Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 15

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2 · Verse 15

p. 9302 PET. 2.15.

They have forſaken the right way, and are gone astray, following the way of Balaam the ſonne of Boſor, who loved the wages of unrighteouſneſſe.

A Man hath but two hands, but two feet; ſo hee hath but two kindes of wayes for thoſe feet, but two ſorts of workes for thoſe hands. His deeds be either good or bad, his way is either right or wrong, and his end will be either heaven or hell. The right way is hard to paſſe, and not eaſie to finde: therefore God gives us his Word for a Guide, and his Grace for an Aſſiſtant. But the wrong way is ſo familiar, that we know it from our childhood; and ſo eaſie, that we runne it by nature. We need not bee taught it, for if we bee not taught the other, we will never forſake it. Beſides the eaſineſſe, that it is without difficultie; the ſmootheneſſe, without rubs; the advantage, downe a hill, without paines; It is numerous, and multiplies it ſelfe into great varietie. Mal…m Culpae, Sinne is the head or beginning of it, and this divides it ſelfe into three,nn1 Ioh. 2.16.1 John 2:16 The lust of the fleſh, lust of the eyes, and pride of life; and thoſe three into three thouſand. Now the concluding terme where they all meet, is Malum P…na, Puniſhment. So that if a ſinner doth not like one way, hee may take another; if he cares not for exceſſe, he may admit gripulouſneſſe: there is choice enough: any of all thoſe millions of obliquities is able to bring him to hell; that R…ndevous and common terme where all tranſgreſſions have appointed to meet. The devill is called the god of this world, as it were, Lord of the ſoile, having a commiſſion p. 931to take up thoſe wefts and ſtrayes, that wilfully ſtraggle from the way of truth, and keepe not the precincts wherein God hath bounded them.

Firſt, theſe Sorcerers, like vagabonds, abjure all honeſt callings, and turne their backes upon the place where they are ſet to worke, refuſing the path of Gods Commandements, They forſake the right way. Secondly, next, being ſet a wandring, all the world is their ſcope: which way ſoever they travell, they cannot be out of their way: bee it treacherie, blaſphemie, uncleanneſſe, what it will, all is their owne. They balke no wrong way, all their care is to miſſe the right; They are gone astray. Thirdly, then they have their Captaine, whoſe exemplary ſteps they muſt follow; Balaam the grand Rogue, the maſter Rebell, the king of out-lawes; this is their Leader; Following Balaam. Fourthly, and laſtly, though the great Commander of all be not expreſſed, yet he is inſinuated; Satan: under whoſe Colours they all march, move and remove as he appoints: and the reward, which this blacke guard, this tatter'd regiment ſerve him for, is Wages: and that not bare pay, ſo much wages for ſo much worke, but above juſt allowance, it muſt bee the wages of unrighteouſneſſe. Thus now they have taken preſſe-money, and put themſelves into the Army; let us ſee how they follow their Captaine, and hee his Commander; they Balaam, and Balaam the divell.

They have forſaken the right way.] This is their Apoſtaſie. The right way is the ſignified will of God; and whatſoever repugneth that, is the wrong. The will of God is either Conſilium cordis, or verbum oris: the former, Quod vult fieri de nobis; the other, Quod vult fieri à nobis. The firſt wee cannot breake, the latter we now cannot keepe. This manifeſt will of God was firſt dictated to man by Nature, when God engraved his image in the Table of his heart. Adam obſcured this image, but (through Gods merciemercy) ſaved the Tablet. But now becauſe the letters which hee had written in our tables of fleſh, were almoſt growne out; like ſome ancient characters in the barkes of trees; hee ſaw it time to write them in Tables of Stone; whoſe hardneſſe ſhould not bee capable of alteration. It was plaine, that the ſquared ſtone would be more faithfull and retentive, than our unſquared heart. There never was ſo precious a monument, as the law written with Gods owne hand. They that ſo doate on the beggarly relicks of their imaginary Saints, how would they have adored this? If wee did ſee but the ſtone that was Iacobs pillow, or one of thoſe upon which Ieſus ſate, a peece of Iacobs Well; wee would looke upon it with more than ordinary reſpect. With what admiration then ſhould we have beheld that Stone, which was hewen and written with the very finger of God? If we have but a manuſcript, written by the hand of ſome famous man, we lay it up among our choiceſt Iewels: what reverence then ſhould wee have given to the hand-writing of the Almightie? The ſtone is loſt, the hand-writing remaines: yea, even the hand-writing is nailed to the Croſſe, ſo that it hath loſt the condemning power, though not the commanding power. The Booke is miſ-carried, the contents are left as a Royall Law; whereby the whole world ſhould be governed, whereby the whole world ſhall be judged.

This is the Right way; from which they that perverſely wander, deſtroy their owne ſoules. We reade of the wic…ed, thatooPſal. 50.17.Ps 50:17 they cast the Law of God behinde them: and we reade of Moſes, that hee did caſt the Law of God from him, and broke the Tables. Yet God forgave the latter, and condemnes the former. Moſes in a holy zeale broke but the materiall bookes, they in a rebellious malice breake the ſpirituall contents. The Law then is the Right way; ppPſal. 19.8.Ps 19:8Thy Commandements are right: therefore given us as infallible rules to guide all our actions by.qqIer. 6.16.Jer 6:16 Inquire for the old way, which is the good way, and walke in it. The will of God is Norma rectitudinis; whatſoever ſwarves from that is Haereticum, erraticum, whether in opinion or practice.rrPſal. 119.9.Ps 119:9 Wherewithall ſhall a young man cleanſe his p. 932way? or an old man his; Prince or ſubject, theirs; noble or vulgar, rich or poore, theirs? Even by ruling themſelves after thy Word. But alas, who is able to keepe this way without ſome deviations? It is for theſe ſacred Cherubims, to have rectos pedes, ſſEzek. 1.7.Ezek 1:7ſtraight feet. We have Viam rectam, a right way; but pedes non rectos, In many things we ſinne all. ttPſal. 119.4. Verſ. 5.Ps 119:4Thou haſt commanded us to keepe thy precepts diligently: this is Gods Imperative. O that my wayes were directed to keepe thy ſtatutes: this ſhould bee our Optative. But how if wee endevour to goe right, and cannot, is there no helpe? Yes, there is a Way within the way, (like the Ecclipticke line within the Zodiacke) an Evangelicall way of merciemercy, to correct the rigour of the legall. I am the Way, ſaith Chriſt: this is the right way indeed. We cannot walke in the Law, unleſſe the Goſpell helpe us: and the Goſpell will doe us no good,Gal. 3.21, 22.Gal 3:21Gal 3:22 unleſſe wee ſtrive to walke in the Law. Chriſt is both our Saviour and our King: firſt, wee muſt beleeve in that Promiſe which hee hath given to ſave us: and next, give obedience to that Law whereby hee will governe us. This is that entire Rule; anduuGal. 6.16.Gal 6:16 as many as walke according to this Rule, peace be on them and merciemercy. xxIoh. 6.68.John 6:68Lord, to whom ſhall wee goe? Thou hast the Word of Eternall Life. Not only the word of authority to command, nor the word of wiſedome to direct, nor the word of power to convert, nor the Word of Grace to comfort, but alſo the Word of Eternall Life to make us perfectly bleſſed.

They have forſaken the right way] Therefore they once had it; no man can bee ſaid to leave that thing which he never knew. To refuſe a thing, implies a preſent offer: but to forſake it, argues a former acceptation. So the Prodigall forſooke his fathers houſe for a ſtrange countrey, his fathers houſhold for ſtrange company, his fathers favour for a bag of money, his fathers bread for the huskes of beanes: theſe if he had not enjoyed, he could not have forſaken. Here is an image of Apoſtaſie, whether of Faith, or of manners; which after a knowledge and approbation of the right way, is a deliberate election of the wrong.Chryſ. Incipere plurimorum, perficere perpaucorum. There bee ſome that goe forward in the wayes of obedience; that in ſpight of all croſſes and bruiſes, like good ſhips maintaine their courſe: that are not diſheartned through the ill ſucceſſe of one adventure; Sed redit ad tumidas naufraga puppis aquas. aaIudg. 7.3.Judg 7:3In Gideons army, all the faint-hearted were commanded to ſtay at home: no cowards get into the kingdome of heaven. Some are in many mindes and moods, now forward, then backward; full of motions and commotions, ebbing and flowing, like E… ripus, ſeven times a day. Some make neither forward nor backward; neither ebbe, nor flow, like Mare mortuum; but are betwixt the religious and the irreligious, juſt ſtanding water. But theſe goe altogether backward, and forſake the right way, as their moſt offenſive eye-ſore. So like a man out of the way, the faſter they run, the further off.

They have forſaken the right way.] Perſeverance is the Crowne of all Graces. Aarons garment had Pomegranats in the skirt: the Pomegranate hath the forme of a Crowne, above all fruits; and this hung at the end of his veſture; to ſhew that The end crownes all. The righteous mansbbPſal. 1.3.Ps 1:3 leafe ſhall not wither: it is the note of the Gloſſe, Lapſus foliorum, mortificatio arborum. Happy repentance is ſorry for ill beginnings: but to diſlike good beginnings, is an unhappy repentance. To divert our ſelves from vertue, as the Iew put away his wife, without cauſe, is baſe ingratitude. Vertue ſeemes to give a man this charge, when ſhee firſt offers her ſelfe; Either never chuſe me, or never loſe me. Not to know the right way, is an unbleſt ignorance; but it is a curſed diſobedience, after knowledge to forſake it. To begin in the ſpirit, and end in the fleſh, was in Pauls ſenſe, Folly: but to begin with Grace, and end with wickedneſſe, is malicious impiety. Yet how many have begun and proceeded well, that have ſhamed the ſtage with their laſt act?cc1 King. 11.4.1 Kgs 11:4 Salomons younger yeeres were ſtudious and full of wiſedome p. 933his age was licentious and full of miſgovernment. The philoſopher could ſay, If every man muſt have a fit of madneſſe, it is leſſe unhappy to fall in youth: but certainely it is beſt not to be mad at all. Youth is petulant; wherein as to fall is eaſy, ſo theſe fals are releeved with pitie. But inordinate errors are both moſt unſeaſonable, and moſt intolerable in old age. Pueritia ſenum, ludibria juvenum. Salomon was the Beloved of God, the oracle, the miracle of wiſedome, in youth: who would not have expected, that the bloſſomes of ſo hopefull a ſpring ſhould have yeelded goodly and pleaſant fruit in the Autumne? Yet ſee, in his old age he forſooke the right way. There is no time that can have ſecuritie from ſinne, while it carries the ſinne of ſecuritie about it. If any age were ſafe from this danger, it is the laſt. If any mans laſt dayes were ſafe, old David had not fallen. Youth is impetuous, middle age ſtubburne, old age covetous, all dangerous. It is no preſuming upon time, or meanes, or ſtrength: if God uphold us not, we cannot ſtand: if he do uphold us, we cannot fall. When we are at our full ſtrength, it is good to be weake in our ſelves: when at our weakeſt, to be ſtrong in him, in whom we can doe all things. O bleſſed conſcience in which is found this teſtimony, we have not forſaken the way of the Lord. All vertues run in the Race, one onelyonly receiveth the garland, the Image of moſt happy eternitie, haypy continuance. He that continues unto the end, ſhall be ſaved.

They have forſaken.] This is more than a meere aberration, of weakeneſſe; even a reſolute, diſſolute, abſolute renouncing of the right way; without ſo much as a Farewell to it, or a vouchſafing ſo much as once to looke backe upon it. Not aberratio, but rather Abjuratio pietatis. When the wicked even fall out with God: as Pope Iulius, having received an unexpected overthrow by the French at Ravenna, did ſet his face againſt heaven; Sic, eſto nunc Gallicus; henceforth become French: in the name of all the devils in hell, holy Switzer pray for us. So ungodly men betake themſelves to new Saints, or rather new devils; hardneſſe of heart, contempt of God, neglect of ſalvation.dd2 King. 6.33.2 Kgs 6:33 Behold, this evill is of the Lord, what ſhould I waite for the Lord any longer? O the deſperate reſolution of impatient minds! They will ſtint God, both for his time, and meaſure: if he faile their deſires in either, they turne their backes upon him, or flie in his face. It is one thing to forſake; another to propoſe and prepenſe a forſaking: nor is their fault a ſimple tranſgreſſion of the law, but a proud and wilfull contempt of it.

In how full ſtrength doth this example ariſe to the conviction of the Romiſts; who have indeed forſaken the right way; not onelyonly in regard of manners, but of Doctrines: they have practically rejected it, and dogmatically taught againſt it.

