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 Fryday the xvij. of Ianuarie, 1556. The Cxxxj. Sermon, which is the second vpon the three and twentith Chapter.

3 The Ammonites &c.

4 Because they met you not with bread and water in the way when ye came out of Egypt: and because they hyred against you Balaam the sonne of Beor of Pethor in Mesopotamia, to curse you.

5 Howbeit that y^e Lord thy God would not hearkē vnto Balaā, but the Lord thy God turned his curse into a blessing vnto thee: because y^e Lord thy god loued thee.

6 Thou shalt not seeke their friendship nor their welfare at any time for euer.

WE saw yesterday howe that al∣though God did not punish y^e spitefulnesse and crueltie of the Ammonites and Moabites at the first; yet notwithstanding [ 20] hee did beare it still in minde. Lykewise when as he winketh at faultes, it is not because he hath forgotten them, but that eue∣ry thing shall be reckoned for in his due time. Whereupon I tolde you, that they which haue offended must not flatter themselues, if GOD beare with them and lay not his hand vppon them at the first: but that they must consider y^t he allureth them vnto repentance when he is so [ 30] patient,* 1.1 yea, and that he stayeth to see if men wil perceiue their owne wickednesse and be sory for it. We declared with all, why God commaun∣ded the Israelites to execute his vengeance, and in what sorte they should doe it. It remaineth now that we see the reason which is contained here▪ which is that the Ammonites & Moabites (though they issued out of the stock of y^e Iewes) did notwithstanding shewe themselues their mortal enimies by stopping of them from com∣ming [ 40] into the land of Canaan. It is true that this poynt hath bin cōsidered of as concerning those which rayse offences to turne Gods children frō comming vnto the inheritance which is promi∣sed them, who are by good reason condemned in the person of the Moabites and Ammonites.

But now we must consider that which Moses toucheth concerning the curse. He sayth, That the Moabites hyred Balaam the son of Beor to curse the people.* 1.2 Marke here the meane which [ 50] the Moabites vsed to roote out thē whome God had chosed, and to sparre the doore against them, that they might not take possession of the land of Canaan which was promised them. The Mo∣abites sawe full well that they could not be the better men if they came to handy strokes, and therefore they hired a false Prophet to curse them. And in what sorte? forsooth in the name of God. Now in the first place we see, that they which had no true & pure religion, had yet some [ 60] seede thereof: yea and that they had this prin∣ted in their hart, that God gouerneth the world, y^t all thinges are ordered according to his will, y^t they whom he fauoreth do alwaies prosper, that they to whom he is contrary are vnhappy & vt∣terly confounded. That is y^e cause why the Moa∣bites hired Balaam in this sort to curse the Isra∣elites in the name of God. For although all this which they did be disallowed, & that they falsly pretēded y^e name of God like trecherous caitifes as they were, so as this deede of theirs was in thē a cursed defilement, yet notwithstanding al this proceeded frō a good grounde, namely: y^t they yeelded vnto God all power of ruling y^e worlde, howbeit y^t they abused it afterward. Now when we see this, if we think to cōpasse y^e things which we take in hand, w^tout calling on y^e name of God, so as one putteth his trust in his owne paines ta∣king, an other in his wisedome, a thirde in his strength: we are worse than these blinde wret∣ches which neuer knew one word of the law: and there needes no other witnesses to condemne vs before God. This therefore is a point wel worth the noting. Seeing God would y^t such light shold remaine among y^e vnbeleeuing, as y^t they shoulde knowe y^t he gouerneth the life of men heere be∣lowe, and y^t all thinges are in his hande: [much more] ought wee to yeelde y^t honour vnto him, vnlesse wee will be worse than those which were without all true religion.

