Lord our God shall say, and then tell

thou vs what the Lord our GOD saieth to thee: and wee will heare it and doe it.

WEe bee of opinion, that where as God causeth his worde to be preached vnto vs by y^e meanes of men, if he spake to vs in his owne maiestie, or sent some Angell to appeare vnto vs, wee would bee the better touched, and all the world [ 10] would bee conuerted by and by, and euery man obey without gaine saying or rebelling: but wee knowe not what is for our owne benefite and be∣hoofe. For if wee looke vppon our owne frailtie: it is not possible that God should make vs feele his power, but it shoulde be to our vtter vndoo∣ing and destruction. Now therefore when men are desirous that God should come downe from heauen, or manifest himselfe by some visible to∣ken: they know not what they bee, nor how [ 20] frayle their state is. For did they wel consider it, they would bee agast at Gods infinite glorie, knowing well that they were not able to abide it. Besides this, let vs assure our selues that God tendereth our welfare and saluation, in shewing vs his will by the mouth of men, when hee ordeyneth and appoynteth them to be mi∣nisters of his worde, to bring vs such message as hee knoweth to bee for our benefite. Neuer∣thelesse, it was his pleasure to auowe it by open [ 30] proofe to mens faces, that it is not good for them to heare his voyce thunder from heauen. And that is the cause why hee thought good to giue forth his lawe, not simply by Moses, but by comming downe in his owne person, as I haue declared already, and as I tolde you yesterday that the lightninges and whirlewindes, and the flaming of the fire, and all that is written in the ninteenth and twentith chapters of Exodus,* 1.1 was done euery whit of it to the end that the people [ 40] of Israell should learne to yeede reuerence to Gods word. And this lesson belongeth to vs also. For Gods intēt was that the remembrance of those thinges shoulde indure for euer, and that they should be put in vre continually. So then, we see here that God hath vttered his glo∣rious maiestie once for all, to teach vs to receiue his worde with all reuerence and lowlynesse.

But yet furthermore hee intended lykewise y^t the people should bee driuen of themselues to [ 50] say, It is not good that God should speake to vs againe. Onely let vs haue a man to bring vs the doctrine which it shall please him to send vs. And this rule serueth to condemne vs, if wee followe not this people which stepped forth to say so. And if any man alledge, that the thinges which were spoken at that time cannot binde vs: The answere is easie, namely that if God should doe the lyke at this day, that is to wit, if hee should speake y^e thinges with his owne mouth, which we heare at the [ 60] mouthes of men: it were impossible for vs to a∣bide his glory, wee should bee vtterly vndone. And therefore let vs learne that this is re∣hearsed vnto vs, to the ende that in the person of the people of Israell, wee might vnderstand that God applyeth himselfe to our ••lendernesse and infirmitie, and that in voutsafing to send vs his worde, to bee preached vnto vs by men lyke our selues, whome hee maketh his messengers: hee hath respect to our benefite and commodi∣tie: and therefore it proceedeth of a foolish and inordinate lust in vs, to desire that hee shoulde appeare to vs from heauen, or that hee shoulde worke any visible miracle: for wee cannot com∣prehend his glory and maiestie.

Furthermore although the proper nature of the lawe bee to fray folke: yet notwithstanding, the same may also bee verifyed of the Gospell. For wee must take it for a generall rule, that as soone as wee perceiue Gods presence, we must needes bee abashed. Wee see how the very Angels doe hide their eyes,* 1.2 because Gods glory is too great for them, and they be driuen to con∣fesse that they bee too feeble, as creatures. And what will become of vs then? For wee be infe∣rior to the Angels, and besides that, wee holde not still the vncorruptnesse of our nature. Wee be not as wee were created: that is to say, we be not earthly men as our father Adam was, but wee bee vtterly corrupted, so as there is nothing but sinne in vs: and therefore God is faine to be as an enemie to vs, and wee bee faine to shunne his throne, as offenders shunne the seate of the Iudge to the vttermost of their power. To bee short, we be but wretched wormes and caryons. Nowe then, looke how soone God commeth neere vs, wee must needes be dismaied, yea and vtterly stryken downe. And therefore (as I haue touched already) it is to our benefite that God sheweth himselfe after that fashion: that is to wit, by the meanes of men, so as hee appoyn∣teth men to shewe vs his will as well as if hee spake himselfe, and hee will haue vs to receiue his word with as great reuerence, as if we heard him thundering from heauen. But yet it will bee good for vs to vnderstand more at large, the thing that I haue touched in one worde: name∣ly that the Lawe frayeth vs far more in compa∣rison than the Gospel, as is declared also more at length elsewhere. And why is that? Because that in the Lawe God requireth that which is due to him at mens handes. But now let vs see if wee be able to discharge our selues of it. No: but contrariwise wee bee lyke wretched detters, which haue not one dodkin nor dod∣kins woorth.