For the law, they have made it of none effect through their traditions. Firſt, for the firſt Commandement, they make an unjuſt God, which is worſe than none at all: while they teach that he quits the debt, but not the payment of the debt. As if the Creditor ſhould tell his debter; I do forgive thee, but withall I will arreſt thee. To pardon the fault, and not the puniſhment, is but a mockery. Secondly, the ſecond they have razed quite out: becauſe that Commandement ſtands plainly forbidding Images; therfore, that Images may ſtand, they forbid the Commandement. Thirdly, by declaring that men are not bound to keepe oath with heretickes, they take the Name of God in vaine, and teach flat perjury. Fourthly, the Lords Sabbath hath not ſo much reſpect among them, as a Saints holiday. Fifthly, they diſpenſe with allegiance to Princes; yea give remiſſion of ſinnes upon condition to become traitors; and ſo make the grace of God the reward of diſloyaltie. They abſolve children from all obedience to their owne parents, by admitting them into their Monaſteries. Quid tibi cum Patre? The Pope is thy father; the Church thy mother, Fryars thy brethren and Nunnes thy ſiſters. Sixthly, they make him no murderer, thas kils a perſon whom they have excommunicated; and tolerate murder by ordaining refuges for wilful blood. Seventhly, they have eſtabliſhed Stewes by publicke order, and permitted fornication. So they p. 934may have ſilver, they care not to rake it out of the devils ſinke. Hence it comes to paſſe as the Prophet ſaid:ccMic. 1.7.Mic 1:7 It came by the heire of a harlot, and to the heire of a harlot it ſhall returne: what they get by one whore, they waſt upon another. Eighthly, Sacriledge is the greateſt theft, and of this they make the leaſt conſcience. They make ſale of all things; heaven, hell, earth, pardons, Purgatory; which is flat robberie, and the greateſt coozenage. Ninthly, Their ſpurious and Iuggling equivocations hath made the whole world hiſſe at them for falſe witneſſes. If the Prieſt be examined by the Magiſtrate in any dangerous article, he anſwers, I know it not, (that is, with this reſervation, to tell it thee: grounding it upon a ſenſeleſſe expoſition of Chriſts words;ffMark. 13.32.Mark 13:32 The Sonne of man knoweth not the day or houre of the laſt Iudgement; that is, ſay they, to reveale it to others. Tenthly, the Tenth they have reſtrained to the conſent of will, and make luſt or the firſt motion no ſinne. One commandement they have taken out; and to make up the number, cut the laſt into twaine: as he that out of ten bags of money ſtealeth one, divides one of the nine left into two, that his theft may not be perceived. And yet this laſt they diſanull againe by their wrong interpretation. So that one while they make two of one; another while of thoſe two they make none. Conſidering all this, it was no wonder in the firſt Seſſion of the laſt Councell of Lateran, Rev. 12.1.Rev 12:1to ſee the Pope lay the Scriptures at his feete. We find the true Church with a Crowne of twelve ſtarres on her head, while that counterfet Head of the Church throwes the Crowne and Twelve ſtarres, the doctrine of the Twelve Apoſtles at his profane feete.

To the Goſpell they have been no leſſe injurious; laying another foundation than Chriſt; and aſcribing his Prerogative to a man of ſinne. To him they give power to create new articles of faith: albeit theſe overthrow the old. Whereas God hath ſubjected all men to the Scripture, they ſubject the Scripture to themſelves; and bind it to an uncertaine dependance upon their Church. For the Fathers and moſt illuminate writers; if there bee any thing makes againſt the policie of Rome; away with it; their expurgations ſhall caſt it out at the window. Themſelves write of Cardinall Gropper, in praiſe of his Continencie, that he threw his bed out of his chamber window, becauſe on a time he found a woman making it. If any authour have brought to light never ſo little of their darkneſſe; as if he had made a bed in a wrong chamber, out it ſhall goe at the window.

Who can then blame us for forſaking them, that have forſaken the right way? O but they are ſtill the Church, and we leave the Church in leaving them. This they bellow out, louder than oyſter-women in the ſtreetes, and thinke to carry it away with a noiſe. Take a reverend Divines compariſon; Suppoſe a man hath a faire poole of water in his grounds, which in time becomes corrupted; weedes grow, mudde encreaſeth, and frogs creepe into it. To helpe this, the owner cuts a new chanell; and ſo draines out the water to this other place, that he leaves the filth and corruption behind. Shall the remaining frogs complaine that the water is theirs, becauſe the pit wherein it formerly ſtood, is theirs? Shall they croake and foame as if they had wrong done them? Or condemne all thoſe fiſhes for heretickes, that refuſe their ſinke for the other pure ſtreames? We have forſaken Rome: what have we left the chryſtall waters, the pure doctrine that was firſt in that poole? no, wee have onelyonly left the weeds, the mudde, and the frogs. God hath given us the water cleare, which was theirs till they polluted it by their errors. And therefore have we forſaken them, becauſe they ſucceed in the Church, as the frogs did in the poole. If they forſake the right way, we muſt forſake them, or Chriſt will forſake us; which his merciemercy, and our holy faith forbid.

And are gone astray.] Facillimum errare; Truth is one, errours are infinite. God chargeth us to refuſe all wayes, but one: Satan bids us refuſe that one, and take which way we pleaſe All the pathes of the wicked be crooked and irregular wayes:Pſal. 12.8.Ps 12:8 Impii in circuitu ambulant. They walke not forward to the prize that p. 935is ſet before them, and therfore loſe both paines and reward. Heerein they truely follow their father, who teſtifies of himſelfe, that he had compaſſed the earth. So confuſed and anfractuous are their goings, as if they cared not which way they went, ſo they went not with God. Tortuoſae viae malorum, they goe wheeling to hell. We are all apt enough to ſtray, if preventing grace did not rectifie us. Philoſophers hold, if the inferior ſpheres were not ruled, and in a maner corrected by the higheſt, the ſwiftneſſe of their motion would quickely fire the world. Certainely, if the affections of men were not moderated by the all-guiding Spirit, this little world would ſoone deſtroy it ſelfe. He that once forſakes the right way, and does not foreign,ggGal. 2.14.Gal 2:14 walke uprightly; quickly goes astray, and the firſt ſtep he takes is toward hell. And he that hath begun that dangerous race, knowes not where to ſtop: like an unbridled horſe upon his ſpeed; or a ſhippe with a full wind; even when you ſtrike ſailes, yet it will goe ſome deale further by the force it had formerly wonne. He that layes the reines on the necke of his carnall appetite, cannot promiſe where he will reſt. To ſay, This ſinne and no more, is as if a man ſhould throw a ſtone into a pond, with a purpoſe to make one circle and no more: but that one will beget two, and thoſe two multiply to a hundred.

When a man hath erred from the right way of Charitie, into what a number of miſchievous courſes doth he run? Heere he takes up with injurie, there he layes out with uſurie; this man he ſcandalizeth with malice, with fraud he robbes another, a third he kils with oppreſſion: every unrighteous action that the devill puts in his way, he is ready to embrace, be it as foule as deformitie it ſelfe. Like that free citizen, that ſo doated on a female ſlave, that he would needs marry her, though by that match he were ſure (by the law) to become a ſlave with her. Honeſtie contents it ſelfe with one lawfull bed, luſt is infinite. Gods charge was ever againſt Bigamie: Salomon firſt takes two wives, then three, then hundreds: and having once gone beyond the ſtakes of the law, he is ready to loſe himſelfe amongſt a thouſand bedfellowes.hh1 King. 11.1, 2.1 Kgs 11:11 Kgs 11:2 King Salomon loved many ſtrange women. Heere was enough to overthrow the wiſeſt King of the earth: Women, many women, ſtrange women, Idolatrous women. Firſt women; unus unam uni; He that made one woman for one man, ſaw that one woman was enough for that one man.ii2 Cor. 7.2.2 Cor 7:2 Let every man have his own wife; Vxorem, non Concubinam: Suam, non alienam: uxorem, non uxores: a wife, not a Concubine: his owne, not another mans: his wife, not wives. One; for the charge of our wife is like the charge of our words: Whatſoever is more than yea and nay in the one, or more than Husband and wife in the other, comes of evill, and evill will come of it. Secondly, Many women: two is more than God allowes; Bigamie is unlawfull: but Polygamie, many women, is onelyonly fit for a Mahometane. No marvell if many women did ruine Salomon: Adam had but one, and that a good one, and yet ſhe loſt the game. If one woman was enough to undoe all men, there is no wonder that many women ſhould undoe one man. Thirdly, Strange women: Strange, becauſe not ſealed with the holy ſignet of matrimonie; for otherwiſe they are too familiar. Fourthly, Idolatreus women: others onelyonly tempt to luſt, theſe to miſ-devotion: if they can joyne our heart to theirs, they will disjoyne it from God.

Hell is downe ſtaires; and if a man have deſcended a ſtep or two, it is a miracle if he ſtop before he comes to the bottome. He that hath ſtrayed into theſe thickets, will be ſo mazed with intricate circumvolutions, that he ſhall hardly unwind himſelfe. This bad deſire muſt be gratified with a lewd act, that act ſeconded with a lie, that lie credited with an oath. To doe evill is a ſinne; to hide it with a lie; doubles the ſinne; to bind that lie with an oath, trebbles it. So error begets error: as a man of ſunke eſtate, borrowes of one to pay another: till finding his credite paſt ſoldering up, he runs in every where as farre as he can, and then breakes. So the ſinner, whoſe conſcience lies perdieu refuſeth no action that may at once ſatisfie his deſire, and conſerve his reputation. At laſt he hath p. 936gone ſo farre wrong, that he thinkes himſelfe in the right, and vice is counted vertue. In bodily diſeaſes, where the beginnings are doubtfull, and cannot denominate the ſickneſſe; yet the proceedings are evident, & quò acrius ſentitur morbus, eò certius dignoſcitur. In ſpirituall diſeaſes it is otherwiſe: for the firſt entrances are manifeſt; they trouble the conſcience, and the ſinner condemnes himſelfe: but the more he multiplies tranſgreſſion, the leſſe is he ſenſible of any compunction. No man is ſo mad as to call a fever health, or the gowt ſwift footemanſhip, or the greene ſickneſſe beautie, or the Conſumption a good ſtate of body. Yet theſe farre-strayed ſinners miſ-call the right way; while they call luſt louelove, rage fortitude, envie emulation, pride magnanimitie, ſloth warineſſe, Covetouſnes frugalitie, and ranke diſhoneſtie but meere Policie. Who ſhall rectifie that luxate member, which denyes it ſelfe to be out of joynt?kkProv. 1.13.Prov 1:13 Come cast in thy lot among us, we ſhall find precious ſubstance, ſaith the ungodly. If he might appoint the way, this ſhould be the right: if he might determine the end, all ſhould be peace: but he is miſtaken in both.llEſa. 5.20.Isa 5:20 Woe to them that call evill good, and good evill, &c. Woe in deed; Woe for refuſing the right, woe for approving the wrong, woe for that they have erred, and woe becauſe they will not be converted.

I conclude; It is ſaid of Iſrael, thatmmNumb. 9.18.Num 9:18 they journeyed, and pitched, ſecundum os Iehovae, at the commandement of the Lord. O bleſſed obedience, that in all buſineſſe followes this direction! But alas, Erravimus cum Patribus nostris, we all like ſheepe have gone aſtray. Like ſheepe? yea, like goates and dromedaries. The breſts of Eve gave no other milke to her children, Adam left no other Inheritance to his poſteritie, than diſobedience. Even in the Garden of Eden, this bitter roote grew too neere the goodlieſt trees of life and knowledge: whereof our parents taſting, not onelyonly infected their owne bloud, but diffuſed their corruption into their whole ſucceeding linage. God forbad but one Tree, granting all the reſt: Satan ſlighting all the reſt, perſwaded to this one. Yet how did Eve beleeve a Murderer before her maker, the father of lies above the God of truth?nnNumb. 17.10.Num 17:10 Aarons rodde was laid up in the Arke, as a token of Iſraels rebellion. The whole world is an Arke or Court of Rolles, to record the monuments of our diſobedience.ooDeut. 9.Deut 9 Moſes ſets downe a catalogue of their rebellions; but alas, ours be beyond all numeration. If the Lord forſooke them for forſaking his truth, can we looke to ſcape?

Chriſt ſent two Diſciples to bring him theppMat. 21.2Matt 21:2 Aſſe and her colt. Some by the Aſſe underſtand the Iewes, by the Colt the Gentiles. Firſt, he choſe the Aſſe, he offered himſelfe to the Iewes: but they proving reſty, he takes up the Colt, the Gentiles. And now having been almoſt 1600. yeares a breaking, and backing us, and menaging us to his hand; even when he thought to have found us fit for the ſaddle, we are growne wilder and more untamed than we were before. We kicke, and winch, and fling, and will by no meanes endure the reines of his bleſſed government. Thus now God is wearied with us both: his old obſtinate Aſſe, the Iewes, tired him with continuall beating: his unbridled colt, the Gentiles, vexe him with their rambling. The former was a ſlow beaſt, and could not be gotten forward: this other runs faſt enough but will not keepe the way. But if the Colt will not be ruled, the Lord will take his Aſſe againe, as the fitter of the two to doe him ſervice. O let us confeſſe our errors, and returne to the right way.qqIoel 2.12.Joel 2:12 Returne, for you have erred; with weeping, for you have ſinned,rrPſal. 56.8.Ps 56:8 Lord, thou telleſt my wandrings: he tels them one by one, knowes their juſt weight and number; for God is ſo wiſe that he can caſt a man up to a haire. Your haires are numbred, do not thinke that your ſinnes ſhall paſſe unnumbred. O let the Lord alſo number our penitent ſorrowes: for as he doth booke our ſinnes, ſo he doth bottell up our teares. Our iniquities are not written in ſo deepe characters, but our repentant teares ſhall be able to blot them out.

Let us therfore come home with ſorrow, that have wandred with ſhame; ſeeking our Fathers houſe, by doing one Fathers wil. Why ſhould we runne on this p. 937ſenſeleſſe and endleſſe race of iniquitie, till the dayes of our gracious viſitation be out of date, when it will be hard to determine what the end will be? Let us follow the counſell of S. Chryſoſtome, alluding to the policie of the Sages, ſſMat. 2.12.Matt 2:12who returned into their owne country another way. Have we erred by the way of adulterie? Let us goe backe by the way of chaſtitie. Have we erred by the way of covetouſnes? Let us goe backe by the way of merciemercy. If we returne the ſame way we went, we are ſtill under the kingdome of Herod. No leſſe in the ſickneſſe of the ſoule than of the body, there be criticall dayes; whereby God obſerves in what likelyhood we are to recover health. Smite thy breſt and ſay, where am I? Whither goe I? We are all ſtray-ſheepe; now the great Shepheard of our ſoules bring us home to himſelfe, and the fold of eternall peace. Amen.

