Sermons on Deuteronomy, Sermons · Sermon 110
On Tewsday the iij. of December. 1555 The Cx. Sermon which is the fourth vponupon the eighteenth Chapter.
16 According to all that thou desiredst of the Lord thy God at Horeb, in the day of the assemblie, when thou saiedst, Let mee henceforth heare the voice of the Lord my God no more, nor see this great fire any more, least I die.
17 And the Lord said vntounto me, they hauehave done well, to say so:
18 I will raise them vp a Prophet from among their brethren, like vntounto thee: and I will put my words in his mouth, and he shall speake vntounto them, all that I commaund him to say.
19 And it shall come to passe, that whosoeuer obeyeth not my words that hee shall speake in my name, I will call him to account for it.
20 But the Prophet that shall presume to speake words in my name, which I hauehave not commanded him to speake, or which speaketh in the name of other gods: that Prophet shall die for it.
AFter that God hath 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 themselues. 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 giuegive signes of his presence as though he had come down from heauen,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 hauehave some Prophet to speake to them, and to bring his messages to them: which thing was graunted vntounto them. Nowe if they cannot like of the condition that they themselues required: what excuse is there for them? Wee see then what the meaning of Moses was, in saying that GOD woulde raise vp Prophetes from time to time among the Iewes, yea euen 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 themselues vtterly vntractable and vnruly?
Moreouer it behoueth vsus 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 themselues to desire a Prophet: but he doth also shew that he condescended in al points to their desire. For the Gentler that God sheweth himselfe towards vsus, and the more he fashioneth himselfe to our nature: the more are wee bounde vntounto him: and if wee drawe not nigh vntounto him, surely we bee dubble to blame. We heare how S. Paul saith;Gal. 4.12. Brethrē, be ye as I am; for I desire not but to be as you are. If a mā speake after yt maner, shal he not be heard? If God thē shal appeare in his glorie, and shal say: That hauing pitie of vsus, he will for our sake stoope downe & debase himselfe; 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 hath so blinded vsus, that there is no more natural vnderstanding in vsus? Yes: For it must needes be a horrour to vsus, not to followe our God when he sheweth vsus such example. Who are we that our GOD shoulde as it were transforme himselfe (as wee see hee maketh himselfe both a father and a mother, and a nource towards vsus,) and that wee on our side shoulde holde skorne to bowe any whit vntounto him? Thus yee see what we hauehave to marke vppon this saying, where Moses telleth vsus 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 vsus not heare the voyce of our God any more, nor see this great fire any more, Exod. 20.20for feare least we die. I hauehave tolde you already howe it was Gods will to authorise his Lawe by doing the myracles that were seene 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 hauehave vnderstoode, that God shewed himselfe to bee their gouernour, and that the Law came of him, and that he auowed it to be his. Yee see then that that was as a seale to make the Law of God to bee 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 onelyonly make them at their wits ends, I meane the Lawe so farre foorth as it sheweth vsus the rule to liue well. For whereas God commandeth vsus to do the thinges that hee alloweth; indeed it is the way of life and welfare. But what are wee? Wee hauehave a frowarde nature: and in steede of obeying and of behauing our selues as becommeth vsus;Deut. 27.26. wee cease not to offende God. Nowe hee pronounceth his curse vponupon all such as transgresse his commaundements. All of vsus therefore are condemned by the Law, and there is no remedie but God must be our Iudge. 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 doth 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 shew 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 vsus, was by sending vsus Prophets and teachers to speake vntounto vsus in his name: would that the people also shoulde knowe the profite thereof. True it is, that whensoeuer God speaketh wee ought to bowe downe our neckes and yeelde him such reuerence, as none of vsus refuse to obey him, though hee speake to vsus by the mouthes of mortall men. Yet notwithstanding, his meaning is not that his worde should but only hauehave such maiestie among vsus as to make vsus afraide: but that it should be sweete and amiable to vsus, 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 bee taught by the Prophets and preachers whom he woulde sende vntounto 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 heauen visiblie to speake vntounto vsus: for that were not for our benefite. In deede many men are of that minde that they would faine hauehave 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 vp into the pulpet: but yet doth God know it to bee 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 himselfe, and to send Moses vntounto them. Therewithall let vsus marke also that Gods authorising of the Lawe was not for the Iewes onelyonly; but to the ende that wee also at this day shoulde receiue the