Now then wee be vtterly vndone. For what∣soeuer come of it, God dischargeth vs not, but sheweth vs that wee deserue to bee cursed and damned at his hand. And for the same cause, after he hath shewed how the lyfe of man ought to bee ruled: he addeth this curse thundering downe vpon them: That they be all accursed which performe not all the thinges that are con∣teined there.* 1.3 As if hee should say: All men must bee faine to yeelde themselues guiltie in this be∣halfe, and from the greatest to the least they must all knowe that they be in my daunger, and that I may sinke thē downe to the bottom of hel.

I doe already pronounce this sentence, & there is no man able to reply against it. Behold then ye are all lost and condemned: This is the lan∣guage of the Lawe, and the speach that God vseth there: and now must not all men needes quake at it? Yes. So then it is not sayd for nought that the lawe frayeth vs, and that we must needs bee forlorne, so long as God listeth to demaund his due at our handes with rigor. But the case standeth not so with the Gospell.* 1.4 For there God [ 10] beareth with vs, and not onely forgiueth vs our sinnes, but also wryteth his lawe in our heartes. And moreouer although wee serue him but by halues: yet doth hee pardon vs our defaultes, and as it were winke at them. And lyke as a fa∣ther will not presse his childe too straitly: so doth God vse a fatherly gentlenesse towardes vs in the Gospell, to the intent wee should not bee afraid to come vnto him. In respect where∣of the Apostle in the Epistle to the Hebrewes,* 1.5 [ 20] sayth that wee bee not come to this smoking mountaine, wee be not come to mount Sinay to bee astonished at the sight of burning fyre, and at the sight of the lightnings and of all the other thinges that were done there to abash the peo∣ple: but that wee heare a gratious and pleasaunt melody, wherein we be accompanyed with the Angels of heauen, with the soules of the holy patriarkes and other fathers that liued vnder the hope of lyfe, notwithstanding that they had [ 30] as then but darke shadowes of it, and so GOD coupleth vs with those that waited in olde time for the comming of our Lord Iesus Christ. Seing it is so: we must not recoyle backe, but goe still on foreward with a chearefull courage to heare our God, because he speaketh to vs so kindely, and with so fatherly speach, as doth not scarre away his children, but rather (as ye would say) allure them. This difference then is to be mar∣ked well, that it may make the Gospell amiable [ 40] to vs in comparison of the Lawe.

But yet for all this we must come backe a∣gaine to the generall principle: which is, that it is much better for vs that Gods word should be preached vnto vs by the mouthes of men, than y^t God himself shold thunder it down from heauen. And why? For let vs but here the naturall thun∣der, and by and by we be astonished, and yet is nothing expressed there, God doth but (as yee would say) braye with a confused noyse. What [ 50] would come of it then if hee should speake to vs, & shew vs his glory? We feele such a weakenesse in all our senses that we cannot so much as looke vpon the sunne which is a corruptible creature: and how then can we beholde gods maiestie, if it shewe it selfe to vs playnely and in full perfe∣ction? And therefore it is sayd that no man li∣uing can see God, and not dye and bee vtterly consumed. Trueth it is that God shewed him∣selfe to Moses, and that, not as he did to the pro∣phets, [ 60] not in dreame nor in vision: but with a spe∣ciall priuiledge, and (as it is sayd in Exodus) face to face as a man speaketh to his friend,* 1.6 and with so great familiaritie, that he was after a sort ex∣empted from the companie of men, that hee might become the more familiar with God. But yet for all that, the trueth is so that GOD shewed himself vnto him but in portion & mea∣sure. For had he shewed himselfe in his infinite being: what grace of the holy ghost soeuer Mo∣ses had receiued, hee must needes haue bin vt∣terly ouerwhelmed. In deede once in his lyfe God shewed him his glory more fully than euer he did: but yet for all that, he sawe but as it were the backe parte of him. In the which similitude is expressed vnto vs, that when wee see but the backe of a man, wee see not the chiefe part of him, (for the chiefe sight of a man is in his face:) so although Moses had speciall familiaritie with God, insomuch that in y^t souereigne sight which was shewed him in the mountaine, he was sepa∣rated from the state of this mortall and transi∣tory lyfe, and was as an Angell of paradise: yet notwithstanding he sawe God but in part, as if wee should see a man but on the back. Therfore let vs be contented when God vseth the lyke or∣der with vs: (that is to wit, that his worde bee preached vnto vs by men:) and let vs receiue it as if wee sawe his maiestie face to face. And why? For it is good for vs that shepheardes are ordeined to bee ministers of his worde, because we shoulde be vtterly confounded by the glory of God, if it were manifested to vs to the full.