Following the way of Balaam.] Cuſtome is the principall magiſtrate of mans life, the guide of his actions: and as we have inured our ſelves at the firſt ſetting out in this world, ſo commonly we goe on, unleſſe we be turned by miracle, and changed by that which is onelyonly able to doe it, the grace of God. Our thoughts are according to our inclinations, our diſcourſe according to our acquired and infuſed opinions, our deeds be according to our cuſtomes, and our cuſtomes generally follow after our Precedents. So they that propound a Balaam for their maſter, are ſure of vice for their miſtreſſe, and deſtruction for their wages. The Apoſtle heere ſpeakes of Sorcerers, and whom ſhould ſorcerers imitate but that …rand Magician, Balaam, the Prince of falſe Prophets, the eldeſt ſome of Satan? The generall points are two; Quid, and In quo. Firſt, what they doe, they follow Balaam. Secondly, wherein they follow him, In his way, with all the paſſages; and in his end, whic… is the wages of unrighteouſneſſe. In the former I have three circ…mſtances; A Deſcription, an Obſervation, and a Caution.

1 A deſcription of Balaam, who had taught evill, and done evill and in doing evil, he taught it. He was two wayes a Maſter of wickedneſſe; Preceptory, and Ex…p…ry: Q…ae docuit linguâ, facilitavit vitâ. He had his damnable doctrine, wherof …, Rev. 2.14. A doctrine which will never die,Rev. 2.14.Rev 2:14 ſo long as there is a Pope li…g. …t us obſerve the Paralell; the fitneſſe invites me to the compariſon. Firſt, …a…m was great with Kings, the Pope will be great over Kings. Secondly, Bal…m would doe any thing for money, and what practiſe doth the Pope refuſe to … …is exchequer? Inceſt ſhall be diſpenſed, murder refuged, uncleann…ſſe tolera…ed; …ll for gaine. You may buy heaven, buy out hell, for money. For this▪ Indulgences be his wares, and Purgatory his market-towne. He will with Balaam, curſe the very Iſrael of God, for money. Thirdly, Balaam was a hidden hypocrite, a cloſe villaine, with a corrupt heart under a cleare skin. The Pope is ſuch a glorious Saint in ſhew; no matter what ſtuffe his conſcience be made of: all his doings muſt be juſtified: his murders are excuſed like Samſons, his thefts like the Hebr…wes, his …dulteries like Iacobs. Nothing doth he amiſſe, though the devill himſelfe would ſcarce wiſh him to doe worſe. Fourthly, Balaam had ſome true oracles, and by the colour of them, he vented his owne ſorceries. If the Pope ſhould not confeſſe ſome truths, the world would never admit his many falſhoods. He muſt have two or three pieces of right gold that would get off his bagge of counterfeits. Laſtly, Balaam perſwades the Moabites to tempt Iſrael; firſt, to fornication, and by that to miſſe-devotion. It is the Papall indulgence to a fleſhly life, that winnes ſo many to his ſuperſtition. They will worſhip the Popes God, upon condition he will let them alſo worſhip their owne: what is a whore, but a pleaſing Idol? What is an Idol, but a ſpirituall whore? If the Pope will allow them the one, they will not ſticke with him for the other. Idolatry was Balaams ſport; and who can but thinke that Antichriſt laughs in his ſleeve, to ſee ſuperſtitious fooles downe on their knees to beautified puppets? Cornelius Agrippa, a great learned Papiſt hath left it written, that certain of the Schoolemen, nameing Aquinas and Aureolus, defended, that the very ſtarres in the firmament might be p. 938worſhipped, but onelyonly for doubt of giving occaſion to Idolatrie. Not that it were Idolatrie, but that it might give occaſion of Idolatry. Iuſt, as when a theefe cuts a paſſengers throate, he gives occaſion of murder. But as Balaam was crafty to doe miſchiefe under-hand: ſo the Pope doth: but plot, and contrive, and command in his Conſiſtory, what muſt be performed by his officious Emiſſaries. Treaſons and conſpiracies againſt annointed Soveraignes, blowing up of Parliaments, ruine of countreys by war and invaſions; all fetch their originall from his ſacred and unerring breſt: yet the Romiſh Balaam is innocent, he hath no hand in it. Let the actors on the ſtage anſwere it, the Poet is cloſe behind the curtaine.

But now ſhall not this Balaam anſwere for all thoſe conſpiratours whom he hath ſuborned? Suppoſe he did not give every one of them his particular errand; doth not his generall warrant bid them goe? while they teach men to earne the Kingdome of heaven, by ſhedding the bloud of an hereticall Prince; and promiſe the forgiveneſſe of many ſinnes for the committing of one; what is this but to hire inſtruments to their damnable deſignes? Machiavels doctrine is quite fooled and ſhamed by the Ieſuites: he taught that no man was fit for a deſperate conſpiracie, but one whoſe hands had beene formerly dipt in bloud. Alas, he knew not of a Fryar Clement, or a Rovillac: he knew not, that ſuperſtition hath ſo well advanced miſchiefe, that the firſt blood which a murderer ſheds ſhall be no worſe than a Kings: and that by votive reſolution, he ſhall be as mercileſſe as butchers by occupation.

Numb. 22.6.Num 22:6The Moabites were perſwaded that Balaam could not erre: and do the Romiſts thinke any leſſe of their Papal God? He whom thou curſ…st, is curſed, and he whom thou bleſſ…ſt, is bleſſed They thinke if the Pope put a Traitor into the Rubrick, he is preſently a Saint in heaven: if he curſe or excommunicate a Chriſtian, he muſt needs be enrolled in hell. This being ſized into their ſoules, no wonder if they becom… as de d engines, moved onelyonly by the Spirit he puts into them. Thus via Domini is no more ſtood upon; but via Thomae, as the Dominicans ſpeake: and via Scot…, as the Franciſcans: and via Loyolae, as the Ieſuites; and indeed via Diaboli, for he comes in for his ſhare: while treaſons, perjuries, uncleanneſſes be the doctrines, what man of ſenſe will looke for any other but the devill in the Pulpit? At the beſt, we find not an Apoſtle to be the maſter of their ſentences, but Peter Lom…ard growes to be the Text, and the hierarchie of Rome the expoſitors: and what will become of the poore Lambs; when ſuch wolves be the Paſtors?

For obſervation, They follow Balaam. There was never any man ſo deſperately wicked but he had ſome fellowes and followers. Beelzebub fell not alone from heaven; thouſands of Angels fell with him in that confederacie. We read of three conſpirators, Corah, Dathan, and Abiram, that prevailed with 250 rulers men of renowne,Numb. 16.Num 16 and f…mous in the congregation. Thoſe ſeditious leaders could not …rre without followers. Shall an Abſalom rebell without ſeconds? no,tt2 Sam. 15.11.2 Sam 15:11 Two hundred men went out with him in their ſimplicitie and knew nothing: even the innocent are wonne to waite upon a Conſpirator: It is no hard matter to beguile harmeleſſe intentions: yea, the true-hearted lie moſt open to credulitie; & while they meane nothing but faithfulneſſe, are brought into rebellion. The name of Davids ſonne carries them againſt Abſaloms father: and while they purpoſe onelyonly attendance to the Prince, they become loyall Rebels to their King. But were there none that embraced this Innovation for their owne turnes? Yes, it grew a ſtrong rebellion. Can Ieroboam be an Idolater alone? no, he no ſooner ſets up his Calves, but Iſrael is downe on their knees. If he cauſe ſuch an impious erection, they preſently follow him with their ſuperſtitious devotion. One man may kindle ſuch a fire, as thouſands are not able to quench. One plague-ſore may infect a whole nation, and all the venime of ſinne is not ſpent in the act. The deed may be paſt and gone, but the pernicious example remaines, and ſpreads to a wofull contagion. Like Goodwin ſands, which not onelyonly ſwallowed up his Patrimony, p. 939but ſtill continues a dangerous place, where too many have miſcarried. He is a very meane perſon, that drawes not ſome clients after him: even Theudas and Iudas had their foure hundreds to accompany them.

It hath ever been the dangerous policie of Satan to aſſault the beſt: he knowes, the multitude, as we ſay of Bees, will follow their maſter. The unſtable vulgar are ſoone carried with the religion of authoritie. What Huſhai ſaid in policie, they ſpeake in ſimplicitie;uu2 Sam. 16.18.2 Sam 16:18 whom Iſrael chuſe for their King his will I be. Hypocrites will be of the Kings faith, as Papiſts are bound to be of the Popes. Let Corah kindle the fire, two hundred and fifty Captaines will bring ſtickes to it, and all Iſrael are ready to warme themſelves at it. The wethercocke will looke which w…y ſoever the wind blowes. Ieroboam ſhall be ſure of Brutiſh ſubjects, while he ſets up Calviſh deities.xxAct. 8.10.Acts 8:10 Simon had ſo bewitched the people, that they all tooke him for the great power of God. A Sorcerer ſhall not be without clients.

It is an unhappy degree of wickedneſſe, to be the Ring-leader of ſinne: every acceſſary is faulty enough, but the firſt author is abominable. Therfore is Ieroboam ſo often branded in thoſe ſacred leaves; therfore do all ages ring of his fact, with the accent of diſhonour and indignation Ieroboam the ſonne of Nebat that made Iſrael to ſinne. It was a ſhame for Iſrael, that they could be made to ſinne by a Ieroboam: but oh curſed name of Ieroboam that drew Iſrael to ſinne. Ieroboam was a wicked king, and miſerably accurſed; they of his houſeyy1 King. 14.11.1 Kgs 14:11 that dye in the city, the dogs ſhall eate; they that dye in the field, the fowles of the aire ſhall eate. Yet Nadah his ſonne, and Baaſha his ſucceſſor, Zimri and Omri, and Ahab, and Ahaziah, and Iehoram; they all walked in the way of Ieroboam, which made Iſrael to ſinne. So eaſie is it for a mans ſinne to live, when himſelfe is dead; and to lead that exemplary way to hell, which by the number of his followers, ſhall continually aggravate his torments. The Imitators of evill deſerve puniſhment, the abettors more; but there is no hell deepe enough for the leaders of publike wickedneſſe. He that invents a new way of ſerving the devill, hath purchaſed for himſelfe a large patrimony of unquenchable fire. Shall not the Pontificians anſwere for all that bloud, which miſcarried by their ſuperſtition? Suppoſe themſelves thinke beſt to die with Chriſt, and nothing but Chriſt in their mouthes; ſhall they not anſwere for teaching others to live and die otherwiſe; How fearfully do the Seducer and Seduced greete one another in hell! where the one ſaith, Thou haſt beene the occaſion of my ſinne; and the other, Thou art the occaſion of my more grievous torment. What infinite tortures doth Mahomet endure? When every Turke that periſheth by his Iuggling, doth daily adde to his unſpeakable horrors. The devill himſelfe by tempting and deceiving ſoules, doth advance his owne damnation. Nor was it any charitie, but meere f…are of greater burden, that made thezzLuk. 16.28.Luke 16:28 rich man in hell ſo reſpective of his Brethren. Many a man ſinnes onelyonly for himſelfe, he ſhall be plagued for the ſinnes of others.

3 The Caution: Let eminent perſons take heed of eminent ſinnes: they do with Samſon, pull downe thoſe pillars of goodneſſe, that ſhall not onelyonly quaſh themſelves, but be the ruine of thouſands. Their facts become examples, thoſe examples lawes: and it is naturall to men, to follow the law of fact, before the law of faith; a viſible patterne, rather than a meere audible doctrine. We were wont to ſay, evill manners occaſion good lawes: but here it is true, Corruptio morum is become generatio legum; the leaders example is a law to the followers. Divers cuſtomes are no leſſe than ridiculous and peſtilent, that have had their birth from a great mans preſident. From this roote hath growen all our ſtrange diſguiſes, transformations of apparell, painted faces, apiſh brutiſh geſtures. Uſurie had ſtill lyen like neglected ware in the devils ſhop, if ſome great Rabbin had not brought it forth. The excuſe of ſuch pernicious cuſtomes to the followers of them, is as Pilate ſaid to Chriſt, Thine owne nation hath delivered thee unto me: and p. 940ſin will conclude againſt thoſe authors, Therfore he that delivered me unto thee, hath the greater ſinne.

Let this firſt warne us of the Miniſterie, that we teach you that way, whereof you ſhall never repent the travell: which is onelyonly Christ, the way, and the Truth, and the life. aaRev. 22.17.Rev 22:17Let him that heareth, ſay, Come. Hee that inwardly heareth the voice of ſanctification, let him outwardly call men by the voice of exhortation. It was a Law among the Iewes;bbMatth. 22.24.Matt 22:24 If a man dye without children, his brother ſhall merry his wife, and raiſe up ſeed to his brother. Chriſt being dead, riſen, and gone up into heaven, we are bound to raiſe up ſeed to our elder Brother:ccGal. 4.19.Gal 4:19 begetting children to Ieſus. Proſper.No other way dare we teach, leſt wee periſh. For quid proderit non pu… ſuo peccato, qui puniendus eſt alieno? What comfort is it to ſcape without owne ſinnes, if we muſt be puniſhed for the ſinnes of others?

For you; goe not into the wayes of ſinne, though you follow a Balaam. If we ſee a Great offender led to execution, we are not ſo forward as to ſay, Mortamur cum illo, let us dye with him: yet while hee goes on in Pride, wee follow him in a hurry, Erremus cum illo, let us ſinne with him. If he travels with vanity, we are for him: if he ſaile to Rome, we venture our ſelves in the ſame bottome with him; onelyonly when he comes to hell, we would then leave him. B…t if men will be followers in ſinne, they muſt not looke to be ſeparated in puniſhment. They that purſue the way which Balaam went, ſhall arrive at the place where Balaam i…. The Lord turne our ſteps from ſuch a following, that wee may have a more comfortable ending.

Following the way of Balaam.] They that propound examples, whether for imitation, or deteſtation; have reſpect both to the way, and the end. Let me preſent you with both theſe out of the Sacred Hiſtory. Here ſuppoſe, the Scene lyes in Moab, Time is the Stage, all that read or heare the ſtory, bee (as it were the Spectators. Balac playes the King, Balaam the Conjurer, Princes the Ambaſſadors, gold and honour are the properties; yea, you have an Aſſe playing her part too; theſe bee the Actors: the Iſraelites are the M…tes; let mee ſtand for the Chorus. The concluſion will be the ruine of the ungodly, the reward o… …e righteous. Let no man thinke me prophane, in borrowing ſuch a compariſon: the Fathers have called the whole world but a Theater. Our Saviour borrowed a compariſon from pipers and dauncers; as I from players: players ſhall get no more by my compariſon, than pipers and dauncers did by his. Chriſt c…argeth the ſlothfull ſervant for not putting his talent to uſury: yet he that puts hi… money to uſury by the warrant of that Text, is like to be ſhent at the day of reckoning; and ſhall wiſh that he had better underſtood his maſters meaning. The Paſſages are diverſe, and uſefull to our obſervation.