same with all humblenesse, and vnderstande that whosoeuer despiseth it, aduaunceth himselfe against the maiestie of the liuing God, and maketh warre against him. That is the thing which wee hauehave to remember where mention is made of the terriblenesse of Gods voyce, and of the fire that filled the aire. And thereuppon let vsus marke (as hath beene treated of alreadie), that God promised a Prophet, not onelyonly to the Iewes, but also to vsus; and that it is a continuall order in his Church. So then, will wee bee reckened for the children of God? Let vsus suffer our selues to bee gouerned by his word. Yea, and let vsus not hold skorne to heare men that speake to vsus in his name. But although they bee from among vsus and of our owne companie, so as wee might alledge that we owe them no such duetie as in respect of their persons: yet notwithstāding seeing they be set in Gods steed, and by his will; let that suffice vsus. And if we intend to honour God, and to hauehave him to reigne ouer vsus: it behoueth vsus to shew it in this case, by yeelding such obedience to his worde, as those whom he sendeth to vsus be heard of vsus. And hereof wee see what is saide by the Prophet Esay.Esa. 5….…. For like as Moses had foretold yt God would raise vp a Prophet: so yt Prophet Esay saieth that at the comming of our Lorde Iesus 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 childrēs children. This thing then ceased not when ye Gospel was published throw ye world: but rather it was newly confirmed, as I hauehave also shewed before. For who was this Prophet, but our Lord Iesus 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 Iesus 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 vnderstande that hee shoulde bring them the full perfection of all wisedome. Our Lorde Iesus 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 spokē of afore by Moses. And this was not done alonely for our Lord Iesus Christ himselfe as S. Paul sheweth in the fourth to the Ephesians,Eph. ….8 …1. where he saieth that Iesus Christ being gone vp into heauen, hath prouided for the state of his Church to the end that it might bee 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 Iesus 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 Iesus Christ and his childrens children shall hauehave the worde in their mouth at this day. God saieth not, I will sende you my worde from heauen, or, I will cause it to bee preached vntounto you by mine Angels: What saith he then? I wil put my word into thy mouth In deede our Lord Iesus is set there in highest degree: but yet there followeth; and into the mouth of thy seede, and of thy childrens children. Then let vsus conclude, that euen to the worlds ende, if we wilbe members of our Lorde Iesus 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 vntounto vsus.
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 hauehave exhorted the Iewes to receiue his woorde with meeke and lowly mindes: but also threateneth them, because thinges 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 doth, saying: Looke to your selues, for my sending of Prophetes vntounto you is to your benefite, and it were as much ease for mee to make my voice ring from heauen: but I know what is meetest for you, and you yourselues hauehave 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 doeth S. Iames leade vsus,…. ….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: euen so the true preparation that God requireth of vsus, is to humble ourselues: for our Lorde Iesus began at the same ende. Howbeit forasmuchas there are some so blockish, that they cannot be moued by gentlenesse: therfore is this threatening added, wherein our Lorde declareth that if wee despise his worde when it is brought vsus so by men, such a fault shall not scape vnpunished: for I will require a reckoning thereof, saith hee, As if he should say, Indeede it may well bee that such contempt shall bee let alone, and not once thought vponupon in the worlde: but yet shall I continue still to warrant my worde, and yee must come to account before mee though yee bee scaped the handes of men. And this is to bee well marked. For when our Lorde will hauehave men to obey him, hee saieth 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 bee readie to submit themselues 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. Yee shall see a sort of skoffers which will needes bee taken for good Catholikes, but as for sermons, they let them alone, and they thinke them to bee 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 hauehave vsus to hearken to him. As howe? They can say wellynough that they bee willing to obey. But he addeth whosoeuer heareth not the Prophets whom I sende. I hauehave shewed already that seeing God hath set this order in his Church: it ought to be helde as vnuiolable. Therfore whosoeuer hee bee that maketh none account of Sermons, ne resorteth to them; doeth shew him selfe to be a rebell against God. Who sayes so? Euen he himselfe. We neede not go to reasoning thereupon. For our Lorde telleth vsus that all such as will not quietly submit themselues to the order which hee hath appointed, are rebelles against him. Yee see then that the thing which we hauehave 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 vsus, the men that hauehave the charge and office to speake to vsus in his name, must be receiued, & all of vsus both great and small must frame themselues thereafter.