And to the ende that no man shoulde haue cause to complayne, as though Gods doctrine were not sufficiently ratifyed, but y^t it were to be doubted whether a man might holde him to it or no: therefore did hee shewe himselfe in the setting forth of his lawe. And wee haue record of it heere, in that the people say, It is the Lorde. This day hath hee made vs to see his glorie, and his greatnesse: and wee haue seene that it is euen hee that hath spoken vnto vs: hee hath not put any other person in his place, but we haue heard his voyce with our owne eares. This was done but once for all. Howbeit let vs take the thinges that are reported here, to bee as a record that Moses spake not on his owne head, nor deuised the do∣ctrine of his owne brayne, which we receiue of him: but that hee was a faithfull stewarde to Godwarde, who aduoweth him so to bee, and not onely ratifyed his doctrine with miracles, but also declared in his owne person, howe it was hee himselfe that was the author of the do∣ctrine that Moses taught. And forasmuch as it was good reason that the Gospell should bee authorised as well as the Lawe: wee haue had recorde likewise from heauen, that the same is not a doctrine of man, but that it proceedeth of God.* 1.7 And this is the thing which Saint Peter toucheth in his second Epistle, saying that hee & his fellowes had heard the voyce from heauē, whereby the father proclaymed his sonne the chiefe maister and teacher of all his Church, saying, this is my welbeloued sonne, heare yee him.

Seeing then that this voyce hath thunde∣red from heauen: God hath shewed that wee must not take the Gospel as a doctrine bred here belowe, but we must alwayes haue the sayd ma∣iestie before our eyes. Lykewise noweadayes if we will bee Gods true disciples, wee must

at our resorting to sermons, remember what Moses rehearseth, namely that the lawe was giuen forth in such sort, as God was the spea∣ker thereof. Againe in the second place we must adde the testimonie that I am about to alledge, so as the foresayd saying of God may euer ring in our eares, whereby he proclaymeth our Lord Iesus Christ to be the onely partie whom he will haue men to heare. Loe here the perfect seale whereby Gods worde hath full and perfect au∣thoritie [ 10] among vs as it deserueth, notwithstan∣ding that it be brought vnto vs by mortall men.

Furthermore to the intent that men may not thinke that Iesus Christ is not to bee heard, but onely in his owne person: hee sayth, hee that heareth you,* 1.8 heareth me, and hee that refuseth or despiseth you, despiseth mee, and him that sent me. In deede the Pope and his champi∣ons lyke a sort of traytors to God, vsurpe that saying to mainteine their owne tyrannie: but [ 20] it belongeth as much to them as to the diuell of hell. And why? for first they should bring vs the pure doctrine of our Lord Iesus Christ. For the sonne of God hath not resigned his office to men to be spoyled thereof, hee will not haue vs gouerned after the lyking of men: but hee him∣selfe will alwayes haue the preheminence and soueraigntie ouer vs that was giuen vnto him. Now then, whereas hee sayth that in hearke∣ning to those whome hee sendeth, wee hear∣ken [ 30] to him: his meaning is, that if wee obey the doctrine of his Gospell, without despising of it when it is preached to vs by men: it is all one as if hee himselfe spake to vs, and wee must not in this case rest vppon the outward appearance. And that is it that Saint Paul meaneth in saying, that although wee be brittle vessels,* 1.9 yea and as broken vessels of no valewe nor worthinesse: yet the inestimable treasure that is committed vnto vs, is not y^e worse or of lesse estimation & valewe [ 40] therefore. True it is y^t we cannot purchase the word of God such reuerence as we faine would. And why? For we haue not any thing in vs (I meane of our own) wherby it may be sayd y^t God shoulde bee exalted: but yet must wee approue our obedience in this behalfe, namely that wee deliuer God his worde with such boldenesse, courage, and power as if hee himselfe spake in vs. And herewithall let all loftinesse be cor∣rected in this case, and let euery man receiue [ 50] the doctrine of the Gospell in simplicitie, and without disputing or scanning why we be bound to submit our selues to mortall men. For inas∣much as it were a despising of Gods sonne,* 1.10 yea and of the heauenly father himselfe who ordei∣ned him to bee the chiefe teacher, if wee should not heare those whome hee sendeth as his mes∣sengers: it standeth vs in hand to yeelde in y^t behalfe.* 1.11 So then let vs learne to bowe downe our neckes and to beare the yoke of Gods sonne [ 60] by receiuing y^e doctrine of y^e Gospel with all hu∣militie, though it bee preached vnto vs by men.