But let vs also take heede that when we haue some good seede, we corrupt it not. For y^e matter consisteth not altogether in imagining this or y^t of God: but we must haue a sound & pure know∣lege of him. For there is nothing more easie thā to snarle ourselues, because wee are so enclined vnto vanitie, & the deuill also forgeth vs many deceits to intangle our mindes w̄tal, so as y^e truth is by and by turned into a lie, except we stande heedefully vpon our gard. And therefore let vs learne to call vpon God, to the intent y^t if he opē himselfe vnto vs, we may not swarue neither to the right hand nor to y^e left: and y^t the knowledge which wee haue receiued, be not peruerted nor abused. For heere wee see what happened vnto thē which hired Balaam. They tooke him as a Prophet: & in very deed Balac the king of Moab sayth vnto him:* 1.3 I know y^t they whom thou cursest shalbe cursed, & those whom thou blessest shalbe blessed. What is y^e cause why Balac speketh thus? He saw y^t Balaā had receiued from God y^e gift of prophecying, and of foretelling many things to come. He was therfore of opinion y^t seeing God had made him such an excellent mā, he shold be heard. So his intent and purpose was, to bring to passe that God might bee fauorable vnto him.

& this was good (as I tolde you) that he thought thus: Beholde, if God be on our side all shall goe well with vs, we shall remaine safe & sound: but if his hand be against vs, we must needes perish. Ye see one good thing in Balac and in al the Mo∣abites which were his subiects, for they acknow∣ledged that if God were their aduersarie partie, they could not withstand him, & thereupon they humbled themselues before him, and desired to obtayn fauor at his hand. Who wil not highlie e∣steeme [ 10] of this? yea, but in the meane while they went not the right way to worke. As I tolde you afore, it is not enough for men to haue some good meaning in generality, but they must come vnto God in such sorte as he commaundeth, and they must not seek any by pathes. For this is not the way to come vnto him; nay rather it keepeth vs aloofe from him, & maketh vs but to recoyle. Therefore albeit the Moabites knew that y^e true happinesse of men is to be in the fauour of God, [ 20] and that they sought to come thereunto: yet not∣withstanding they cease not to offend him grie∣uously. And why so? For they take a cleane con∣trarie way, when they beare themselues in hand that they shall buy the fauour of God for mony. And in what maner delt they? Although y^e peo∣ple of Israell was chosen of God, and the land of Chanaan was promised vnto them; yet the Moa∣bites perswaded themselues that they might cō∣iure God in such wise as he woulde not accom∣plishe [ 30] his promise, but shape and vnshape him∣selfe according vnto their lustes and pleasure. Let vs therefore note first of all, that to finde the fauour of God; we must not hardē our selues in our vices, but bee sory for them: and secondly hope for nothing against his promises. Here bee two speciall pointes. And it is all one as if it were sayd, that to please God, we must be truely repē∣tant. For vntil we know our faultes, and be asha∣med of them▪ doubtlesse God will alwayes re∣maine [ 40] our enemie. And therewithal let vs groūd our selues vppon his promises. For it were a fol∣lie to thinke to obtaine any thing in such sort as God in the meane while should bee faine to eate his worde, and be chaunged according vnto our fancie. Now the Moabites were of this minde. For they cōtinued spiteful stil. And how thought they to winne Gods fauour? They went about to buy it of Balaam for mony. Lykewise nowadayes among the Papists it is to be seene how they in∣tangle [ 50] themselues in their sinnes, and had leuer to rotte in their owne filth, than receiue the me∣dicine which God offereth them. But in y^e meane time they thinke to raunsome themselues by their Masses, and by other such meanes as they haue. But they shall gaine asmuch as the Moa∣bites did. And what meane they by these raun∣somes which they bring, but that they woulde faine make God partaker of their wickednesse? When a man shall haue pilled & robbed others, [ 60] he will bring part of that bootie for an offering. A fornicatour thinkes to cleare himselfe by gi∣uing of almes. Now this is all one as if they would set God in their owne aray, and make him also guiltie of the faultes as well as themselues: & therefore they doe but prouoke his vengeance farther vppon them, as the Moabites did. So thē (as I haue tolde you afore) if wee will haue ac∣cesse vnto God, let vs learne to feele his anger: and in feeling of it, condemne our selues for our sinnes, and so come and offer our selues purely vnto his seruice, praying him to change vs into new creatures, y^t we may be acceptable vnto him.