Moreouer let vsus proceed to ye cōparison which ye Apostle maketh in the Epistle to ye Hebrewes. For he sheweth (as trueth is) that Moses and his fellow Prophets were but seruaunts.Hebr. 3.5.6. & 10.28.29. The master himselfe is come: and that is the onelyonly sonne of GOD, who hath 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 hauehave seene before. But nowe our Lorde Iesus speaketh more liuely in the Gospell: and shall men make no account of hearing him? Let vsus marke then that all such as striue nowadayes against the doctrine of our Lorde Iesus 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 vsus beare in minde,Gal. 3.19. that as oft as the Gospell is preached vntounto vsus, it is all one as if the sonne of God speake to vsus himselfe: and therefore that hee ought much rather to bee hearde than Moses. True it is that the Lawe is of God likewise, and it was giuen by the verie spirite of our Lorde Iesus Christ. But as nowe we stand vponupon the meanes that God hath vsed in the Lawe and the Gospell. For the more that our Lord hath vttered his glorie, the more ought wee to be prouoked to submit our selues vntounto him: and that is done in the Gospell. Wherefore let vsus conclude, that as nowe we must hauehave a greater regard to harken to the things that are brought vsus and set forth vntounto vsus in the name of our God, than our forefathers had in the time of the law. And that is the thing which our Lorde Iesus ment by this saying, that Iohn 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 Iohn Baptist. Iesus Christ speaketh not there of the holinesse of mens persons: but magnifieth the doctrine of saluation which is preached to vsus at this day, insomuch that Iohn 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 Iesus hath performed his mediatorship in reconcyling vsus to God his father;2. Cor. 5.19. & Heb. 9.27 1. Iohn. 1.7. & 2.1. that his death and passion are the euerlasting sacrifice whereby perfect righteousnesse is purchased to vsus; 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 vsus fauour in Gods sight: that his obedience is imputed to vsus for righteousnesse: and that God adopteth vsus in him to make vsus heires of his kingdome. All these thinges then are at this day declared vntounto vsus largely in the Gospell. And seeing that God is so gracious to vsus in preferring vsus before all the kings and Patriarks that liued vnderunder the olde testament: Wo worth vsus if we cannot fare the better by such a prerogatiue. Seeing that the kings (I say) which were desirous to hauehave hearde the thinges which wee heare,Luke. 10.24 and to hauehave seene the thinges which wee see, obtained not their desire; and nowe GOD hauing giuen vsus more than them, can winne nothing at our hands by so doing but skorne and despite: what will our rewarde bee? Hee may well vpbraide vsus as hee did the Iewes in olde time,Esa. 5.4. saying: My people what hauehave I done to you? My vyneyard, I hauehave planted thee, I hauehave husbanded thee, and I hauehave 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 vsus in these dayes? Are not wee worthie to receiue a hundred folde more damnation than they? Yes certainely. So then let vsus 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 hath set for them to resort to sermons, there to bee taught by the mouthes of those that are in that degree and office. For as I hauehave declared, it is not ynough for vsus to say, Gods worde is worthie to bee hearde: but wee must also shewe the same by proofe. Whensoeuer our Lorde speaketh, although it bee by the meane of creatures: yet let vsus receiue him quietly and obey him.
Let vsus note further, that where as it is saide hee will require an account of it: the meaning thereof is: that wee shall hauehave 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 yee shall see, that they which shoulde holde the sterne to make Gods worde to bee receiued with reuerence, hauehave no regarde of it at all. The Princes, Magistrates, and Iudges of this worlde, doe punish thinges which they knowe to bee 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 cōmon by word to say, Who is hee that accuseth mee? Whome hauehave I wronged? The partie that shall hauehave spited God openly, and therefore deserueth to bee 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 heauen, yea and all other creatures crie out against him; and yet hee hath 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 themselues: but they be not so zealous as to set themselues against such as offende God. And yet in the meane whyle the Iudges 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 bee set light by. These thinges are to bee seene: and yet men winke at them. Therfore doeth God tell vsus that hee will call them to account for it. Verie wel (saieth hee): let men bee as negligent as they will: yet wil not I forget these things, whatsoeuer come of it.