1 The occaſion. Moab and Midian ſaw their neighbours fall under the victorious ſword of Iſrael; and expected with feare, when their owne turnes ſhould come to bleed. Could they have ſecured themſelves, thoſe bordering calamities had not moved them. Naturall men are not ſenſible of others woes, while ſafety fenceth in their owne eſtates.aaAmos 6.6.Amos 6:6 They that drinke wine in bowles, minde not the affliction of Ioſeph. The burning of a neighbours houſe would not ſtartle them, but for the danger of their owne. But perill is come to the doores of Moab, and they begin to bee frighted: to overcome or repell this, Moab is not able alone, therefore requires the confederacie of Midian. Yea, both Moab and Midian finde themſelves too weake, without the aſſiſtance of Balaam. They put more confidence in his tongue than their owne ſwords, and will not fight, but conjure. What needs the levying of forces, muſtering of ſouldiers, emptying their treaſures, endangering their perſons, when all this trouble may bee ſaved with one Curſe? They had onelyonly wit enough to feare, but knew not how to take the right courſe for ſafety. Otherwiſe they that ſaw the unreſiſtable power of Iſrael, why did they not treat, and intreat, yea, buy p. 941the conditions of peace? They might eaſily thinke; either the God of Iſrael is ſtronger than wee, or he is weaker. If weaker, why are wee afraid of him? If ſtronger, why doe we not ſerve him? If he be greater, then downe with Baal-peor: if not, then Baal-peor is ſufficient without Balaam. But he that can make Iſrael victorious over others, is able to keepe us ſafe from Iſrael: let us make him our friend, whom we cannot eſcape as an enemie. But wicked men are not more jocund in proſperity, than in diſaſters they are amazed. As the voluptuous man that hath taken ſuch pleaſure in his owne houſe; when ſuddainely he findes it a-fire, knowes not which way to turne him, but runnes forth at the wrong doore.

2 The Invitation; Come, curſe me this peaple. A devilliſh errand for the elders of Midian to carry. Sehon with his Amorites, Og the gyant with his Baſhanites, were deſtroyed; there is no hope of reſiſtance left in man: therefore they will try what the Magician can doe. How deſperate is that wickedneſſe, when Satan muſt be implored to undertake, what God refuſeth! They are likely to have good counſell, that fee the devill. What can Balaam doe without him? What can he doe for Balaam? Curſe: alas, as if all the world were under the power of an Inchanters tongue: as if that little engine fired at the fornace of hell, had a kinde of omnipotencie in it. God indeed ſuffers many ſtrange things to bee performed by Magicke: for whatſoever the devill can doe, the Magician may doe: and he will not ſticke to doe reaſon for ſuch tributary ſoules. But doubtleſſe, Satan doth more through our credulity, than by his owne efficacie: that beggarly ſpirit is more beholding to our imagination, than to his owne riches. Hee whom thou curſeſt, is curſed. If Balaam were a famous Prophet, yet Balac was a very credulous king: hee beleeves that the Sorcerer could doe any thing beneath the Moone. Commodities farre fetch'd, and deare bought, are dyet for Ladies: and ſo this deſigne proved; for the Ladies of Midian muſt menage the plot of Balaam.

Superſtitious dotards thinke nature it ſelfe under the ſpell of their charmes: but they are deceived. For if either the curſes of men, or the malice of devils could take effect, how ſoone would all be hell! Could either Power or Policie prevaile, the Church of Chriſt ſhould not ſtand. But there is a ſtrength ſo farre above Balaam; that neither the Prophet nor the Potentate ſhall avoid that curſe on themſelves, which they wiſhed to others. From their evill let us learne this good, to beare as faire a reſpect to the true Prophets of God, as they had confidence in the falſe. Why ſhould they expect more comfort from Gods enemies, than we from his deputed ſervants? Why doe we not more ſeeke their bleſſings, and ſtand in feare of their curſes? Seeing they havebbIoh. 20.23.John 20:23 the ratification of God in heaven to their ſentences upon earth. If Moab have ſo bold aſſurance of a Balaam, how choice ſhould we be of a Moſes? Balaams tongue cannot hurt us, Moſes's lips can bleſſe us. It was not the hand of Iſrael, but the hand of Moſes, that got the day. Non manus quae pugnavit, ſed manus quae non pugnavit, vicit. Shall we give leſſe credit to Gods Inſtruments, than they doe to Satans? How miſerable is the darkeneſſe of ſome ſoules in this glorious day-light? To the chamber of a fortune-teller, a Iuggling mountebanke, or ſome ſuſpected Conjurer, flocke many clients; not onelyonly of the vulgar, but even of thoſe that come in Coaches and the gayeſt capariſons. The doore of the devouteſt Preacher is empty enough; few viſitants trouble him either for direction of their lives, or comfort of their conſciences. Alas, for ſuch children of perdition; that they ſhould take the forbidden way of hell, and neglect the gracious invitations of God!

Curſe me this people.] Why did they not rather deſire Balaam to bleſſe themſelves, than to curſe Iſrael? that had beene the eaſier taske of the two, and more likely to prevaile. Defenſive warre is ſurer than invaſive: we may better fortifie our ſelves at home, than offend our enemies abroad. Iſrael did not trouble them, p. 942why would they trouble Iſrael? who would wake a ſleeping Lion, that had no… firſt fetterd his clawes? Moab might have reſted in peace, and Iſrael in peace: why then ſhould Moab curſe Iſrael? It is a moſt malicious pride, that cares not to fare well it ſelfe, unleſſe it goe ill with others: as Moab did not care for ſafety, unleſſe they might have victory. Yet it is worth a good mans thankes, to have his owne blood ſpared: though the ſame favour be allowed to others. Is my owne proſperity nothing, becauſe my neighbours alſo proſper about mee? Let ſuch a conceit be harboured in the breſts of Pagans, or thoſe Antichriſtian Chriſtians, that content not themſelves to extend their bloody dominion to the Indies, unleſſe they may alſo ruine their adjacent countries: whoſe envy is not ſatiſfied with eſcaping us, if we eſcape them. They eate their owne hearts in anger, that they cannot eate ours in revenge. We pray for the opening of their eyes, and they pray for the pulling out of ours. We deſire the turning of their hearts, and they wiſh the cutting of our throates. There is a great dearth of reaſon and charity in that man, who would be happy alone. Society is no ſmall part of the very joyes of heaven. They deſire the bleſſedneſſe of others, that are of the communion of Saints.

3 The Prohibition. Balaam hath a mind to goe, God hath no minde to ſuffer him. The Elders of Moab have not ſooner deliver'd their meſſage, than the fingers of that leaden Prophet itch for the golden wages; yet he appeares not raſh and peremptory, but pretends ſerious advice and deliberation. That night hee will give them hoſpitable entertainement, the next morning ſhall give them their anſwere. Lodging and good cheere they ſhall have, but their hoſt meanes to make them pay for it in the reckoning. Yea they deſerved to bee welcome, for they brought the reward of divination. An anſwer hee promiſeth them, but ſuch an one as God ſhall give him. Now the Lord prevents his enquiry, by enquiring firſt of Balaam, ccNumb. 22.9.Num 22:9What men are theſe with thee? Did not God know them? Yes, they that could not move but in him, could bee no ſtrangers to him. Hee knew them well enough, but hee would have Balaam know them better. Before his queſtion, Vbi es? God had found Adam, but he would have Adam finde himſelfe. When wee lay open our wants, and confeſſe our ſinnes, wee tell him no newes; alas, he knowes all better than our owne hearts. Yet he chuſeth to deale with us from our owne mouthes; Ex ore tuo. When wee harbour foule luſts, he ſeemes to aske us, what thoughts are theſe? Is it fit for you to give lodging or houſe-roome to ſuch meſſengers as Moab, of hell? Bee theſe gueſts fit for the men of God to entertaine?

Balaam hath admitted them, and now waites what God will doe for him, what hee will ſuffer him to doe for them. Hee receives a plaine oracle of inhibition;ddverſ. 12. Thou ſhalt not curſe the people, for they are bleſſed. Balak had a confident opinion of Balaams power. Either he thought him a notable Conjurer, that could doe much with the devill; or a true Prophet, that had intereſt in God. Balaam ſhall not bee ſuffered to gratifie him either wayes. Let him bee a Sorcerer, hee ſhall not give Moab the leaſt encouragement in the conceit of this helpe. Let him bee a Prophet, God will not have his name ſcandaliz'd, no not in the opinion of thoſe Pagans. Why ſhould his name bee uſurped to curſe, where his will hath intended to bleſſe? Thou ſhalt not goe,

Y…t what if Balaam had been granted the liberty of his feet and tongue? Say, he had gone, and curſed: how forceleſſe had all his maledictions been? Could not the breath of God have diſperſed them all into aire, or beat them backe on the curſers owne head? The cauſeleſſe curſe ſhall not come; or at leaſt, it ſhall not come where the curſer meant it. Hee gives juſt cauſe to make himſelfe accurſed, that without juſt cauſe curſeth another. How often hath the Balaam of Rome curſed the Church of England? How often hath hee roared out the direſt execrations againſt us? How often have thoſe Sauls, with letters of commiſſion from p. 943the high Prieſt of that Synagogue, like Pyrats with letters of Mart from the great Turke, breathed out threatnings and ſlaughter; uſing the ordinances of their church like the Ordnance of a man of warre, ſpitting fire and thunder againſt the Barke of Chriſt? What have they done, but ſunke themſelves in the skirmiſh? Let them looke backe upon their invincible Navy, their inevitable Powder-plot; and confeſſe with bluſhing cheekes, to the glory of God, that they would have more than curſed Iſrael, but they could not. How many Buls of theirs have bellowed out execrations againſt us, endeavouring to goare us, and let out our very bowels; yet God hath ſent thoſe curſt beaſts ſhort hornes: bleſſed be his Name, they did us no harme. How many bluſtering tempeſts have thoſe enraged Sorcerers raiſed againſt our Prince and Country; yet all this winde hath ſhaken no corne. Were wee the worſe? Nay, I rather thinke wee had not ſped ſo well, had not theſe Balaamitiſh curſes beene ſpent upon us. For them; I read of certaine Affricans, who being troubled with the North-winde, driving heapes of ſand upon their fields; muſtred an army of ſouldiers to fight againſt it: but with ſo ill ſucceſſe, that themſelves were buried und…r thoſe ſandy monuments. They that arme themſelves againſt the Church, ſhall fall by their owne weapons. Malice ſhall doe the nature of malice; drinke up the marrow and moiſture of them that foſter it, and bring their curſes upon their owne ſoules; as Nadab and Abihu were conſumed by as ſtrange a fire as they had in their Cenſors. As wee may ſay of that blinde man, whom Chriſt cured, and the Iewes excommunicated; that hee was never fully in, till hee was cast out. Ioh 9.34.John 9:34So if Antichriſt had not curſed us, wee had not been ſo throughly bleſſed. Though they curſe, O Lord, yet bl…ſſe thou; and ſo thou haſt done with a mercifull advantage.

The Iſraelites ſate ſtill in their tents; they little knew what miſchiefe was brewing againſt them. The goodly plaines of Moab gave ſuch refreſhing to their mindes and bodies, that they ſ…curely embraced this deare purchaſed reſt. They neither felt nor ſaw any oppoſition; yet even then the moſt dangerous plot was hammering againſt them. Our adverſaries never meane us more hurt, than when they cry Truce. Villanous policy then multiplies her pledges, when ſhe purpoſeth to cut our throates. What truſt ſhould bee given to them, even when they ſweare, whoſe religion allowes them to breake all othes for advantage? OnelyOnly that God, who (without making Iſrael of his counſell) croſſed the deſigne of the Moabites: ſtill ſees, and (we hope) will prevent all the ſtratagems of our enemies: or elſe, like another Pariſian vigils, we ſhould feele their ſwords, before wee heard their alarmes. But the providence of our Maker reſtraines many evils, which we never dream'd to be neere us. He that keepes Iſrael, ſ…umbers not: hee is both a ſure and ſecret friend. Why are not our Sanctuaries turned into ſhambles, and our beds made to ſwimme with our bloods, long before this; but that the God of Iſrael had croſſed the conſpiracy of Balaam? It is no thanke to wicked men, that their wickedneſſe doth not proſper. The world would ſoone be overrun with evils, if men might be ſo ill …s they would.

4 We have their anſwer and dimiſſion. The reward was ſo ſweet a taſte of a rich banquet, that the teeth of Balaam began to water. Yet hee pretends that God muſt informe him, before he can tell what to ſay. Hee waits on the Lord, they wait on him. Yet he falters in the repetition of Gods anſwer;Numb. 22. verſ. 13.Num 22:13 Hee refuſeth to let me goe. Had hee ſpoke the downe-right truth, it may bee they had ſolicited him no further. But hee higgles, and dodges, and conceales halfe of it, which was little leſſe faulty than the denying of all. From this niggardly relation of Gods meſſage Saint Paul moſt accurately cleares himſelfe.Act. 20.20.27.Acts 20:20Acts 20:27 To the condemnation of thoſe liſping and curtaild doctrines of Rome; that ſhew no more truth than that which concernes their owne profit. Like a ſubtle Artiſt, that teacheth his ſcholers onelyonly the rinde, concealing the ſap; that ſo at once hee may keepe them the longer, and himſelfe the better.

p. 944Here was Balaams hypocriſie: to hold in with God, hee refuſeth to goe with Moab: to hold in with Moab, he layes the blame upon God. So did hee deny, as one that wiſh'd to bee ſent for againe: like the wanton damoſell in the Poet, that reſiſts as if ſhee would bee overcome: and her very No, is an Invitation. How often doe we looke on the temptation with one eye, with the other on the penalty? faine we would, but we dare not. So the unhappy childe would bee fingering the knife, but lookes on his father, and feares the laſh. And in ſtead of being angry with our ſelves and our looſe deſires, we grumble at the good Law of our Maker: as if he had done us an unkindneſſe, in that he will not ſuffer us to periſh. Yea, rather than abridge our owne pleaſures, wee will hazard the diſpleaſure of God: we will doe what he forbids, and yet hope to ſcape what hee threatens. But let us know that while we bluſter againſt his precepts, we doe but raiſe a tempeſt againſt our owne ſoules. It will never be right, till we can heartily ſay, Lord thy will be done, though ours be croſſed.