And as I sayd afore, let vs thinke well vpon the ratification that was giuen thereof, which ought to bee enough to make vs to vnderstand, that the lawe was brought from God himselfe, and that the Gospell also was warranted and ratified from heauen, when God pronounced with his owne mouth that he would haue vs to hearken to his sonne. That is the effect of the thinges which wee haue to remember vppon this text. And therefore let vs followe the ex∣ample of those which are spoken of here, and let vs not couet that God should come down frō heauen to feede our humors: but let it suffice vs y^t he voutsafeth to cōmunicate his word vnto vs.

But it should seeme at the first sight, that heere were some contrarietie. For first the peo∣ple say, This day haue wee seene how God speaketh with men, and that they continue aliue still: and af∣terwarde they say againe: wee dye if God speake to vs. For by all lykelyhoode, if wee haue once found by experience y^t God speaketh to vs with∣out destroying of vs: it ought to imbolden vs. And why? For seeing wee remaine aliue still af∣ter wee haue heard the voyce of God once: why should wee not doe so still after twise or thrice, as well as after once? And here the people say, Wee haue heard the voyce of God: but if hee speake to vs againe, wee dye for it, wee bee vndone, wee bee forlorne. It seemeth that they trust not to Gods goodnesse, but rather that they be vn∣thankefull, in that they acknowledge not the benefite which God did for them in letting thē continue in their strength. But wee must marke how the people shew here, that they wil not try God any further, and that it is enough for them to haue had that one experience, that the lawe was not a thing inuented by man, but that God was the author thereof. Therefore it must be taken as if they had sayd thus: This day haue we seene that God hath spokē to men, and they remaine still aliue: that is enough for vs: we in∣tend not to abuse Gods patience in this case: he hath spared vs to day, but wee must not looke y^t he should doe so euer: he hath giuen vs a tryall for this once, & that was because of y^e lewdnesse & hardnesse of our heartes. For were we worthie to haue him appeare to vs in his glory? No: but he knew y^t we would neuer be fully tamed & sub∣dued to his obediēce, except he had come in his visible glorie, & made vs so afraide as we had bin at our wits end. Therfore if he had not won vs so by force, he knew wel that we would haue bin al∣ways as wild beasts. But seing it hath pleased him to pardon the fault that we haue cōmitted, & to beare with vs this time: we wil not fal to it againe: for y^t were ouermuch: it were a skorning of his pa¦tience. So then, this one recorde sufficeth vs, both for our owne liues and for the liues of our children, & so forth for euer to the worlds end, y^t they which come after vs may knowe y^t it is not for vs to draw God out of heauen any more, as though he ought to be but our mate. Thus yee see how these two sayings agree very wel.