Heereby wee bee warned to receiue Gods worde when it is set forth vntounto vsus, and to inure our selues to the hearing thereof, not for feare of men onelyonly, but to eschew the wrath of the heauenly Iudge, seeing hee is minded to defende the authoritie of his worde. Were this well marked, men woulde bee better disposed to suffer themselues 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 cēsured. After yt maner do these Sarasins speake that dwell among vsus here, who hauehave 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 hauehave no affection at all. But let vsus bethinke vsus howe it is saide here, that our Lord wil not let men alone so: for although no mā maintain his glorie, but presume malapertly to despise him: yet shall not their so doing boote them. For why? He telleth vsus that he will doe his office, & not bury things in forgetfulnes. Then if men winke at the despising of Gods worde: God himselfe must in the end shewe, that he setteth such store by it, that hee will be auenged of them for it. Thus yee see what we hauehave to mark, in Gods vttering of such threatnings against all the despisers of his Law.
Besides this, it is his minde also to prouide yt wee be not deceiued nor abused vnderunder pretence of this honourable title of Prophet. For as it becommeth vsus to obey God by being taught by such men as he hath 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 hath prouided here for both twain. First he sheweth 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 vsus, and requireth no more but to teach vsus familiarly. Therefore when men step aside after that maner to superstitions, and cannot bee contented with Gods trueth which is the perfection of all wisedome: must it not needes bee 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 hath so prouided for his Church, as men may well holde themselues to that which he hath done: Let euerie man bee 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 (saith he) Presume to speake in my name. For I must put my worde in the mouth of the Prophetes. Esa. 59.2….Hee saieth expresly, I will put my word in their mouthes: and therunto answereth the text of Esay which I cyted afore. Whereby it is shewed vsus that God raiseth not Prophets vp to lay the bridle in their necks, and to giuegive them full libertie to preach what they list: but hee raiseth them vp to be as his instrumentes to deliuer the thinges faithfully which they hauehave heard of him. Yee see then with what condition God hath raised vp prophets in all ages, namely yt he put his word in their mouthes. And whereas we preach nowadayes; it is not for that Christ hath giuen vp 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 vsus with his doctrine. Therfore we must not presume to alledge any thing which we receiue not of the only sonne of God. Wherefore let vsus marke well, that as it was Gods will heere to subdue folk to humble themselues, so as they should not refuse to bee taught by his worde when it is preached: so on the otherside he hath prouided that such as hauehave commission to speake, must not bring their owne dotages and dreames, nor deuise any newe doctrine, but onelyonly first learne of their master, and afterwarde deliuer 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 vponupon what condition they should heare the Prophetes. For here are two extremities, as in deede wee neuer keepe any meane, vnlesse our Lorde drawe vsus to it by force. If wee keepe it not, wee become heathenish, and his worde is skorned of those to whom hee sendeth vsus: 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 euill, and God will none of that. Indeede hee will hauehave our faith matched with humilitie, but not that we should be starke blockes without discretion. For cleane contrariwise hee willeth vsus to trie mens spirites.1. Iohn 4.1. Then must wee hauehave skill to examine thinges whether they be true or no, when men speake to vsus in the name of God. The way therefore which wee must holde, is that when Gods name is alledged, wee must bee touched with reuerence to hearken earnestly to the thinges that are spoken, and howsoeuer the world go, wee must bee prepared to receiue them. And when wee hauehave this modestie of yeelding our selues teachable by the thinges that are set forth in the name of God: Wee must also pray him to giuegive vsus his holy spirite, that wee bee able to discerne aright and not be beguiled, nor imbrewed with lyes vnderunder false pretence of his name, but that although Satan transforme himselfe 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 vsus, saying that although he will hauehave vsus 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 vsus of all discretion, and to stop our eyes that we should not knowe what to followe. No: but he wil hauehave vsus 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 euer is tolde vsus without exception: but (as I saide,) when men speake to vsus 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 vsus marke, that God meant not