5 The Elders of Moab are returned with Balaams refuſall; and now the impotent king frets and rageth with a furious paſſion; that ſo potent a Monarch, the lord of ſo faire territories, of ſuch Viceroies and underling Princes, ſhould bee denied. Graceleſſe Soveraignty ſcornes a repulſe, in the moſt unreaſonable demand. Chafe he may, and vex himſelfe; but ſtill the Sorcerer is tyed at home, Iſrael lies ſafe in the plaine, no revenge is found out for Moab and Midian. O what a Scene was here? a malicious king rejected, a covetous Prophet hamper'd, an innocent people ſecured, and in all a bleſſed God honoured? Still there is no hope but in the Conjurer; againe hee ſends to Balaam. It may be the former were not worthy to waite on ſo famous a witch, therefore hee ſends more noble Ambaſſadors. Numb. 22.15.Num 22:15No meſſenger is honourable enough to waite at the doore of a mountebanke; every Lacquay is good enough to fetch the Preacher. Like the firſt Indians, that hung bugles at their eares, while they left their gold on the dunghills.

Balak is not diſcouraged with one denyall: oh that wee could be ſo impor…unate for our good, and double our knockes at the gate of heaven, as hee did at the gates of hell! Let a Ioſeph deny his luxurious miſtreſſe, this enrageth her wicked flame. Denials doe but whet the deſires of vehement ſutors. The rep…rcuſſive blaſt brings out the fire with more violence. Much time and wit is ſpent in compaſſing that, which after a ſhort fruition wearies the obtainer. So doe worldly objects enchant us, that the more they fly us, the more impatiently wee purſue them. But when it comes to ſpirituall things, which we cannot want and be bleſſed, wee begge them as gluttons doe their daily bread, whereof they are full even to ſurfet. Balak was denied, and became more eager: God doth not deny us, but delay us; and we give over at the firſt repulſe, yea even before wee have an anſwere. Spare to ſpeake, and deſpaire to ſpeed. It is true that God gives us more than we deſire, but without our deſiring, hee makes no promiſe to give. If many had all they deſired, it would be very little: if ſome good ones had no more than they deſired, it would not be very much: but if the beſt had no more than they deſerved, it would bee nothing at all. There is an Impoſt ſet upon the favours of men: Balaam will not gratifie the king of Moab without a reward.ttIam. 1.5.Jas 1:5 God gives liberally, and upbraids not. The trees bow downe their heads, as if they would aske moiſture of the rivers: the thankfull flowers open their dumbe mouths to the Sunne: the Eagles and yong Lions ſeeke their prey at God; and hee feeds not the yong ravens, till in their language, they call upon him. And ſhall man bee ſilent at the bountifull gate of his maker, when it is no more but Aske and have? If we have not all that we aske, yet we muſt aske all that we would have. Why doe wee hold our peace, that have ſuch a command to pray, and ſuch a promiſe to ſpeed in Ieſus Chriſt?

6 Next cometh to our obſervation, the Sorcerers lure; the proſtration of p. 945wealth and honour at his feet.uuNumb. 22.17.Num 22:17 I will promote thee, let nothing hinder thee. O fooles, is there nothing to hinder a man in his way to promotion? Doth not the ſwifteſt E…gle ſtoope a hundred times to her prey, and riſe without it?aaEccleſ. 9.11. Iam. 4.14.Eccl 9:11Jas 4:14 The race is not to the ſwift, nor the battle to the ſtrong. He that ſits in heaven, and diſpoſeth all things in the world, can diſappoint the huge hoſt of Midian by abbIudg. 7.13.Judg 7:13 Dreame, of thecc2 King. 7.6.2 Kgs 7:6 Syrians by a noiſe. What needes he imploy Angels or thunders, or awake the winds and tempeſts, when he can make a man hinder himſelfe? Or ſuppoſe they ſpake like a kings orators, not ſo much queſtioning the poſſibilitie of impediments, as perſwading an inclination to conſent, they ſhew their tempting baite; preſuming that if they could once faſten this hooke in his noſtrils, then nothing ſhould hinder them from drawing him all the world over. Once mentioning promotion, they hoped to have ſtrucke it dead. This vanity had tranſported themſelves: and they knew no man living that could hold out againſt thoſe aſſaults, wherewith their owne hearts had beene ſo eaſily conquered. Who would be poore, that might bee rich on ſuch tearmes? who would toile in common drudgeries, that might for one curſe bee ſet among Princes? what is a poore word to their paines, that have broke many ſleepes, flatt'red many fooles, ſwallowed many ſinnes, ſpent their time and meanes, to get one favaur, honour, or grace from him that ſits on the Throne? And yet after all this, might ſay of their Courtſhip, as that Captaine did of his Burgesſhip,ddAct. 22.28.Acts 22:28 With a great ſumme wee have obtained it. Balaams honour comes at an eaſier rate; Do but curſe Iſrael, and be a Stateſ-man of Moab.

Thus was their perſwaſion, that all the world would bee glad to runne a madding after their baite, or adoring their Idol. They that are all fleſh and blood, thinke it impoſſible to deſpiſe wealth and dignity: and becauſe innumerable ſoules are thus inveigled, they cannot beleeve that any would eſcape. The bewitched adulterer jealouſly locks up his whore, meaſuring all eyes by his owne; as if no man could ſee her, but hee muſt needs fall in love with her. The hogge thinkes no garden ſo pleaſant, as the dunghill wherein he wallowes. But they are deceived; that which ſeemes a heaven to one mind, to another is little better than a hell. Two men ſee a Maſſe together: one is tranſported with admiration and delight, the other lookes on it with indignation and ſcorne: one thinkes it heavenly, the other knowes it blaſphemie. Let covetous hearts confeſſe, there be thoſe that can ſpit the world in the face, and ſay, Thy gold and ſilver periſh with thee: that had rather be maſters of themſelves, than of the Indies: that tread under feet with diſdaine the beſt proffers of this world, in compariſon of a good conſcience. Fetch them from beneath the burden of their ſinnes, and let them feele the eaſe of an aſſured forgiveneſſe; and then tempt them to their former condition with the gaine of the whole world, and they will ſcorne it. What are Riches in themſelves but the meere baggage to goodneſſe? The baggage of an Army cannot well bee ſpared, yet doth it hinder the march, yea and not ſeldome the care of that loſeth the victory. So poore is the value of riches, when they come upon the beſt termes: but if they be gotten like Balaams, with a curſe, a curſe ſhall light on them. That God, who allowes men to be rich, doth not allow them all meanes to be ſo. They that are gotten up to the toppe, let them looke downe againe to the ſtaires by which they aſcended: if thoſe were crooked and rotten, their wealth at the height ſhall bee but a burden to breake their owne neckes. There is a golden prize ſet up for all runners; but they muſt keepe the right roade, of honeſty, charity, equity, truth: if with Balaam, they leave this regular path, and will be croſſing over through by-wayes, with a ſhorter cut of their owne; they may be rich with a vengeance.

7 The Sorcerer returnes his anſwers to this golden and honourable invitation.eeNumb. 22.18.Num 22:18 If Balak would give me his houſe full of ſilver and gold, I cannot goe beyond the Word of the Lord. What Saint could ſpeake better? who would not thinke this p. 946man mortified to the world? He talkes of a round quantity; no bagges, not cheſts, but a whole houſe full, and that houſe no leſſe than a kings: now the more he mentioned, the leſſe corrupt he appeared. He was not yet of the minde of our ignorant votaries, that place holineſſe in want, and thinke to merit by having nothing. They would make good the old Rule in a wrong ſenſe; It is better to give than to receive, they give away to ſome Covent all they have at once, for but a licence to begge for ever. Croſſes they call holy, yet abandon money; as if the very croſſes could not ſanctifie the coine, and keepe it from ſinne. But for all their ridiculous paradox of money hating, a wiſe man would bee loth to truſt them with a houſefull of gold and ſilver. But did Balaam in very deed meane as he ſaid. Diſſimulation is able to deceive thouſands. Good words, Conj…rer, no ſuch matter in earneſt. Such godlineſſe might come no further than his lips, and there the covetouſneſſe of his heart ſtop'd it out. Balak by this refuſall may thinke the worſe of his gold, Balaam doth not. A houſe full may not buy his tongue, a farre leſſe ſumme hath wonne his heart. A houſe full Sorcerer! alas, a cloſſet full, a coffer full, yea rather than faile, a purſefull ſhall doe it. Av… rice will play at ſmall game, ere it quite ſit out. If Balaam were not covetous why did he ſay nay with a deſire to take it? why did hee ſollicite God for that which was ſo peremptorily denyed him? why did hee hope that his Ma…ers minde would change, but that he longed for the reward? why did hee delay the meſſengers, and feed them with hope of ſucceſſe, that had fed him with hop… of recompence, but that his heart was formerly bribed?

Once forbidding is enough for an obedient childe. When wee petition God for ſome uſefull things, all the while he holds us in ſuſpence, and ſayes nothing to us, we may redouble our prayers. But when hee reſolutely denies us, and ſignifies plainely that we aske not according to his liking, therefore he will not give us according to our asking; it is time to hold our peace.ff2 Cor. 12.8.2 Cor 12:8 Thrice did Paul repeate his ſute; all this while God gave him no direct anſwere: but when hee heard, My grace is ſufficient for thee, hee gave over in that particular. Wee grow ſawcy with God, when we ſollicite him for that which he hath ſaid hee will not grant us. Let our requeſts be lawfull, and then the more earneſt, the better welcome: ſuch holy violence ſhall make the kingdome of heaven yeeld to our conqueſt. Bu… when we begge prohibited favours, we are troubleſome. Should love-ſicke Ammon have prayed for the inceſtuous fruition of his ſiſter Thamar? Or a luxurient man for the ſatisfying of his luſt? or the malicious for a place of authority, to carve his owne revenge? Or ſhall another begge riches to accommodate his pride, that he may over-top his neighbours? It is wretched preſumption to aske that allowance, which Gods word hath expreſly forbidden. Shall Balaam begge leave to curſe? Shall he repeat that poſtulation? was not one anſwer ſufficient? No honeſt heart will endure to bee forbidden twice. But O the powerfull enchantment of money! this can charme the very charmer, and command him that thinkes he can command hell. When we are reſolved to ſinne for profit, we doe even then turne our backes upon heaven. Nor is it now enough, in cold blood, while we are reading this, to diſclaime this unrighteous Mammon: (and yet th…re be ſome ſtony hearts, that let God preach till Doomeſ-day, life and the world ſhall part from them both together; that thinke all this as needleſſe as a ſhowre of raine in harveſt:) but when the temptation comes, and the king of Moab or hell offers the golden baite; then to reſiſt, then to contemne his offers, this is the noble tryall of Chriſtians.

Numb. 22.20.Num 22:208 Balaam longs, prayes, and obtaines: permitted he is to goe, but this permiſſion was worſe than a denyall. This is not the firſt thing that God hath granted in anger. He gave murmuring Iſrael dainty meate; Quailes: but they had little joy of it, when that they put in at their mouths, came lothſomely out at their noſthrills.ggHoſ. 13.11.Hos 13:11 They had better have had no meate, than ſuch ſawce. ^b I gave them a p. 947king in my wrath; they had better have been without him. It is one thing to like, another to permit: God ſuffers a thouſand evils in the world, hee never tooke pleaſure in any. Moſes tolerated thoſe legall divorces, he never approved them. God liked not Balaams journey, yet in his judgement he gives way to it: as if he had ſaid, well, ſince thou art ſo hot upon gold, ſet on thy journey, bee gone. So he bids him goe, ashhEccleſ. 11.9.Eccl 11:9 Salomon bids the young man rejoice: whereupon would follow a ſony reckoning. This Balaam could not deny: for when God croſſed him in his journey, hee did not ſay, Thou commandesſt me; which (had not his conſcience knowne the contrary) had beene a ready anſwer. The Lord rather deny us our requeſts in love, than grant them in anger.

The worſt beſtowed favour is Indulgence to our owne affections; to be wandring abroad without a licence. The pamperd ſaddle-horſe, in the fable, ſeeing other jades looſe, thought ſcorne to be tyed to the racke; and brake out. But being taken by the hinds, he was put into the plough and cart: under which burden groning, he complained to his fellowes, how ill he fared now, how well before: they anſwered, he was right ſerved that would needs breake his teddar. To fare well, and cry good cheare, invites the theefe or ſharer: but to fare well, and not be content with good cheare, deſerves to be puniſhed with famine. He does ill that removes anothers land marke, worſe that removes his owne. If we will needs be g…dding like Balaam, without our paſport, we ſhall find in the concluſion, we had better have ſtaid at home. Be we content with what God ſends us: and let neither purſefulls, nor houſe-fuls of gold hire us to tranſgreſſe his lawes. If we keepe the bounds of obedience, he will both give us the bread of ſufficiencie on earth, and a whole citie of gold in the Kingdome of heaven.

We are got through the better halfe of Balaams way; there is but one mile further, of eight ſhort furlongs, and we have overcome it.