Now hereupon we haue to note, y^t although Gods word be of force to bring vs to naught▪ yet he vseth such mercy towards vs, that wheras it should cōsume vs, it giueth vs life. And whē I say y^t Gods word can bring vs to nought: I meane not y^e word alonely as Moses discribeth it here: but also that if our Lord list to make vs feele the

power of his word, it would vtterly vndo vs, not∣withstanding that it be vttered by men. Neuer∣thelesse wee see how our Lord quickeneth vs by his word, specially now adayes by the preaching of his Gospell.* 1.12 For that which is spoken in the fifth of Saint Iohn, is dayly accomplished: name∣ly that as many as heare the voyce of the Sonne of man, are restored to life. For naturally we bee straungers to God, and banished from his king∣dome, and so by that meanes wee bee as it were [ 10] in our graues. But here our Lord Iesus Christ of∣fereth vs the remission of our sinnes, and God his father adopteth vs for his children: and so doeth he shewe vs the light of saluation, and we bee quickened againe by meanes of the Gospel. And therefore wee haue good cause to glori∣fie our GOD in that he maketh his woorde to serue to deliuer vs from death and to restore vs to life, notwithstanding that it bee of power to consume vs, at leastwise if he turned it not to the [ 20] contrarie vse.

But by the way let vs marke well, that if our Lorde haue at one time giuen vs more than we deserue: wee must not therefore take leaue to tempt him, and to subdue him still to our lustes, as wee see the Papistes doe nowe adayes, who excuse themselues of their not comming to the Gospell, bicause they see no myracles wrought in our time. No surely. But whereto serue the my∣racles that our Lorde Iesus Christ wrought, and [ 30] which he committed to his Apostles to doe like∣wise? Shoulde those serue to no purpose at this day? Ye see then y^t God vttered an excellent po∣wer at the first comming vp of y^e Gospel:* 1.13 heauen & earth were shaken at that time: there was no part of the world wherin God printed not some marke of his Maiestie, to the intent that y^e Gos∣pell should bee authorized.* 1.14 The Angels came downe at the birth of our Lorde Iesus Christ to beare witnesse of him:* 1.15 the Sunne was darkened [ 40] at his death: the vaile of the temple was rent a∣sunder to shew that the sanctuarie was opened, and that there was more free accesse to God thā euer there had bin:* 1.16 the sea was calmed: the di∣uels themselues did homage to y^e glorie of God which was vttered at that time:* 1.17 and to be short, GOD shewed both from aboue and beneath, that the Gospel came from him, (as I haue tolde you already,) as well by the healing of diseases, as by al the other myracles y^t were wrought. And [ 50] this serued not for y^t time onely, but the remem∣brance thereof continueth vnto this day, and it behoueth vs to receiue that record to seale vp our faith withall, to the end wee may not doubt, but that our Lord maketh his Gospel of as great force by them at this day, as he did at the same time that they were shewed. Yet notwithstāding wee see howe the faithlesse doe still alledge, that if they sawe myracles, it woulde conuert them. But it is certaine that if they saw neuer so many [ 60] myracles, yet would they continue in their stub∣bornnesse, & take occasion of greater rancor a∣gainst God. What is to bee doone then? Let vs learne to bee contented, as I said afore. If God haue giuen vs more than he owed vs, let vs re∣ceiue it with thanksgiuing, & learne not to pro∣uoke him to wrath, nor to tēpt his patience. That is the thing which we haue to remember in this text, where the people saith, let not y^e Lord speak to vs any more, for it suffiseth vs that wee haue heard his voyce once already, and that yet not∣withstanding, he hath let vs liue still.

And to the end that the thinges which I haue declared heretofore may bee the certainer: let vs beare in minde how it is said here, Was there euer man that heard the voyce of the liuing God, and continued still aliue? Here it is shewed vs that the people of Israel spake not in their name onely: but as it were for all mankinde in common. They say not onely, who are wee, but what is all flesh? And in deede, (as I saide at the first,) it must needes bee that men are besotted, when they cannot humble themselues. For they neede no more but to looke to their owne state and to say, what are wee? There is nothing neither in our bodyes nor in our soules, but all maner of frailtie, (I mean not, as we may be considered in our nature as we were first created:* 1.18) But now be∣ing fallen as wee bee,* 1.19 what are wee but as water that glydeth away, & as a smoke that vanisheth away? Nay, which wors is, we be enemies to god, and he must needes be against vs, bicause he fin∣deth nothing in vs but sin and frowardnesse. And therefore when wee bee tickled with our fonde lusts, so as we would faine that God should work myracles, and that we might heare Angels from heauen: let vs repaire to that which is tolde vs here, and say, What is all flesh? Let vs (say I) en∣ter into consideration to see what wee bee: and our owne vnabilitie will teach vs sufficiently, to praise God for not making vs to feele his pre∣sence to consume vs and confounde vs: but to make vs feele it in such wise as it may drawe vs to him with amiable gentlenesse, by hearing mē like our selues, and our owne brethren speaking as it were in his person.