faithfully or no; wee must compare the thinges that are cleane contrarie. We knowe that the true touchstone whereby to try the goodnesse of any doctrine, is the referring of all thinges vntounto faith,Rom. 12.6. (as Saint Paul saith thereof,) and to the gloryfying of God, that men be taught to put their whole trust in the grace of our Lorde Iesus Christ, to mislyke of themselues and to be ashamed of their own doings, & to frame themselues 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 vntounto him. That doctrine is alwayes good, and that is an infallible rule. When men are condemned in themselues; when they be shewed 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 onelyonly to craue forgiuenesse lyke wretched sinners: that is a sure doctrine. For faith leadeth vsus thereunto, and compasseth it as a certeine rule. Againe, when sinnes are condemned by Gods lawe, and men are shewed what true repentance is, to wit, a mislyking of their sinnes & a desiring to be gouerned by Gods spirit, and to bee altogether chaunged: that is a sure doctrine. Moreouer, when men are tolde that they must flee to God for refuge, and call vppon him onelyonly, 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 vsus to our Lord Iesus Christ, and to assure vsus the better of the benefites which he bringeth vsus that we may be partakers of them▪ and that God also putteth vsus in possession of thē: 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 iudge that a doctrine is false, when it darkeneth or diminisheth the glorie of God. If the thing that belongeth to God bee plucked away from him to be bestowed vponupon creatures: it is a practise of Satans to turne vsus out of the right way. Againe, if one doe puffe vp men with pride and ouerweening; and make them beleeue 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 giuegive 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 hath shewed vsus. For all the whole doctrine of poperie tēdeth to none other end, but to aduaunce men, and to puffe them vp in such wise with their owne deserts, as they may be halfe at defiance with God, as though they could accuse him. Againe, it sendeth men too and fro. In stead of putting their trust in the onelyonly freegoodnesse of God, and in stead of imbracing our Lorde Iesus Christ: men are taught other infinite meanes to saue themselues. Moreouer, in steed of hauing the only Lawe of God for their onelyonly rule in all thinges, and for their onelyonly holynesse and perfection: men hauehave set out their owne trifling traditions. Thus may ye easily iudge of these thinges. And what is to be sayd of their Sacraments? It is euident that they be meere witcheries in the Popedome, so as Iesus Christ is driuen a great way off by them. and men make idols of the visible signes & liuelesse creatures, and Satan hath 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 thinges which I spake of afore, to be sure & infallible markes thereof. But in this text our Lord meant onelyonly to tel vsus that he will discouer the false prophet, at leastwise one way or other, whereof hee setteth downe one kinde here.
I hauehave 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 hath tolde vsus, No no, yee shall not be beguiled so long as ye indeuour to follow the trueth that proceedeth from me. If a deceiuer hauehave any countenance among you; I will make his leawdnes to be layd open: I will giuegive you some such token thereof, as ye may always keepe your selues vndefiled, so ye hauehave 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 euer, 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 thinges to try his people withall. And here it is sayd that a false Prophet shall be knowen and iudged 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 followeth not that he should be takē and deemed a true Prophet because it falleth out that he speaketh 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 iust 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 bee soothed in their vices, and are loth to be waked and quickened vp as they should be, and had rather to be borne with: (for such hath the fashion of ye world euer 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 hauehave 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? Euen Gods iust vengeance. Forasmuch as men shut their eyes at the light, & wil needs dwel in darknesse: God giueth Satan the bridle. By meanes whereof it commeth to passe, yt false prophets doe sometimes speake ye trueth; as is to be seene euen 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 hauehave 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 hauehave some Wizard to tel them of their good for tunes: & our Lord suffereth thē to be drawen by such meanes into al ye deceites of Satan, notwithstanding yt some trueth bee mingled therewtall. Now thē, though a false Prophet speake ye truth, yet is not that a warrāt that his doctrine is true: our Lord will not hauehave men to credit him a whit ye more for yt: for we see for what cause he putteth the trueth oftētimes into the mouthes of deceiuers. And so, notwithstanding the thinges that are set downe here, yet doth it abide true still, yt when our Lord is minded to hauehave pitie vppon his people, and not to suffer them to bee abused by false doctrine: he giueth them some token whereby to find the deceiuer: and whereas earst he was in estimation, and might hauehave 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 thinges that are conteyned in this text.