And herewithall let vs come and seeke after that ransome by the which we are recōciled vn∣to God, & redeemed frō all cursing: which is be∣cause our Lord Iesus Christ hath shed his preti∣ous bloud for our saluation. And thus ye see how we ioyne the promises of God with repentance. For it is not enough for sinners to feele and ac∣knowledge their faultes, & to be ashamed of thē: But faith must be ioyned therewithall. For what doe the Moabites in this place? They tel Balaam that those whome he blesseth shall bee blessed. What proofes haue they of this? Was God pin∣ned on Balaams sleeue? Was he bound to him? Ye see then howe fondly Balac delt. But the de∣spisers of God deserue well to be so blinded. For they perswade themselues that God will come downe from heauen, and transforme himself for their pleasure, yea after what maner soeuer they seeke him. For (as I haue told you) there is a rule and manner of seeking God which wil neuer de∣ceiue vs. And assoone as men turne there, from that, they doe but wander from him. How∣soeuer the case standeth then, if wee desire in deede to finde fauour at the hand of God, let vs haue our eye fixed on his promises. Let vs know how and by what meanes it commeth to passe, that he fauoreth vs; and hying our selues thi∣ther, let vs wholy stay our selues on that which he telleth vs. To be short, let faith be our guide, & shewe vs y^e way. After that maner God wil ac∣cept of vs, whē we come vnto him; by that mean the gate shall be opened vnto vs. And so in the example of Balac and y^e Moabites, we haue as it were a lookingglasse, wherein to behold al y^e by∣scapes & all the vagaries which y^e world maketh, when they pretend to seeke God and yet keepe aloofe from him. For whatsoeuer they pretend, there is no alteration of minde in them, neither haue they any beliefe in the promises of God. On the cōtrary side, we haue also to gather how God will become fauorable vnto vs. And that is if we imagine not to bind him vnto vs, as though he ought to allow of our vices, and would inter∣meddle him with our filthinesse: but seeke to bee clensed from it, and to yeelde our selues vnto him, and to cleaue vnto his righteousnesse. Se∣condly when we conceiue nothing in our braine after our owne lyking, to say that wee must serue God, but how? after this manner: we must winne his fauour in this sorte, after the manner of the lawlesse libertie which reigneth nowadayes a∣mong y^e Papists. But if we would aske any thing at the mouth of God: alas, wee are not worthie to come neare him. And againe when wee thinke on his maiestie, wee must needes bee confounded for feare, because there is nothing in vs but all manner of corruption, and wee must needes bee his enemies, euen of good right. Yea but wee haue those promises which

cannot deceiue vs, if so bee wee doubt nothing at all. Surely God so warranteth that which he hath spoken, y^t if we set our mindes through∣ly vppon his promises and vnderprop our selues with them, we may goe on with a courage and not doubt but that he will receiue vs.

Now moreouer whereas it is sayd that the Moabites hired Balaam, and meant that hee should serue their turne to curse the people: we haue hereby to note, that if we beare our selues [ 10] in hand, that God wil helpe vs with his fauour against those whom he loueth; the ishew will be such as we see the Moabites had thereof. And yet this is in common vse, that the wicked think y^t God ought to be on their side, notwithstāding y^• they persecute & destroy folk with neuer so e∣uil conscience. Albeit y^t they vse neuer so much spitefulnesse and crueltie, yet are they of opini∣on that God will helpe them. As for example nowadayes, when princes make warre vpon co∣uetousnesse [ 20] and ambition: they proclayme ma∣ny solemne processions. But what for that? Sure∣ly all that euer they do, is detestable before God. For what stirreth thē thereto, but that they are blinded with pride, couetousnesse and such lyke thinges? so that they spare no mans bloud, ne make any account of confounding heauen and earth together: & yet notwithstanding they call vpon the name of God. I alledge onely this one example, howbeit that euery particular person [ 30] is at the same point. Euery of vs in y^e trade which he vseth, would faine haue God on his side. But yet for all that we continue stil our deceit & ma∣licious wilinesse, our cruelties & extortions, our periuries and trecherous dealinges, & wee giue our selues vnto all wickednesse: and is it possi∣ble that God should be matched with our filthie infections? Should he renounce himself & turne his glory into shame? yet are mē so blockish that they dally thus with God, yea & y^t with such pre∣sumptuous [ 40] bouldnes, as it is an horrible thing to behold. Sith we see that this sicknesse is ouer rife; let vs learne (as I haue told you) that when we wil cal vpon God to defend vs & to be aduersary vn∣to our enimies, we must take heede that we haue a good cause, & that we be warranted in consci∣ence y^t we attempt nothing but according to his will, that they which persecute vs do it wrongful∣ly, that we be desirous as farre as lieth in vs to be at peace with our enemies, & that wee haue not [ 50] prouoked them with any iniurie, nor giuen them any cause to molest vs. Whē we can protest this in conscience before God; then we may wel call vpon him; & feare we not but he wil be our defē∣der. But if our cause be euil & that they which per¦secute vs may truely alledge y^t we haue prouoked them so to do, & haue giuen thē the cause ther∣of; let vs not then looke for any fauour at Gods hand. For when we abuse his name so falsly, our payment shal not be long after. And how shal we [ 60] be rewarded? Verily not onely our labor shal be lost, but God wil also laugh vs to skorne for ta∣king part against his children. Therefore if wee wage battaile with good men, and vse extortiōs, & wrongings, & other wicked practises, and in∣creace the same with this further, of committing such outrage against God as to intermeddle his name with our wickednes; questionlesse hee will wreke his wrath vpon vs for it. Wee see what is said in this place. For God pronouncing here y^e sentence of condemnation vpon the Moabites, saith y^t they abused his name in hiring Balaā to curse his people. Let vs therfore learn (as I haue tolde you) not to trouble thē which serue God, nor to maintaine any quarell against them, vn∣lesse we will haue God for our aduersarie. And in so dooing let vs not think to gaine any thing by calling vpon him, but rather perswade our selues that in so doing we shall kindle his vengeance so much the more against vs.