And whereas the people of Israel say, What people is it that euer heard the voyce of the living God, and continueth still aliue, as wee haue done: it is to shewe that this deede of his should not bee drawen into a common example, [so as others shoulde looke to haue him doe the like.] And therefore let vs not say, why doeth not GOD speake to vs now adayes after a visible maner, as he did vpon Mount Sinay? It pleased him so to doe: but it is not for vs to lode him with any law, or to binde him to do still as he hath done once heretofore. Therfore (as I said erst) let vs not a∣buse Gods grace, neither let vs fall to disputing with him, to say, seeing that God did so at other times, why should he not do y^e like now adayes? For when men auaunce themselues after that fashion, it is a diuelish presumption. Wherefore let vs yeelde God so much honour, as to giue him leaue to manifest himselfe to vs as he him∣selfe listeth, and as he knoweth to be expedient, and let vs not bind him to any necessitie, vnder colour that he hath vouchsafed to shewe some speciall fauour at some time before. Let not vs threape vpon him to doe the like againe, but let vs be contented with his single wil, for it becom∣meth vs to be subiect therevnto.

In the ende it is sayde, Goe thou to God, and heare what hee will say to thee, and bring vs woorde thereof, and wee will heare it and doe it. Heare we see first, that the people desireth Moses to bee their Spokesman, and to bring them woorde what he receyueth at Gods hand. Nowe this is written for vs, that all men shoulde submit themselues to the order that GOD hath set in his Church. For (as I haue sayde afore) his will is to speake to vs by the mouthes of men. [ 10] That is the cause why hee woulde there should bee Ministers.* 1.20 It was not deuised by men: but our Lorde Iesus Christ hath tolde vs that hee will haue that kinde of gouernment in his Churche.* 1.21 Nowe then, that there shoulde bee shepheardes in the Churche, to preache god∣ly doctrine, which it behooueth vs to receiue for our owne saluation: it is an inuiolable ordi∣naunce, and such a one as proceedeth from GOD. Sith it is so: let no man striue against it, [ 20] but let vs beare it patiently, and when GOD raiseth vp men to serue him, in bringing vs the message of saluation: let vs not grudge that e∣uerie of vs hath not the same preheminence: for it is his will that his bodye (that is to saye his Church) shoulde bee gouerned after that fashion. Ye see then that the thing which wee haue to gather vppon this text, is, that seeing God hath ordayned Ministers of his woorde, we must hearken to them quietly, and not beare [ 30] any spyte or malice in our heartes, though all of vs bee not teachers, nor put in that office by GOD: for wee must yeelde our selues to his will as I haue told you before. Let that serue for one point.