These thinges were performed among the people of olde time, and the examples thereof which we see, ought to shewe vsus 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 hath hapned vntounto you already: (for the citie had bin taken once before, and therefore they thought themselues discharged by being become tributaries after that fashion to the king of Babylon: and so they thought themselues escaped:) No no, ye must indure yet more. This chastisement, which hath not amended you at al, seemeth ouer hard and too sharp a rod vntounto you. But forasmuch as god hath 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 thinges must be so cleane taken away, as ye may seeme to bee vtterly perished. To this extremitie must yee come, because ye hauehave abused Gods patience euen vntounto this houre. And if it come not so to passe, take me no more for a Prophet, but let me bee stoned to death, for I am well worthie of it. But I am well assured of that which I hauehave foretold you, for God himself hath told it me. We see how the Prophets submitted themselues to the Lawe, & also did set themselues 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 kingdome of Dauid shal be set vp againe in our time, and we shall florish more thā euer 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 represēt 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 euen 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, Euen thus shall you be miserably haled into captiuitie, yee make a goodly shewe, nowe yee 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 vnderunder the yoke of subiectiō. Behold, Ananias breaks me this yoke asunder, saying: no, we shall liue still at libertie, and be deliuered from that bondage. It is a wonder. Yea, but how did these wretched and wicked folkes afterward behaue themselues? 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 hath 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. Wherefore let vsus marke that our Lordes intent here was to declare that he wil not suffer vsus to be beguiled, so wee be willing to receiue his worde, and to bee 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 vsus away from goodnes: yet shall we euer hauehave some discretion, that is to say, God wil giuegive vsus some token whereby to keepe ourselues from being deceiued. It is a promise that can neuer faile vsus. And therefore let vsus holde vsus thereto, and secke to obey our God. His reaching out of his hand is enough for vsus: and though there be neuer so many meanes to deceiue vsus; yet will he not suffer them to preuaile, according to that that is promised here. Wherefore let vsus looke to our selues. Whereas we hauehave no Prophets nowadayes to foretell vsus thinges to come, or yt hauehave reuelations aforehād of warre, pestilence, and famine: it is because we hauehave 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 vsus also hauehave an eye to the thinges which are written, and let vsus examine the doctrines that are preached vntounto vsus: and if we finde them to be drawen out of the Lawe, the Prophetes, and the Gospel: let vsus be assured of them that they are certein. And if we vse that touchstone continually to try things by: surely God wil preserue vsus frō all Satans falshoods. Thus ye see what we hauehave 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 giuegive the sayd marke. For it were foule treacherie to iudge & condemne a Prophet without knowing why or wherefore. If a guiltlesse person should bee condemned vnderunder colour of some euill 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, euen 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 vntounto God also, & that is high treason to his person. Ye see then that the cause why Moses saith here, that God will discouer the false Prophets, is to the end they should bee iudged, and also to warne folk that they should not couet to be foaded with vaine hope, as I hauehave tolde you that ye maner of the world is cōtinualy 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 vsus, & are too importunate vponupon vsus, they speak of nothing but of Gods wrath & cursings: & should they not as well tell vsus of gladsome and pleasant things? Those are the thinges which the world requireth. Yea but in so dooing we prouoke Gods wrath. We would hauehave him to be our friend: & wee on our side are enemies to him. If we came to God wt true repentāce & sought him as our father: wee should hauehave no tydings but of peace & prosperitie to delight in. But what? We suffer not God to be fauorable to vsus, nor to shew his louelove towards vsus. For we make war against him as I said afor…. Therefore let vsus 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, whereby they shall be found to hauehave vsed vaine flatterie. Wherfore let vsus not desire to be rocked asleepe with mens deceitfull speeches. For what shall it boote vsus to be acquit by them yt hauehave no power at all: when we shall be condemned before God? And let vsus not tary till God to our cost doe bewray ye leawdnesse of the false Prophets, & so we be caught in some calamitie. But let vsus preuent Gods wrath as soon as we see our sins, & let vsus be touched with them. And if there be any yt flatter vsus, let vsus not giuegive eare to them to bee seduced to our confusion.