Let vs come now vnto that which Moses ad∣deth: God would not heare Balaā, but turned his curse into a blessing: because the Lord thy God loued thee. This historie is handled more largelie from the 22. Chap. of Num. vnto the 24. But without ma∣king here the whole rehearsal thereof; it shal suf∣fice to haue the effect of that which is touched here as by the way. It is said that God would not heare Balaam, but there was yet more than so, as Moses in that place rehearseth. For God hin∣dered him, and declared vnto him his will. Whē Balaam desired leaue to goe at y^e request of Ba∣lac and of the Moabites: he made the messengers tarie a night, because he would repaire aside vn∣to God. Thereupon it was told him: Thou shalt not goe. But yet for al that, he bargained, yea & the desire of gaine prouoked him to intreat God so long vntill he saith: Goe thy way; Howbeit w^t displeasure; insomuch that God shewed him his rebellion & his own asse taught him, as who saw more clearer than he. He could not perceiue y^e Angel of the Lord, and yet the brute beast per∣ceiued him. Ye see then Balaā condemned; in∣somuch that God giueth more reason & discre∣tion to y^e Asse whereon he sate, than vnto him who was a Prophet: yea contrary to all nature y^e Asse speaketh. When we see all this, is it not as∣much as if God had expresly set himselfe on the cōtrarie side, to shew y^t he garded y^e people of Is∣rael vnder his protectiō? And after this when Ba∣laam is come, what saith he? He telleth Balac y^e king thus. I can doe nothing. Truely I haue en∣forced my self to doe somewhat, but I see y^t God withstandeth me: and I cannot open my mouth to speake, but he turneth my words clean cōtra∣ry from my purpose. Hereupō they make many cōiuratiōs to hinder God, & make him beholden to thē: they reare vp seuē altars on one side, & se¦uē on another. And wherunto tēdeth al this, but to y^• which I told you, y^t the wicked woulde faine bring God to their part? But they goe not y^e right way to seeke him. They fetch their vagaries and go by y^e wayes. And they doe nothing but turne tayle to him. And if happilie they cast an eye to∣wardes him, it is but to prouoke his anger and to kindle it so much y^e more. Ye see then in what sort Balaam and Balac go forward. Now in the end whē God had opened Balaams mouth, hee prophecied of the good which should come vn∣to the people of Israell vnto the reigne of Da∣uid: Saying, That a starre should come out of Iacob, the brightnesse where of shoulde reche