But by the waye, let vs marke also with what condition wee must haue shepheardes. For this text teacheth vs to discerne betweene y^e decey∣uers y^t abuse Gods name falsly, by taking vppon them y^e title of prelates without cause or reason: [ 40] & the true Prophets, the good seruants of God, & the Ministers of the Gospell. The Pope & all his rable will surely say that men ought to hear∣ken vnto them, and to receiue their doctrine w^t∣out gainsaying. And why so? Bicause it is Gods will y^t there should be prelats in the Church, and that men should heare them and obey them. All this is true. But yet for al that, hath he set vp the title of Prelacie without discretion? No, but he hath also declared therewithall, that he himselfe [ 50] will continue chiefe stil, so as we must obey him, and not be in bondage vnto men. Seeing it is so, we must consider what maner of Prelates & tea∣chers God sendeth vs. And that is, (according to the contentes of this text) y^t they must hearken what God sayes vnto them, & afterward report the same faithfully to the people. Therfore they that are desirous to be heard in Gods name, and will haue their doctrine receiued reuerently: must first hearken vnto God, so as they take not [ 60] vpon them to adde any thing to his woorde, but yeeld themselues teachable vnto him. And whē they haue learned at his hand: let them deale forth the things to others, which they haue re∣ceiued. For no man shall euer bee a good Mini∣ster of Gods word, vnlesse he bee a scholer first, so as he take not vpon him as a Maister ouer o∣ther men, to tell them what he listeth. And a mā must not be ouerwise in this case: for God reser∣ueth to himselfe the office of appointing what things he will haue vs to know. It is not said here simply, Hearken what the Lord will say to thee, and then come and bring vs word: but it is said, Hearken vnto all y^t the Lord shall say vnto thee, so as there ••ee not one point nor one article o∣mitted. By meanes whereof Moses is restrained of all libertie here, and not permitted to report any thing, but that which God cōmandeth him, as we haue seene alreadie in other places.* 1.22And what are nowe these rascals, that dare auaunce themselues aboue Moses? We shall see in the end of this booke,* 1.23 that there was neuer any Prophet raised vp with such grace. And in deed, although we see there was a wonderfull spirit in Esay, & in all the rest of the Prophets: yet is Moses prefer∣red before them all. Whereas it is said, be mind∣full of the Lawe that was giuen you in Horeb: Malachie which spake last of all the Prophetes,* 1.24 doth notwithstanding referre all to Moses, as if he had bin the first teacher, & as though the law were the fountaine from whence wee ought to draw all things. Now seeing that Moses being so greatly preferred, & hauing so excellent prehe∣minence giuen him of God, might not for all y^t, take vpon him to speake aught of his own head, but was bound to deale forth the things faithful∣ly to the people, as he had heard them of God: is it not too diuelish a pride now adayes, that lewd lozels should aduaunce themselues so farre as to say, y^t it is in their power to lay lawes vpon mens consciences, and to binde them vnder paine of deadly sinne? Is it not too barbarous a tyrannie? Therfore to the end we fall not into the two ex∣treme vices: let vs hold the meane way that is shewed vs heere: which is, that sith it is Gods will to haue his Churche gouerned by the out∣ward preaching of his word: euerie of vs must submit himselfe thereto, and be diligent in hea∣ring of Sermons, and hold this as a holy & reue∣rent order: to wit, y^t we should be taught by the mouth of men. And yet in the meane while, men must not haue authoritie to bring vs what they list,* 1.25 but they must be faithfull dealers foorth of Gods word, so as we may euer be able to protest, that our faith is grounded vppon Gods will, and that we depend not vpon the wisedome of men, but that our Lord holdeth vs so in obedience to∣wards him, as we may say y^t wee heare him from heauen, though he vse the meane and trauell of men in the doing thereof.

Now let vs kneele down in y^e presence of our good God, with acknowledgement of our faults, praying him to make vs so to feele them, as wee maye learne to mislike more and more of our selues for them. And for as much as the verie re∣medie to rid vs from al our diseases and corrup∣tions, is to heare his holye woorde: it maye please him so to open our eares, as wee maye receyue it with all reuerence and humilitie, and so print it in our heartes, as wee may make it auayle to the vse for which hee ordeyned it, namely to quicken vs and to drawe vs to salua∣tion,

that wee may desire it with all out heartes, and apply our indeuour thereunto more and more. And therefore let vs all saye, Almightie God heauenly father, &c.

Notes

• * 1.1

  Exod. 19.18.19. & 20.18
• * 1.2

  Esa. ••.2.
• * 1.3

  〈1 paragraph〉〈1 paragraph〉
• * 1.4

  Eze. 11.19. & 2. Cor. 3.3
• * 1.5

  He. 12.18.20
• * 1.6

  ••xo. 33.11.
• * 1.7

  1. Pet. 1.17.18.
• * 1.8

  Luke 10.16.
• * 1.9

  ••. Cor. 4.7.
• * 1.10

  Luke 10.16 Matt. 17.••.
• * 1.11

  Luke 9.35.
• * 1.12

  Iohn 5.24.25.
• * 1.13

  Ioel. 3.16.
• * 1.14

  Luke, 2.9.10 11.
• * 1.15

  Matt. 27.45 51.
• * 1.16

  Matt. 18.26.
• * 1.17

  Luke 4.41.
• * 1.18

  Rom. 8.7.
• * 1.19

  Eph. 2.3.
• * 1.20

  Matt. 28.19.
• * 1.21

  Luke. 10.16.
• * 1.22

  Deut. 〈…〉〈…〉
• * 1.23

  Deut. 〈…〉〈…〉
• * 1.24

  Mal. 44.
• * 1.25

  1. Cor. 〈…〉〈…〉