Now our Lord setteth downe here two sortes of false Prophets. The one is of thē 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 himselfe vnderunder 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 consciēce. For we see yt the deceiuers hauehave sometimes obiected thus against Gods seruāts: what? Am not I a Prophet as well as thou? Yes verily, thou art in office: but see how thou dischargest thy selfe of it. Let vsus marke then, yt all the matter lyeth not in speaking in Gods name: and yt doth experience well shewe vsus. 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 vp mens soules into destruction. And therefore let vsus marke well, that when a Prophet speakes in Gods name, we must examin whether it be truly or no. For if Gods name bee abused, ye expressing thereof is dubble wickednesse. And yt is ye cause why Moses declareth here, first that if a Prophet bring vsus word in ye name of ye liuing god, we must consider whether the word be committed vntounto him or no. That is one point which wee hauehave to marke here. And because the wretched worlde hath bin beguiled vnderunder false pretence of Gods name: let vsus learne to make narrower search, and not suffer our selues to be seduced at alauē ture, and so to be led by the noses lykebrute beasts. True it is that Gods name ought to hauehave such reuerence among vsus, yt we should all hūble our selues to hearkē to ye things yt are set foorth or spokē 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 hath not left vsus his holy Scripture for naught. It is ye true touchstone whereby we must try all doctrines, yt we may iudge of them aright.
The second sort of false Prophets which Moses hath set downe heere, is of those which speake in the name of Idols; which abuse crept in at length euen among the Iewes. For after that thinges were once growen out of kinde; All tooke vponupon them to be Soothsayers and Prophets: but that was altogether in the name of idols, according to the cities wherein they dwelt. Wheresoeuer there was a Temple: there was a Iewe that said, we hauehave the foreknowledge of thinges to come, euen by byrth: and yet in the meane while they solde their Prophesies, as these deciuers doe which trot vp and down the world, and say they can tell folkes their fortunes. And it was a common practise of all the Iewes, as appeareth euen 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 hauehave that gift because they be the linage of Abraham, because they be circumcised, because they bee Gods owne people and heritage, and because they hauehave the Lawe, and looke for their promised redeemer: and yet for all this, they giuegive ouer themselues to such abhominatiōs, 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 themselues to hauehave 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 thē selues, be no idols: yet doe they make them so, which doe so abuse their names. And therefore let vsus 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 giuegive our selues to any mortall creature: and therefore onelyonly God is to be heard. Againe, when Gods name is pretended, let vsus try whether it be in trueth or no: we hauehave his word, we cannot lye: and hee will giuegive vsus the vnderstanding thereof, if we be lowly and meeke. And if we submit our selues wholy vntounto him; it is certeine that he will neuer suffer vsus to be deceiued. Well may we be tēpted, as we hauehave seene in the thirteenth Chapter, yt God wil try vsus whether we louelove him or no. But if there be such an vpright minde to be found in vsus yt we wil seeke to serue him purely, & to obey him: surely hee will deliuer vsus frō all deceit. Thus ye see in effect what we hauehave to remember vponupon 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 himselfe beyond measure, speaketh 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 frō heauen, whē in very deed he is but a lyer, and hath nothing but winde in him? If I take vponupon me another man… name, & say, such a one hath giuen me commission: is it not too leawd a falshood? The partie to whom I hauehave done ye wrong may come and say, Ah thou lyar, how durst thou abuse my name? Such dealing (I say) would bee counted great iniurie. Then if a mortal man auaunce himselfe in the name of God, (as for example, if I step vp into ye pulpit & require audiēce 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 vsus mark wel, how it is not for naught yt Moses sayth yt the false Prophets shall be condemned, yea euen because of their proud & presūptuous dealing, and for their vntollerable rashnes. And hereby as many as hauehave 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 hauehave 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 exāple, I stand not here to make newe Lawes, nor to forge new articles of faith. What then? Our Lord hath vttered his whole will vntounto vsus in the holy scripture,Deut. 12.32 & it is not lawful to ad any thing there to. What am I to do thē? wherfore do we preach yea & that continually day by day? To the ende y• the scripture should be well vnderstood, that it should be applyed to our vse, & that men might know how to benefit thēselues therby; as how to imbrace Gods promises, how to order their lyfe aright, & how to liue quietly eueryevery man after his owne calling. The shewing of these thinges is to minister force to ye holy scripture yt wee may vnderstand it and fare the better by it, and bee edifyed therewith. Such (say I) as hauehave ye charge of preaching Gods word, ought to hauehave a special regard of these thinges.