1 Such was his forwardneſſe, that no ſooner did God anſwere his importunitie with a Goe, but he takes the firſt hint, and longs to be gone. He was buſie with God before; but now he hath his vade, not a word more; there is no need to bid him haſten.iiNumb. 22.21.Num 22:21 He gets up betimes in the morning: the night ſeemed tedious to him, and he taxeth it of l…zy minutes; but the morning is welcome. Covetouſneſſe needs neither clocke nor bell to waken it: the owne deſires will not allow it to take reſt. Want does not breake ſo many ſleepes for proviſion the next day, as abundance doth for encreaſe. Where ſhall wee finde men thus eager after ſpirituall wealth, which alone can make them happy? Wee ſeeke for that, as the Iſraelites did for Canaan; when they made forty yeeres travell of a forty dayes journey: ſo ſoftly doe wee purſue the bleſſings of our eternall peace, that if we can reach home by that time we come to threeſcore, we thinke it time enough. But in the purſuit of profit and pleaſure, wee drive Iehu's pace, as if wee were mad. Under Religion men travell a pack-horſe motion; as if they were weary of their burden: but runne after vanity, like horſes with an empty coach. Wee would be ſtrong at twenty, rich at thirty, wee would be wiſe at forty, but to bee holy wee can tarry till fifty. When our owne buſineſſe wakens us, what common day in the weeke findes us tardy? But on the Sabbath, when Gods ſpeciall ſervice cals us up, wee take our eaſe, and make bold to lie in bed. Nature and our vaine miſconſtruction of God hath taught us, that if any worke bee left undone, it ſhall bee his.

2 Balaam is up and onwards his way, and now flatters himſelfe with aſſured ſucceſſe. His corrupt heart prompts him; why ſhould God let me goe, but that he meanes to let me doe the thing I goe about? God had firſt charged him neither to curſe nor to goe: now he hopes, hee that had given him licence to goe, would alſo give him leave to curſe. Hee that relented in the one, why may hee not as well relent in the other? Hee ſaw how this curſe might bleſſe himſelfe; and therefore chuſeth rather to undoe ſo many millions of ſoules, than to prejudice p. 948his owne fortune in ſo gallant a promotion. How diveliſh is that minde, which would make way to his owne particular benefit, with the ruine of ſo many thouſands? That would ſet a whole city on fire, and it were but for light to tell his money. How ſhould they eſcape the plague of Balaam, that have more than curſed, even depopulated whole townes, to build up their owne ſmokleſſe chimnies? Would God ſuch men had onelyonly curſed the people, and not g…ven the people ſo juſt cauſe to curſe them. They cannot ſcape woes, while there is an orphan left to cry, or a widdow to weepe.

But now confident Sorcerer, is there no ſtop to be feared in the way? Yes,kkNumb. 22.22.Num 22:22 Gods anger was kindled against him becauſe hee went. Firſt God ſaid, neither goe, nor curſe: next he ſaies, Goe, but curſe not: and now he is angry that hee did goe at all. Why did God ſuffer him to doe what hee prohibited, if hee be angry with him for doing that which he ſuffered? The Lord ſaw his covetous deſires grow hotter, his wicked hopes ſtronger, and his heart worſe with this laſt allowance: therefore it was high time to croſſe his wicked intendments. Men know us only by our externall motions, God judgeth us according to our inward diſpoſitions. The life of all our workes lies in our heart: if the fountaine ſtinke, no matter how cleare the chanell lookes. The difference of all actions in Gods ſight, is fetch'd from the will. He bade Moſes ſmite the rocke; hee ſmote it twice, and is blamed for doing it ſo often. El…ſha bids the king of Iſrael ſmite the earth; hee doth it thrice, and is blamed for not doing it oftner: all the difference of the fault was in the different heart. Moſes numbers the people, and is pr…iſed: David numbers them, and is puniſhed. Not that one man may better play the theefe, than another looke on: as if God were indulgent to any ſinne: but he findes in ſome mens inwards that malice, whereof another is l…ſſe guilty. Corne that growes on a houſe-ſide, often ſhoots up higher, and lookes fairer, than that of the tilled field: yet this we gather, that we neglect, becauſe we know the root is naught. Though our perſons ſhall bee judged Secundum opera, according to our workes: yet our workes ſhall be judged Secundum corda, according to our hearts.

3 An Angell is diſpatched to reſiſt Balaam: this is one of the noble employments of thoſe glorious ſpirits, to give a ſtrong and inviſible oppoſition to lewd enterpriſes. Many a treacherous act have they hindred, without the knowledge of the Traitor. Among the divers conſpiracies againſt Queene Elizabeth ſome by the adverſaries owne confeſſion, were prevented by miracle; they knew not how. It pleaſed their malice to give out, that they were croſſed by the diuell: but we acknowled with tha…k…ſ-giving, it was the hand of God; and ſay with Daniel; llDan. 6.22.Dan 6:22Our God hath ſent his Angell, and delivered us from thoſe mercileſſe Lions. How oft…n hath the murderer prepared his weapon, the theefe plotted his robbery, the enemy ſet his ambuſh, and beene diſappointed above their imagination? Sure there was a ſecret reſiſtance, God ſent his Angell to croſſe the deſignes of Balaam. It is our honour, that God hath ſet us on worke for this purpoſe; therefore alſo are Preachers called Angels. As God hath made h… Angels Ministers, ſo he hath made his Miniſters Angels: the whole ſcope of our labour is to ſtop ſinners in their way of diſobedience. To ſtay the courſe of evill, whether Miniſters doe it by the Word, or Magiſtrates by the Sword, is in both their hands Angelicall ſervice. Yea, and to proſper this worke, both the Tribunals of the one, and Pulpits of the other, are protected by Angels, or they could not ſtand.

But now in what caſe are the wicked, that have Gods Angels for their oppoſites? How deplorable and deſperate is their eſtate? God they have made their enemy, Angels they cannot call their friends, divels labour to damne them, the world cannot ſave them; whither, oh whither ſhould they runne for refuge? Balaam goes away from God, (for he leaves him, that does not aske leave of him) p. 949the devill provokes him, a good Angell reſiſts him, what ſhall become of him? How ſhould thoſe heavenly Spirits beare that man in their armes, like nurſes, upon earth living; or beare up his ſoule to heaven, like winged Porters, when he dies; that refuſeth the right way?mmPſal. 91.11.Ps 91:11 They ſhall keepe us in our wayes. Out of the way it is their charge to oppoſe us, as to preſerve us in the way. Nor is this more a terrour to the ungodly, than to the righteous a comfort. For if an Angell would keepe even a Balaam from ſinning, how much more carefull are all thoſe glorious powers to prevent the miſcarriages of Gods children? From how many fals and bruiſes have they ſaved us? In how many inclinations to evill, have they turned us? Either by removing occaſions, or by caſting in ſecretly good motions. We ſinne too often, and ſhould catch many more fals, if thoſe holy Guardians did not uphold us. Satan is ready to divert us, when wee endevour to doe well: when to doe ill, Angels are as ready to prevent us. Wee are in Ioſhua the high Priests caſe; withnnZech. 3.1.Zech 3:1 Satan on the one hand, on the other an Angell: without this, our danger were greater than our defence; and wee could neither ſtand nor riſe.

4 The Angell ſtops Balaam, not ſtrikes him. Why doth not God confound him, as well as withſtand him? Why did he withſtand him, yet ſo as to let him paſſe? God is pleaſed to warne the very wicked, before he deſtroy them: they ſhall ſee his diſlike, ere they feele his wrath: that ſo at once, hee may be glor fied, and the mouth of all wickedneſſe ſtopped. If all Gods warnings were laid to heart, how few ſhould periſh? So he ſpares Balaam, becauſe hee had more to doe with him: that tongue ſhall get him honour in Moab, which meant there to diſhonour him. God ſees it more for his glory, to fetch good out of evill, than to ſuffer no evill at all. Pharaoh ſhall be ſoundly knock'd, before he be ſlaine. Why? I will get mee honour upon Pharaoh, ſaith the Lord. Hee could ſoone rid the world of bad members, but then hee ſhould loſe the praiſe of working good by evill inſtruments. The bad mans ſinne is the good mans ſorrow: he muſt grieve for it, he may not repine at it. The wicked doe not ſinne behinde Gods backe: hee ſees it, and ſuffers it; and though for a time heeooPſal 50 21.Ps 50:21 hold his peace, he will call them to a ſtrict account for it. It is no good ſigne for a man to proſper in his ungracious courſes: God owes him a payment; and it ſhall bee the greater, when hee comes to reckon with him for all his faults together. Doe you marke none worldly and wealthy; that are rich in goods, and penurious in good deeds? That man doth not more treaſure up gold, than wrath; and while hee grudgeth his ſuperfluity to the poore, he grudgeth mercy to his owne ſoule.

5 After all oppoſitions, the Conjurer is arrived in Moab. Hee had ſeene an Angell againſt him, heard a beaſt ſpeake under him: and if the former were familiar, yet this laſt was ſtrange and uncouth: yet hee is not afraid to ride on that Aſſe, whoſe voice was ſtill in his eares. Newes goes poſt to the Court; the long expected gueſt is come. Now as if hee had been ſome great Monarch, the the king ſets out to meet him: hee that to fetch him ſent Princes, goes himſelfe in perſon to welcome him. They both looke for promotion, either from the other: and hee that ſaid, Am not I able to promote thee? Inſinuates a confeſſion withall, Thou art able to promote mee. Two would bee raiſed, and both with the downefall of a third. Now the bargaine is ſure on both ſides: the very ſight of the Phyſician hath halfe cured the diſeaſe.

But who can wonder enough at this, that a king thus graceth a Prophet? Such reſpect have even Pagans borne to thoſe that were but reputed Prophets; their purſes, their palaces were not held too deare for them. How ſhould this caſt a bluſh upon the cheekes of Chriſtians? Thoſe ſhewed falſe gods, we teach the true: they brought poiſon, wee bring the food of life: they flatter'd men to deſtruction, ours is the tidings of ſalvation: yet they were honoured, wee are deſpiſed: wee are defrauded, they are rewarded. So that if Barbary wring her p. 950hands for miſtaking, Chriſtendome ſhall rend her heart for abuſing the meſſengers of God. Our names come into few mouthes, out of which they returne but with reproaches. Among the reſt of our ſinnes, O God, be mercifull to the contempt of thy ſervants.

6 The ſuperſtitious king hugges Balaam, and his hopes in Balaam: and confident of the ſucceſſe, he feaſts his gods, his Princes, his prophet, and ſpares for no coſt. Next morning they all viſite the high places of Baal, altars are erected, ſacrifices prepared, the number deſigned: ſeven altars, ſeven oxen, ſeven rams. What a glorious buſineſſe was heere? Why ſeven? Would not one have ſerved the turne? The true God is but one, and he required but one Altar at once: did he now ſtand upon numbers? There is nothing more magnificent than falſe devotion. Idolaters in all ages have made more pompous ſhewes than the true worſhippers. Religion ſeldome hath ſo faire a flouriſh as ſuperſtition. The harlot affects gawdy dreſſings, the ſober matron does not. Truth had rather goe naked, than weare the capariſons of hypocriſie. Wee paint old rotten houſes: ſound and ſubſtantiall buildings honour themſelves with their owne bare worth. What a world of plauſible devices hath the Church of Rome invented to hold up her credit in the world? To ſay nothing of their proud vaunts of antiquity, univerſality, ſucceſſion, name of forefathers, which amaze and beſot an ignorant heart. The glorious ſhewes of their proceſſions, the gawdy ornaments of their Altars, the rich robes of their images, the pompe and magnificence of their places, the triumphs of their great Feaſtivals; theſe tranſport ſimple and ſhallow ſpectators. Nature is led by ſenſe: children and fooles cannot well bee of any other religion. Alas, they ſee not the inſide; the doctrine that maintaines Idolatry, juſtifies treaſon, commends lying, refugeth murder, diſgraceth the Word of God, diſhonours the Mediatorſhip of Chriſt. It is but the face they behold, not the heart; yea, it is the paint, not the face. I have heard of a Traveller, that could get no lodging in his Inne, unleſſe hee were bedfellow to a ſtranger, that ſeemed a goodly Perſon. They ſlept together all night. This paſſenger waking firſt in the morning, drawes the curtaine, and ſeeing a deformed, ſtigmaticall, and miſhapen creature in the bed, cryes out that he had lodged with the devill. Yet when this ougly Heteroclyte had put on an artificiall noſe, a glaſſen eye, covered his bald head with borrowed haires, and clapt a rich ſute on his backe to hide his other deformities, hee appeared a brave proper man againe. If you ſhould ſee the Church of Rome naked, without her diſguiſe, you would loath her: but ſtay till ſhe put on her dreſſing; her artificiall Head, the Pope; her artificiall hands, the Ieſuites; her gariſh apparell of pompe and ceremonies, ſhe will tempt you to love her. If a Pagan ſhould aske a Papiſt, what God doe you worſhip? and hee ſhould truly anſwere, a god that delights in blood, that rewards treaſon, that commands diſſembling, how horrible would his religion appeare? But clothe all theſe with arguments and neat diſtinctions, and pompous oſtentation; and then how many unbleſt underſtandings are bewitched with it? Error had need bee gorgeouſly ſet out, or elſe Truth would ſoone marre her market.

7 Balaams altars are ſmoking, the king expecting, the Prophet deſiring: but all will not doe; God will not give him leave to curſe Iſrael. Againe they renew the ſacrifice, and change the ſtation; like an unlucky gameſter that lookes for better ſucceſſe in another place. Yet if Balaam be conſtant in ſolliciting, God will be more conſtant in denying. How ſhameleſſe was that forehead, which durſt importune God after ſo many denyals? Yet ſtill the love of earth overmaſters the feare of heaven; and as if the infinite Deitie were not every where; he chuſeth a new place for ſacrifice; and dares rather hope a change, than change his hope. In the midſt of all this diſtraction, his tongue bleſſeth againſt his heart, and his heart curſeth againſt his tongue.