vnto Israel, and Moab shoulde bee subiect vnto them, and humble himselfe vnder their feete. And vndoutedly in the reigne of Dauid there was a figure of the kingdome of our Lorde Iesus Christ. Yee see then how Balaam was constray∣ned to speake in this sort mauger his beard, and againe, when Balac reproued him saying, What meanest thou? Thou art come hither at my char¦ges, and commest thou to deceiue mee? for thou doest cleane contrary to that which thou [ 10] didst promise mee. And what can I do saith Ba∣laam? Is God like vnto men, that hee shoulde change his purpose? If he haue once decreed a thing, it must needs be done, it abideth for euer. For hee altereth not, ne changeth according to the lust of men. Beholde how the false prophet speaketh in as excellent a style and manner of speech as can be, of Gods vnchangeable truth.

Now because the Israelites should not think that Gods doing hereof, was either because thy [ 20] had deserued something, or because they were better than the Moabites: Moses sayeth after∣wards: That this was because God loued the Iewes. To the intent therefore that he might be magnified for his freebestowed goodnes, and that y^e Iewes might humble them selues knowing that they had obtayned fauour at his hand by reason hee had chosen & elected them of his owne good will; he saith: Thy God hath now declared how he lo∣ued thee. Here we haue to note first of all that [ 30] Balaam was such a false prophet, as notwith∣standing had some particular gift of prophecy∣ing from God: and these be no contrary things that a man should haue the gift of prophecying, and yet for all that abuse the gift of the holy ghost, and turne it to a wicked purpose. Wee see that also which S. Paul sayth in his Epistle to the Corinthians;* 1.4 namely, that they which had the gift of tongues, of interpreting, and such like things which were excellent in the Church; had [ 40] notwithstanding no regarde of edifyng of the Church: and that many of them were not re∣newed in such sort by the spirit of God, y^t they sought to serue him.* 1.5 It may wel be therfore that men shal haue receiued excellent gifts to bee e∣steemed, & that they shall beare the markes of the spirit of God, & yet not haue the chiefe and principal thing of all, y^t is to wit, the spirit of re∣generation, nor be so confirmed, that they shall giue themselues ouer wholy vnto the seruice of [ 50] God, & endeuour to make that auailable vnto them which they haue receiued, by applying it vnto a good & lawful vse, wayting for the salua∣tion which God setteth before them. This may wel be. And if this fall out in the Church, that is to say, to them which are of the housholde of faith: what shal we think of Balaam & the like? & so we see there is no inconuenience, y^t Balaam had the gift of prophecie, & yet for all that had many corruptions therewithal, insomuch that [ 60] he was an idolater, & vsed sorceries. But what is the cause that God gaue him the knowledge of foretelling things to come? for it might seeme y^t by this meanes he setteth forth his name vnto open reproche. It is true in deede that Balaam & such like, when they thus abuse the gifts of God, do vnhallow y^t which is holy, & that which they haue receiued of God. Yet notw^tstanding there was this respect, y^t God ment to leaue some wit∣nesse of himself euen among the Infidels, to the intent they might haue so much y^e lesse excuse, & be so much the more conuicted, if they would make ignorance their buckler. As for example, the Moabites forasmuch as they had not y^e law, therefore they had neuer knowen any thing of God, except their fathers had left thē some smal remnant therof. For Lot was not ignorant of it, but beeing brought vp in his vncle Abrahams house, he knew what religion meant. As for the Moabites, they were altogether estranged from it. Howbeit there remained some small print therof, y^t they might be conuicted at the latter day: y^t if they had sought after God, they might haue attained vnto him, but because they were snarled in the multitude of superstitions which they themselues had deuised, & were growen cleane out of kinde, they can seeke after no star∣ting holes: for they shal always be condemned for hauing a malicious wickednes in them, and for turning aside from God, so as they deserued to be blinded in y^t fashion by y^e deceits of Satan. And thus yee se what is to be noted in the first place touching Balaam.