Howbeit forasmuch as no creature no not euen ye Angels of heauen, are able to execute so high & noble a cōmission: we must pray God to guide & gouern vsus, bearing in minde therewithall (as S. Paul sayth) yt no man could say yt Iesus is ye Lord,1. Cor. 12.3. (yt is to say, no man can giuegive glory to ye sonne of God,) but by the holy Ghost: & to bee 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 hath not receiued of God, so as he may safely protest yt he hath not amed at any other end, than the worshipping & seruing of God, euen according to ye doctrine which hee hath deliuered heretofore in his holy scripture. Againe the people are to be exhorted to take heede yt Gods glory bee not defaced. For ye Papistes think it an humilitie allowable before God, & a very good & commē dable deuotion, to be so brutish as to receiue all yt euer is put vntounto thē. 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 thē at their pleasure. Ye see thē 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 thinges, 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 vp their diuelish pride to the intent to thrust downe God thereby?
Let vsus mark well then, yt whereas Moses speaketh here of ye pride or ouerheaddinesse of ye deceiuers: it is not onelyonly to make them to bee mislyked, punished, and cut off from among ye people: but also to warne vsus 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 hath set: wee must bee 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 vsus lyeth. And therefore all of vsus in general, as well the preacher as the hearer, are warned to consider what the plaine reuerence is which God requireth at our hand. It consisteth not in ceremonies, nor in vaine bablinges as men say: but in this, that he onelyonly doe speake and all mens mouthes be kept shut. Not yt there should be no Shepheardes, to preach the doctrine vntounto vsus: 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 hauehave his full force, so as men vnderstand that that is the standard vnderunder which we must gather our selues, and that God will be obeyed by mens submitting of themselues therunto. For without that, there will be nothing but pride and ouerstatelynesse among vsus. And so ye see that the deuotion of the Papistes is diuelish, because they hauehave left God to submit themselues to creatures, and suffer thēselues 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 saith 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 thē selues and come to make gay shewes vnderunder the name of God, as I hauehave tolde you afore, that sometimes men are too fearefull. In deed there are that mocke at God and hauehave no feeling of conscience at all, but set as light by the trueth as they doe by leasings: & euen at this day, there are that make as much account of the Gospell, as of ye abuses of the Popedome: Iesus Christ & the Pope are all one to them. What a sorte of mockers are to be seene, which will needes bee coūted 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 vntounto them, they dare not receiue it for feare: againe on the other side, if the trueth be put vntounto them, their agreeing to it (if they doe agree) is not with any certeintie. Ye shall see a number yt are euer 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 hauehave vsus to stand in any such feare. He will hauehave vsus to be sure of his worde; & when his trueth is throughly proued vntounto vsus, he will hauehave vsus to defy the world; & all the diuels of hell; Insomuch yt if the very Angels of heauen should set themselues against the Gospell,Gal. 1.18. wee see how S. Paul sayth that we must hold them for accursed and excommunicate. God then will hauehave his worde honored so highly, that whē we once knowe it & are sure of it, we must not be any more afrayd.
It standeth vsus 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 thinges that are told vsus 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 kingdome of Iesus Christ, otherwise than in ye Popes person, who hath the keyes of the kingdome of heauen. Woulde not the alledging of all these thinges make the stoutest of all to shrinke, if we were not armed against them? Yes: but when al these thinges are pretended, wee must consider whether the reporter of thē 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 bee regarded afterward. Let him thunder his belly full; yet shall all his excōmunications passe into smoke, and all his threatninges shall be but mere vanitie. The effect therefore of ye thinges which our Lord ment to say in this text, is yt being well assured of Gods word, and hauing examined all doctrine, (howbeit with humilitie,) & hauing vsed ye foresayd touchstone of the holy scripture: we may wel defye all thē ye cloke thēselues vnderunder 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 vntounto vsus. For so lōg as we hauehave 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 hauehave to marke, yt wee bee not fearefull where God will hauehave vsus to be stout. But yt when we hauehave his doctrine & truth, we must so profit our selues by thē, that whatsoeuer ye diuell doe practise, he may not turne vsus 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 saith, This is the rest. Therefore let vsus continue therein, and holde on to the marke whereunto God calleth vsus: and then can we not doe amisse.
Now let vsus kneele downe before the Maiestie of our good God with acknowledgement of our faults, praying him to make vsus feele them better thā we hauehave done, & to strengthen vsus more and more by his word, yt his kingdome may be aduaunced among vsus, & we indeuour so to serue & honor him, as we may be vnderunder his protection, and he mainteine vsus in such wise, that we knowing him to be our good father & Sauiour, may take the more courage to giuegive our selues wholy to him, all our lyfe long. And so let vsus all say. Almightie God heauenly father, &c.