Balak hearing this unlook'd for newes; firſt expoſtulates; I tooke thee to curſe p. 951mine enemies, and behold thou haſt bleſſed them altogether. Next hee intreats,Numb. 23 11.Num 23:11 Neither curſe them, nor bleſſe them at all. Laſtly, he chides, I thought to promote thee, Ver. 25.but the Lord hath kept thee backe from honour: as if he would make him curſe God,Numb. 24.11.Num 24:11 for not ſuffering him to curſe Iſrael. Doth God hinder Balaams promotion? no, be hinders Balaams deſtruction; in that he will not let him be ſo bad as he would. Many a man goes to hell for getting what hee ſhould not; Balaam muſt thither for deſiring to get what he could not. Unjuſt gaines may bee honey in the mouth, but they are gravell in the throat, poiſon in the ſoule. It is to be feared,Prov. 21.6.Prov 21:6 that many tradeſ-men have not a little to anſwer for about this reckoning. Let them ſearch their cheſts, ſearch their hearts; and if they finde any of this adulterate gold among their heapes, away with it, as they love their ſoules away with it. For elſe they have lockt up a theefe in their coffers, which will carry away all,Chryſ. Prov. 21.7.Prov 21:7 and at the laſt themſelves with it.

8 The king may fret, but the Prophet goes on: and in ſtead of curſing Iſrael, he curſeth Moab. A Scepter ſhall riſe out of Iſrael, that ſhall ſmite the corners of Moab, Numb. 24.17.Num 24:17and deſtroy all the children of Sheth. As if hee did proteſt, I may curſe, but I dare not: I would curſe, but I cannot. The king is angry with his ſorcerer, the ſorcerer is angry with God: Balaam hath his diſmiſſion, yea command to bee gone. Yet rather than loſe all his hopes, he will now ſpeake worſe than curſes. Hee falls in with the councell of Moab, and adviſeth them a way how to make God curſe them himſelfe. If the ſerpents teeth bee ſowen, armed men will come up worſe than they. It is not for lacke of deſire, that I doe not curſe Iſrael: thou doſt not more wiſh their ruine, than I wiſh thy recompence. Now ſo long as they keepe in with God, there is no inchantment againſt Iacob, nor divination against Iſrael. Get them but once into rebellion, and they ſhall curſe themſelves.Numb. 23.23.Num 23:23 There is no withdrawing God from them, but by withdrawing them from God: procure them to ſinne, they ſhall fall alone. They will admit no ſinne ſooner than wantonneſſe; this will be wrought upon them by faire faces: adultery will draw on idolatry, and both fetch downe Gods anger upon them. Beauty ſhall tempt them to gaze, their ſight ſhall draw them to luſt, their luſt to folly, folly to ſuperſtition, and ſo God ſhall curſe them for thee unasked. Heere was policy derived from the conclave of hell. Vbi benè, nemo melius: ubi malè, nemo pejus. Where Bal…am ſpake well, never any Prophet ſpake more divinely: where ill, never any devill ſpake more deſperately. This project tooke too well: ill counſell proſpers faſter than good. Kindly ſeed fals often out of the way, and roots not; but the tares never light amiſſe. They looke, and luſt, and ſinne, and periſh. The Balaam of Rome, the Balak of hell, ſit in councell againſt us: but if wee doe not yeeld to ſinne, they ſhall never hurt us.

Who loved the wages of unrighteouſneſſe. Where we have three things propounded to our inſtruction, Firſt. what this wages is, Riches. Secondly, how they become the wages of unrighteouſneſſe. Thirdly, the baſeneſſe of the covetous heart, that ſets his affection on this wages, that loves ſuch riches.

1 There have beene ſome buſy humours and ſtirring wits in the world, that with bitter declamations have inveighed againſt riches: like foxes, diſpraiſing the grapes which they could not reach; and becauſe they might not be rich themſelves, would needs perſwade the reſt to be poore with them for company. Euſtathius, Pelagius, the illuminate elders of Munster, ſome ignorant votaries of Rome, have taught and practiſe theſe abſurdities; fit for none but rebels and bankrouts, or (if you will) idle and unuſefull beggars. But the crowne of the wiſe is their wealth, and the Bleſsing of God maketh rich; Auguſt.and Pium pauperem ſuſcepit ſi… divitis. aaProv. 22.2.Prov 22:2The rich and the poore meete together, the Lord is the maker of them all. I ſhould not feare, if the beſt of thoſe mendicants ſhould preach you a Sermon againſt riches, that you would preſently be out of love with them: I rather feare, you would be greedy of this unrighteous Mammon, whoſoever condemnes it. p. 952Therfore for your ſatisfaction; you may be rich and happy, if you will be rich and godly. Cupiditatem, non facultatem reprehendimus: it is the bad affection, not the lawfull poſſeſſion of riches,Eccl. 13.24.Sir 13:24 that we blame. Bona eſt ſubſtantia, ſi non ſit peccatum in conſcientia. God doth not charge us to renounce riches, but to avoid the dangers incident to them. When they come in Gods name, in Gods name let them be accepted; otherwiſe the Saints would none of them.bbGen. 14 23.Gen 14:23 Abraham refuſed the King of Sodomes liberall offer, leſt he ſhould ſay, I have made Abraham rich. God had promiſed to be his great reward: the King of heaven ſhall make him rich, the King of Sodome ſhall not.ccHebr. 11.24.Heb 11:24 Moſes refuſed to be called the ſonne of Pharaohs daughter: not that he thought it unlawfull: for when God called him to honour, he behaved himſelfe as a worthy Prince. Daniel refuſing the Kings portion for pulſe, yet thought it no ſinne to fare well: therfore being advanced to honour, he kept a table befitting his eſtate.

But thoſe that are Gods ſworne Penſioners, will not live at mens finding. What he gives bountifully, they take thankfully. As Achſah, when her father had given her a portion deſired alſo a bleſſing: ſo where God gives a portion, there is alwayes a bleſſing with it. Otherwiſe, as at a Funerall dinner there are many gueſts, and great cheare, but no mirth, becauſe he is dead that ſhould make it. So in a full eſtate there is varietie and abundance, but no joy of conſcience, becauſe that is wanting which ſhould giuegive it, the love of God in Chriſt.

All things are not to be blended in a communitie: the Chriſtian hath a double right to the things of this life. Firſt, a ſpirituall right: man came naked out of the earth, his mothers wombe; yet was he then ſo rich as to be lord of all. Heaven was his roofe, earth his floore, the ſea his pond, the Sunne and Moon his torches, all creatures his vaſſals. This though Gods earthly ſonne loſt to his poſteritie, yet his heavenly Sonne recovered for his choſen,dd1 Cor. 3.21.1 Cor 3:21 in whom all things are ours, and we are his, and He is Gods. Secondly, a civill or humane right: for it is falſe to ſay, there is no tenure but grace, no title but charitie. By the rule of Grace, the civill owner may be a ſpirituall uſurper: and the ſpirituall owner may be a civill beggar. But there is another law, Ius gentium, whereby God divides to every man his owne proprietie; otherwiſe that were a ſuperfluous Commandement, Thou ſhalt not ſteale; for no man can ſteale his owne. In a word, Paul chargeth Timothy toee1 Tim. 1.17.1 Tim 1:17 charge the rich in this world, that they be not high minded, &c. He ſayes not, Charge men that they be not rich, but charge the rich that they be not proud. Your riches ſhall doe you good, when you doe good with your riches. But many a man may ſay of his wealth, as it was epitaph'd on that Pope, He got it like a fox, held it like a lyon, and left it like a dog: as the boate drownes the paſſenger, yet afterward comes it ſelfe ſafe to the ſhore. Riches too often do worldlings the kindneſſe to helpe them unto hell, and that when they are

2 The wages of unrighteouſneſſe.] The gaine that comes in by unwarrantable meanes, defineth this wages. God hath ſet certaine bounds and limits, beyond which if men ſtep to get wealth, they may get it with a vengeance. Every man hath his orbe or compaſſe, Iuſtice, Integritie, Innocencie: if he can be rich within that allowed ſphere, much good do it him. Balaam would have built himſelfe a fortune upon the ruines of Iſrael, and got wealth by a curſe: the curſe indeed he got, but the wealth he miſſed. So it becomes the wages of unrighteouſneſſe. Not to mention thoſe two truſty ſervants of Mammon, Vſe and Brokage; which have been ſo anciently, ſo univerſally condemned: there be ſome trades that live altogether by this wages; and ſo reconcile at once lucrum in arca, and damnum in Conſcientia. They have two evaſions: Firſt, every thing is worth what it may be ſold for. But as a rigorous price is the breach of charity, ſo an exceſſive price is the violation of Iuſtice. It is no matter how they honeſt it with faire profit, when God ſhall judge it foule theft: or how they eſteeme that lawfull gaines, which they ſhall find unrighteous wages. Secondly, Cavent Emptor, at the buyers perill: p. 953though the meaſure be defective, the matter vicious, all inſufficient; yet ſtill let the buyer looke to it. Volenti non fit injuria, no man can wrong himſelfe, none are bound to buy. But do they not both conceale the faults in their knowledge, and proteſt the goodneſſe againſt their knowledge Is not deficiencie of worth their chiefe Prentice, and exceſſe of price their beſt factor? Whatſoever comes by force or by fraud, fals vnderunder this terme; the wages of unrighteouſneſſe, and will fall heavy upon the gainers. It is an unhappy profit that ariſeth from the anothers loſſe: he that cares not who doth loſe, ſo he may gaine; ſhall be ſure that whoſoever gaines heaven, he ſhall loſe it. The oppreſſor will hedge in his poore neighbours eſtate, though it be to his utter undoing; as the bloody theefe cuts off the travell…rs finger, and it be but to have his ring.ff1 King. 21.2.1 Kgs 21:2 Let me have thy vineyard, ſaith Ahab, and I will give thee a better for it, or the price of it in money. One would thinke heere was ſquare dealing; no extorting it by force, but requiring it by a faire compoſi…ion either the value in money, or in exchange. Yet was there iniquitie under this pretencie: for God had forbidden the Iſraelites to alienate their inheritances: this Ahab knew; and therefore what Naboth might not lawfully doe, he might no… lawfully req…ire. It was well that he did not wreſt it, it was not well that he did deſire it: ye… now, againſt all Iuſtice he will have it. Being denyed, he fals ſicke of the ſullens, and is ready to breake his heart, becauſe Gods law might not be broken. In this fit the devill ſends him a phyſician; Iezabel caſts cold water on his f…ce, and puts ſpirits into him of her owne extraction. Let thy heart be merry, I will give thee the vineyard of Naboth. Sathan knew of old, when miſchiefe was …o be done, where to find a helper. A faſt is warned, the citie aſſembled, Nabaoth convented, confronted, accuſed, ſentenced, ſtoned, and now his vineyard is …ſcheated to the Crowne. The falſe witneſſes have their wages out of Iezabels p…rſe; the Iudges have their wages out of Ahabs favour, Ahab and Iezabel have their wages out of Naboth vineyard: but Naboth ſpeeds the beſt; for he changeth a vineyard on earth for a glorious inheritance in heaven. Here was the difference; Ahab ſhall loſe a kingdome for a vineyard, Naboth ſhall loſe a vineyard for a kingdome. Thus Gehezi runs after Naaman for this unrighteous wages: his Maſter was carefull to winne honour to God, and credite to his profeſſion, by denying thoſe Syrian preſents: the man will marre all in requiring, in receiving them. He will enrich himſelfe by belying his Maſter, and diſparage that holy function in the eyes of a new convert; and all for a little of this curſed traſh. Yea Iudas will betray his maſter, his Saviour, himſelfe, for this unrighteous wages. O how execrable is that gaine which doth loſe the ſoule? How deſperate is that ſoule which will bee loſt for gaine? Did not Satan firſt make ſots of worldlings, he could never perſwade them to venture their eternall bleſſedneſſe, for theſe tranſitory vanities: yet ſtill they love this wages; which is the next point.

3 The baſenes of the covetous heart, to love the wages of unrighteouſneſſe. There is no man that loves evill for it ſelfe, but for ſome imaginary good he expects from it. Something is propoſed, either profit, or pleaſure, or ſome kinde of wages, that tempt men to love ſinne; elſe they never would embrace it. Achan would not hav… ſacriledged, nor Gehezi have diſgrac'd the Prophet, but for the wages of gaine. The moſt wicked doe not love evill ſimply for it ſelfe, but for ſome other reſpects, which is their propounded wages. To diſcover this folly, let mee deſcribe riches to you, by their three properties.

1 By their foundation, or the garden where they grow; this world. All is but earth; they conſiſt in acres of earth, bowels of earth, beaſts of the earth; and all are valued, by peeces of earth. They all come from the earth, tend to the earth, and one mouth-full of earth makes an end of them all. The earth is the baſeſt part of the world: yet earth is the end of all this wages; except (which is worſe) ſome of it be taken out in hell. They are like Nebuchadnezzars Image, a compoſition of metals; but the foote is clay. God hath laid heaven open to our p. 954eyes, and placed our heads next heaven: but gold and ſilver he hath hid from our eyes, and placed them under our feete. Yet worldlings invert all; and like Tumblers, ſtand upon their heads, and kicke at heaven with their heeles. They ſubject their hearts to that, which God hath ſubjected to their feete. Covetouſneſſe is Idolatrie: S. Paul puts them both in a bagge: now how ſordid is that Idolatrie, which ſhall worſhip deum lutulentum, a dirty God?

As riches grow in the world, ſo they goe not out of the world. It is but a Pagan follie, to put mony in the dead mans hand at his buriall, to defray his charges in another world. Of all our hoords and heapes we ſhall not carry one ſingle peny with us. Among the Indians, belts, bracelets, and rattles were of high eſteeme; yet we deſpiſe them. Their gold and ſilver is precious in Europe, which was there contemptible. Things are, as they are uſed or valued: the moneys that paſſe in diverſe countreys, are not currant here; nor much of ours there! All our pieces of gold are but currant to the grave; none of them will paſſe in the future world. Therefore as merchants when they travell, make over their moneys heere,Luk. 16.9.Luke 16:9 to receive them by bils of exchange in another country. Let us doe good with our goods while we live, that when we die, by a bleſſed bill of exchange, we may receive them againe in the kingdome of heaven. To part with that we cannot keepe, that we may get that we cannot loſe, is a good bargaine. Wealth can do us no good, unleſſe it helpe us toward heaven.