Now in y^t Balac beleeued, y^t if Balaam once cursed y^e people, al should passe on his side; wee see therby how men can neuer hold the mean, but euen do swarue aside to some extremitie or other.* 1.6 It is true in deede y^t when wee are blessed of y^e prophets of God, the same is a warrant vn∣to vs of his blessing. But yet we must always haue an eye vnto God. For if we teare him in pieces, what shal we win therby? But when men think to coniure God, it is al one as if they would dis∣member him. For they intend to seuer his iu∣stice & vprightnes from his truth, & his gratious goodnes, from his mightie power. God saieth y^t when we be blessed of his prophets, we ought to assure our selues that he ratifieth y^e same in hea∣uen. When Abraham blessed Isaac, when Isaac blessed Iacob, when Iacob blessed his children, it was no vaine blessing, because it had his cer∣taine force & effect. And why? Because God had giuen vnto them this office. And what is y^e rea∣son y^t we are blessed at his hand, when mē blesse vs with their mouth? His wil is that men should beare this reuerence vnto his word, by y^e which he declareth him self here below vnto vs, he cō∣meth not downe alwayes from heauen in visible maner, he sendeth not his angels at our plesure: but those whome he hath ordeined his messen∣gers, are to declare his wil vnto vs. He wilbe ser∣ued by them as by instruments, to the intent he may make his blessings which he sendeth vnto men to profit them. And therefore if we say that being blessed by the Prophets or by the priests, we are assured y^t God ratifieth the same in hea∣uen: we shal speake truly. Yea verily, if so be wee haue an eye vnto God, & be conformable vnto his wil. But if we dally with God, & wil haue him transforme himselfe at our beck; let vs note y^t he wil curse vs, yea, y^t he will curse vs double when we vse him in that order. For when God ordei∣ned

that the priestes should blesse the people, it was to good effect & purpose. For it is expressely said in the sixth Chapter of Numbers: Ye shall blesse my people in my name, & they shalbee blessed. There is a promise made. The priestes then when they opened their mouth in y^e name of God, had this trueth warranted from heauē, y^t they might promise the fauor of God, and the people were certaine y^t they should prosper whē they once had this warrant which was offered [ 10] vnto them. But yet for all that it behoued them to haue an eye vnto God. For if y^e wicked should come to seeke for a blessing at the priests hāds, & the priests on the one side should defie God & make their gaine of him; & they on the other side which come vnto them, haue hyred them to blesse: what might be thought of it? It were a di∣uelish superstition, & a peruerting of y^e order of God. And yet notwithstanding they do it daily in the popedom. For ye see what our Lord Iesus [ 20] Christ said vnto his disciples. If you forgiue sins vpon earth,* 1.7 they shalbe forgiuen in heauen: and whatsoeuer yee vnbinde vpon earth, shalbe vn∣bound in heauen. Ye see then how our Lord Ie∣sus Christs will is, y^t his blessing should be vtte∣red vnto vs in his name. But what do the papists? Their prelacie forsooth on y^e one side vsurp the office of God, & by their charmes & sorceries they would so bleare y^e eyes of the whole world, y^t men should not seeke after God. It is ynough [ 30] (say they) to haue a crosse on y^e back, or a sprin∣kling of holy water, & I know not what. And the world on y^e other side is soone entreated to re∣ceiue these dotages. For men fal asleep in their vices, & beare themselues in hande it is ynough for them to haue discharged al their sinnes once a yere into a priestes bosome, & then to haue a Masse or two sung, & other like solemnities vsed After this maner haue men purchaced blessings not at Gods, but at Balaams hand. What is then [ 40] to be done? Because we see men swarue thus a∣side vnto these sinful extremities; let vs know, y^t when Gods wil is y^t his blessing be declared vn∣to vs by y^e mouth of men, it is to the intent wee should look vp vnto him, & receiue the blessing at his hand, yea, & y^t in such sort as wee seuer it not from his trueth or righteousnes. On what condition is it y^t he blesseth vs? It is to the intent first y^t we should know, y^t there is in vs nothing but cursednes, & secondly y^t we should haue re∣course [ 50] vnto his maiestie, & hold our selues in y^e right way which hee hath shewed vnto vs, and therefore let vs not disioyne y^t which is ioyned togither by God least we become guiltie of this crueltie of tearing God as it were in peeces, as the Papists do nowadayes, & the Moabites did in time past. Now then we see wherin Balac of∣fended, & how we are warned by his fault, which is, that he thought Balaam had this priuilege to blesse at his pleasure, & that God had layed the [ 60] bridle on his neck, & that he had resigned ouer vnto him his own office. Let vs take heede of so vaine & foolish thoughts. And let vs vnderstand y^t when God sendeth vs men to declare vnto vs his word, it is not because himselfe would bee at rest & sleepe in heauen, & in the mean time for∣sake his church here below, & suffer men to be∣stow at their pleasure y^e treasure which he hath committed vnto them; but it is to the intent y^t we should be guyded vnto him according vnto our weaknes. If we haue men to speake vnto vs in his name; it is not to the end y^t we shold stick vnto them, but to the intent they might be our ayders & helpers. And yet notwithstanding if we wil come vnto God, we must be blessed in his name; yea, & receiue w^t faith & true repentance the good which he offereth vs. And when we be so blessed, let vs knowe y^t that which men shall haue done, is no vaine or fruitles thing: because God warranteth & ratifieth it in heauen: but yet for al y^t, he himself must gouerne vs, he must al∣ways haue the chiefe preheminence, & we must not leane to creatures, but resort vnto him and say: Lord it is of thee that I desire to be blessed. And how? not by forging such imaginations as shal seeme good vnto vs: but thou Lord hast ap∣pointed y^t we should come vnto thee, & sith wee haue thy word, it is ynough to assure vs that our labor shal not be lost: but that the thing which thou hast pronounced & decreed by thy worde & by the doctrine of y^e Gospel, shalbe fulfilled: & that although it be done on earth, yet notwith∣standing y^e effect therof shalbe shewed in heauē. Wherfore whensoeuer we heare the warrant of our saluation preached vnto vs; it is all one as if we had seene an angel from heauen, or as if god himself had taught vs in his own person: and we must do God this honor to receiue his word re∣uerently without making any reply against it, at leastwise if we wilbe holden & accounted for his people. Now herewithal we are also warned, y^t God by witholding the mouth of Balaam, decla∣red therby the power of his promise which hee had made vnto Abraham. Truely he might haue vsed other meanes: but his intent was to certifie the Iewes more fully of their adoption. Some∣times God giueth the bridle to the wicked to blaspheme with open & ful mouth, & to peruert al truth, whereupon they take so vnruly & law∣lesse leaue, as none cā be greater, & do nothing else but pluck forward the vengeance of God v∣pon their heads. To be short, all the world gro∣weth out of kind by their abuses. God somtimes permitteth this. And why so? bicause mē are wor¦thie somtimes of such scourges. Secondly, God meaneth to humble vs. And thirdly, he will trye y^e stedfastnes of our faith. But in Balaam he vsed another manner of order, y^t is to wit, he bridled his tongue so as he could not do what he would, & what he purposed: for god withstood him. And why did hee so? Because y^e people were ouer ten∣der & nyceharted: they had neede of helpe, and therefore God meant to giue them this aduan∣tage. So then let vs note, y^t he suffereth deceiuers sometimes to darken the trueth, yea, & to cast forth their lyes at ful, & in the meane while not∣withstanding disappointeth them of their pur∣pose: or if his wil be that they preuaile, it is be∣cause of mens vnthākfulnes: for (as S. Paul saith) they haue wel deserued that God should forsake them.* 1.8 But somtimes he wil bridle the toūgs of y^e wicked, so as the enimies of the worde of God

cannot speake that which full faine they would: & we see nowadayes many experiences hereof. In deede a man may see on the one side these hyreling villaines, these hypocrites & flatterers [I meane] which write nowadays as their know∣ledge serueth them, & as men grease them in y^e hand like common strumpets of the stewes. It is nothing with them to speake euil of God, and to aduaunce themselues against his word. We may see many such Balaams nowadayes, which are [ 10] at the Popes pay, & are of his stinking clergie, & be of the number of these horned beasts. But yet we see also how God bridleth them, & locketh them vp in such close ward, y^t they speake some∣times cleane contrarie to that they purposed, so as they profit vs more by that meanes, than if they had set themselues purposely to serue god: insomuch y^t the throte of Popedom is cut by his own vnderlings, & by all these Balaams which endeuour to bring al to vtter destruction, & the [ 20] things which are done by them, doe serue vs to as good purpose, as if the seruaunts of God had spoken & written. Therefore when we see this, let vs acknowledge the goodnes of God, and be confirmed more & more therin. And moreouer if he sometimes giue such great libertie vnto y^e wicked, y^t they disguise al things, & falsifie the trueth by turning of it into a lie: Let vs pray him to strengthen vs against such temptations, and not suffer the weaklings to quayle altogither by [ 30] that meanes. Now it is to be noted also y^t God heard not Balaam, but held him backe, notwith∣standing that he declared his wil vnto him, & in the end did suffer him to goe. Hereby wee are taught not to come with hypocrisie as Balaam did when we desire leaue for any thing at Gods hand.* 1.9 For wee see what leaue he had. The like was said vnto king Achab. Yea thou shalt haue y^e victorie. But God mocked him, because he wold needes haue leaue of him, whether he would or [ 40] no. Wel, God gaue him leaue, but it was to doe him to vnderstand, y^t he was prouoked thereby to farther displeasure▪ so hapned it vnto Balaam. But how euer it be, let vs thus conclude: that for asmuch as Balaā was so stubbornly bent; there∣fore his couetusnes so blinded him, as he sought onely after gaine. For as a swyne when he hath once winded his meat, runnes on to swash him∣self in it, though he see men readie to stick him, because his lust carieth him on headlōg though [ 50] it be to his death: so doe the wicked which de∣spise God. And why? For their desires blind thē, & cary them away headlong, & yet will they needes haue Gods leaue with them.

But wee see what befell of it: namely y^t God commādeth him to blesse his people, & to curse the Moabites. Forasmuch as wee see this, let vs know y^t sith God did put the warrant of his truth in the mouth of a false prophet, [we must assure our selues that] when he sheweth vs so great fa∣uour as to speak vnto vs by those whom he hath appointed sheepheards in his church, & by whō he wilbe serued; it is an infallible warrant of his gracious goodnes towards vs. And seeing that a false prophet was constrayned to say y^t God is not like vnto mortal men, what ought we to do? Seeing y^t a false prophet speaketh thus,* 1.10 we ought to be ashamed to call the trueth of God in que∣stion, specially when he declareth it vnto vs: by such as represent his person. And therfore let e∣uery man answere Amen in his heart. Sith wee heare euery day y^t God allureth vs vnto himself, that he reneweth the remembrance of y^e adop∣tion which he hath made vs, y^t he layeth before vs the benefite of the death & passion of our Lord Iesus Christ, declaring vnto vs that we are cleansed by that meanes, & y^t we are reconciled vnto him: let these thinges cause vs to aunswere Amen; & let vs rightly seale vp the same, to shew y^t when God speaketh we are content with that which he saith, nothing douting but that he will fulfil the same in his time.

Now let vs kneele downe in the presence of our good God with acknowledgement of our faults, praying him to make vs feele them more & more, yea, & y^t knowing how there is nothing in vs but al maner of miserie & wretchednes, & y^t vntil he accept of vs through his mercie, wee must needes be his enemies; it may please him to grant vs the grace to seeke him, not with fai∣nednes & hypocrisie, but in plain truth, ridding vs of all our wicked affections, & of whatsoeuer we haue besides which may hinder vs from cō∣ming vnto him purely & in such simplicitie as he requireth. Let vs therfore go vnto him with repentance & faith, submitting our selues wholy vnto his word, & embracing his promises which he maketh vs to feele with their power & effect. And that albeit we heare them not but of mor∣tal men which speake vnto vs, yet wee may not fayle to sticke wholly vnto y^e doctrine which is of God, & to y^e order which he hath appointed, knowing y^t our Lord Iesus Christ wil shew howe it was not for nought y^t he ordeined y^t his church should be so ordered. That it may please him to grant this grace not only vnto vs, but also, &c.

Notes

• * 1.1

  Rom. 2.4.
• * 1.2

  Numb. 22.
• * 1.3

  Numb. 12▪
• * 1.4

  1. Cor. 14.
• * 1.5

  Phil. 1.18.
• * 1.6

  Gen. 2.7.
• * 1.7

  Matt. 16.19. Iohn. 20.21.
• * 1.8

  2. Thess. 2.••••
• * 1.9

  〈1 paragraph〉〈1 paragraph〉
• * 1.10

  Num. 23.19