2 By their uncertaintie. The forme of money agrees well with the condition of it:Aug. it is ſtamped round, becauſe it is ſo apt to runne away. Could we be rich ſo long as we live, yet that were uncertaine enough: for life it ſelfe is but a dreame, a ſhadow, but a dreame of a ſhadow. Rich men are but like haileſtones; they make a noiſe in the world, as the other rattle on the tiles of a houſe; downe they fall, lie ſtill, and melt away. So that if riches could ſtay by a man, yet he cannot ſtay by them. Spite of his teeth,ggPſal. 49.17.Ps 49:17 he ſhall carry away nothing when he dies. Life and goods are both in a bottome, both caſt away at once. Yea of the two, life hath the more likelihood of continuance. Let it flie never ſo faſt away, Riches have Eagles wings, and will out-flie it. There be theeves in the high-wayes, that will take our moneys, and ſpare our lives. In our penall lawes, there be not ſo many wayes to forfeit our lives, as our goods. Rich Iob lived to ſee himſelfe poore to a proverbe. How many in this Citie reputed rich, yet have broken for thouſands. There are innumerable wayes to be poore; a fire, a theefe, a falſe ſervant, ſuretiſhip, truſting of bad cuſtomers, an unfaithfull factor, a Pyrate, an unskilfull Pilot hath brought rich men to povertie. One gale of wind is able to make merchants rich or beggars. Mans life is like the bankes of a river, his temporall eſtate is the ſtreame: time will moulder away the bankes, but the ſtreame ſtaies not for that: it glides away continually. Life is the tree, riches are the fruite, or rather the leaves: the leaves will fall, the fruite is plucked, and yet the tree ſtands. Some write of the Pine-tree; that if the Barke be pulled off, it laſts long: being on, it rots. If the worldlings barke were ſtripped off, he might perhaps live the longer; there is great hope he would live the better.

Why ſhould we dote upon this world, which hath ſo many doores to let out wealth? Why love wealth, that when the doores are ſhut, and all the windoores, can yet creepe out at a quarry, at a cranny? Who would ſtake or wager his manſion houſe, againſt a booth! Curious glaſſes are pleaſing veſſels; yet becauſe they are brittle, we doe not thinke them precious. Salomons royalty was not comparable to a Lily, nor the Crowne on his head to the Coronation-flower in the garden: yet becauſe they are flowers, whoſe time is but for a monethmonth, neceſſitated to fading, wee reſpect them thereafter: to day they are for the boſome, to morrow for the beeſome. There is nothing laudable, that is not durable: nor doth it afford us ſo much joy in the welcome, as ſorrow in the farewell. It is with the rich man at his death, as with a ſleeping man when hee wakes out p. 955of his dreame. In life the worldling hath much; all this while hee dreames: when he dies and wakes, hee is not worth one groate. Alas, that wee ſhould ſet our hearts, and hazard our ſoules on that, which is ſo certaine to vaniſh, and ſo uncertaine to ſtay! It was the ſpeech of a worthy Father; This is all I have got by my riches and honour; Aliquid habui Christum praeferre potui; I had ſomething to which I could preferre my Saviour. Happy are wee, when wee care not to call any thing our owne, but Ieſus Chriſt.

3 By their miſchiefe; many thinke themſelves undone by loſing them; but too many are undone by keeping them. Our Saviour cals them Thornes. Firſt, for their ſharpeneſſe; they pricke andhh1 Tim. 6.10.1 Tim 6:10 pierce the heart through with many ſorrowes. They expoſe men to dangers; the fat booty invites the theefe: they are but ſponges, that ſucke up much for one ſqueeſing. Children inquire into the age of their parents, executors long to cloze up their eies; ſometimes the pillow is pull'd from under their heads a day before their times. Weapons of iron hunt after wedges of gold. Still gold is the moſt perillous metall; Ferróque nocentius aurum. Secondly, Thornes are the ſhelter for ſerpents, and riches the d nne of many ſinnes. They are haunted withii1 Tim. 6.9.1 Tim 6:9 temptations and ſnares, with fooliſh and hurtfull lusts, that drowne men in deſtruction. The fouleſt fact that ever was done in the world, was done for money; even the betraying of Chriſt. Thirdly, they hinder the growth of corne, and the pathway of paſſengers: but not more than riches doe choake the ſeed of the Word, and of all grace; and barre up the way to the kingdome of heaven. But the greateſt miſchiefe of all is, they ſteale away our hearts from God. That joy and content which wee ſhould finde in our maker, we ſeeke in our drudge. Yea, even the faith of good men is invaded with the feare of want. Indeed the diſſolute make it none of their feare; and ſhall we? Will God be worſe to them that follow him, than he is to them that forſake him? yet alas, how doth wealth ingroſſe mens confidence?

What is th…re that the rich man hopes not to doe? He can buy honours and offices, he can buy out faults and offences; yea, fooliſh Magus thought, the holy Ghoſt himſelfe might be had for money: and the devill preſumed that this baite would even catch the Sonne of God. Yet what can riches doe? Can they put off the gowt, aſſwage griefe, thruſt out cares, ſuſpend death, prevent hell, or bribe the devill? A ſattin ſleeve can as well heale a broken arme. Indeed this they can doe: they can anger God, hurt men, barre the gates of heaven, open the gates of hell, and forward ſoules to confuſion. They are falſe friends, that will …e ſure never to faile men, but when they have need of them. Sickneſſe will be…ge thee, death will ſummon thee, God will paſſe his doome on thee: in all this, what can riches availe thee? our manifold receits ſhall but greaten our accounts; and the moderate eſtate will have the eaſier reckoning. Riches are a pit, whereinto we ſoone ſlippe, but can hardly ſcramble out. Aeſop hath a fable of the two frogs, that in the time of drought, when the plaſhes were dry, conſulted what was beſt to be done. One adviſed to goe downe into a deepe Well becauſe …t was likely the water would not faile there. The other anſwered; but if it doe faile, how ſhall we get up againe? Small puddles, light gaines will not ſerve ſome: they muſt plunge into deepe Wells, exceſſive profits; but they doe not conſider how they ſhould get out againe. So it comes to paſſe, that either they are famiſhed for want of grace, or drowned in a deluge of riches If this world be a ſea, over which we muſt ſwimme to the Land of Promiſe, I doe not ſee what uſe there is of this abundant luggage, unleſſe it be to ſinke us in the waters.

To conclude, we are here like unexperienced yong travellers in an Inne; the Hoſt bids us chearefully welcome; we flow and frolicke, and ſpend with mirth while our ſtocke laſts: that once gone, the Hoſts changed countenance drives … of doores with ſhame and nakedneſſe. We exhauſt the vertues and pow…r… of our ſoules, in ſatisfying our covetous and carnall luſts: but then at laſt, p. 956wee muſt depart away ſad and melancholy, bankerout of all goodneſſe, clothed onelyonly with ſcorne and ſinfulneſſe. Our joyes are like fire; either durable or tranſient, according to their ſubjects. Fire in ſtraw is a blaze, and away; in ſolid wood, laſting. Ioy in heavenly things is everlaſting; in the ſtubble of earth, but a flaſh. Wee finde keyes of iron and of gold; wee know not to what lockes they will guide us; therefore wee chuſe the golden ones. At laſt we ſee by experience, that the richer metall brings us to the poorer purchaſe; it opens only a cabinet of toyes and bracelets: but the iron keyes of labour, repentance, and mortification, which we ſlighted, doe open the doores of heaven, and let us into thoſe invaluable treaſures. The blood being poiſoned, hath recourſe to the heart, as the principall fort and refuge: but while it there ſeekes remedy, it thither brings inſtant death. Our deſires infected with the world, run to the heart; and while they call it to rejoyce with them, they bring it to deſtruction. Drowning men catch hold of any thing that comes next to hand, though it bee the root of a weed; yea, they will tenere tenentes; lay hold on them that lay hold on others. They that are plunged into the gulfe of avarice, for want of better ſtay, reſt upon the rotten ſtickes of wealth, and ſo periſh. Mans heart is ſo conſcious of the owne weakneſſe, that it muſt have ſomewhat to truſt upon; it cannot move without a prop: now a weake ſtay is held better than none at all. Politicians ſay, better a Tyrant than no king: but who would refuſe a good king for a tyrant? Who wouldkk1 Tim. 6.17.1 Tim 6:17 truſt in riches, that might trust in God? Riches are but for this world: God is Lord of this world, and of that alſo to come. Where the glory of this world ends, the glory of heaven begins. Riches are heere to day and gone to morrow; butllHeb. 23.8. Chriſt is the ſame yesterday, and to day, and for ever. He is the first, and the laſt; bleſſing our beginning, crowning our end, and never forſaking us in the midſt. Riches are but liveleſſe and ſenſleſſe things; meerely paſſive in gift: they cannot ſo much as beſtow themſelves, much leſſe other things. The Lord is a living God, and a giving God; unchangeable in his goodneſſe, moſt bountifull in his beneficence. Bonum est confidere in Domino: ſome truſt in their horſes, and ſome in their ſwords: ſome truſt in their lands, and ſome in their wits: ſome truſt in their friends, and ſome in their monies: but let us truſt in the Lord: the reſt may have their uſes, onelyonly God ſhall have the confidence of our hearts for ever.

Take the ſumme of all: the miſchiefe of this wages of unrighteouſneſſe is not confined to this life: the full payment of it is in hell. Balaam deſired one wages, but hee found another: gold he coveted, as the reward of ſinne; this hee required, and had not. Iudgement he found, the reward of ſinne indeed, this he had though hee required it not. Hee went not away without wages: what the treaſure of Moab denyed him, the ſword of Iſrael paid him. Unjuſt gaines never eſcaped juſt vengeance. A man may come honeſtly by his wealth, and yet diſhoneſtly uſe it; by making his table a ſnare, or his coine a bawd to ſenſuality. So God ſends meate, but there is another that brings Cookes; a good eſtate is dreſſed to an ill purpoſe. But that which is quaeſitum injustè, ſhall bee justè requiſitum, mmIob 20.15.Job 20:15Hee that hath ſwallowed downe riches, ſhall vomite them up againe, God ſhall cast them out of his belly. He ſhall caſt it out of his bowels, or caſt out his bowels with it. God had reſerved to himſelfe the treaſure of Iericho: the blood of that wicked city ſhall be ſpilt to his honour, the riches kept for his uſe. Who but a miſcreant can grudge, that God ſhould ſerve himſelfe of his owne? Achan ſpies a booty, and filcheth it; Iſrael knowes not of it; they goe on in their warres, and are beaten by a little towne. Ioſhua expoſtulates,nnIoſh. 7.8.Josh 7:8 O Lord, what ſhall I ſay, when Iſrael turneth their backes upon their enemies? God anſwers, Iſrael hath ſinned: that people which prevailed for their faith, are beaten for their ſinne. A fault is committed, but by whom? The crime is ſpoken of, not the man. What ſhall diſcover him? A lot. Achan thought he might have lien as cloſe in all the throng of Iſrael, as the wedge of gold lay in his tent. This hope of ſecrecy firſt moved p. 957him to ſinne, and now armes him with confidence againſt feare of ſhame. But when he ſaw the lot fall on his Tribe, he began to ſtartle: when upon his family, hee changes countenance: when upon his houſhold, hee quakes with amazement: and is no leſſe than confounded, when himſelfe is deſigned the man. With what eyes did Achan looke on that ſpoile, which his fellowes ſaw and contemned? The over-prizing of riches will make men tranſgreſſe for a piece of bread. They that admire the glory of metals or brave clothes, ſhall not bee innocent. But what was the reward of all this? The lot diſcovers him, the ſtones kill him, his family and ſubſtance periſh with him. Loe, ye that feare not to rob God of his conſecrated things, what ſhall bee the wages of your unrighteous ſacriledge: you cannot goe to the grave in peace.

Gehezi derives fromoo2 King. 5.25.2 Kgs 5:25 Naaman a rich gift, layes it up, wipes his mouth, and ſtands before his maſter, whom hee had ſo fouly abuſed: as if hee thought to blinde the eyes of a Seer. All his attendance on that wonder-working Prophet had not wrought ſo much on his heart, as to know that the undeceivable eye of Providence Divine diſcerned his workes, his words, his thoughts. Hee runnes, fetches, disburdens, conceales; but where did he thinke God was all this while? To convince his hypocriſie, his maſter askes him, Whence commest thou Gehezi? To let him know, that he knew hee had beene where hee ſhould not. Thy ſervant went no whither. He had got the booty with a lie, and with a lie he would keepe it. Whoſoever loves this wages, muſt not ſticke with the devill for ſuch a ſervice: if a man will ſteale, it is neceſſary he ſhould lie. In thoſe dayes, to lie unto the Prophets was as much as now to out-face our ſenſes: yea, our eyes ſee not halfe ſo cleerely, as did their mindes. This Gehezi might have conſidered afore; that Prophets have ſpirituall eyes, not confined to bodily objects; that their hearts went abroad, when themſelves ſate ſtill at home.ppVerſ. 26. Went not mine heart with thee? Heare then, and bee convinced; Is this a time to receive money and garments, oliveyards and vineyards, ſheepe and oxen, men-ſervants and maid-ſervants; which in thy conceit thou haſt already purchaſed? Hither thou went'ſt, this thou ſaid'ſt, thus thou did'ſt, and thus thou ſped'ſt. How pale now did this guilty theefe ſtand before the Tribunall of his maſter? With what a trembling heart did hee expect ſome heavy judgement? Heare this yee lovers of wealth: all your wayes bee overlo…ked by inviſible witneſſes; and when you have gotten riches, and forgotten the unrighteous meanes, the divine Iuſtice ſhall call you to a reckoning, perhaps worſe than Geheza's. Yet his talents could not buy off his ſores, nor his garments hide his ſhame: his teares might waſh off the guilt of his ſinne: not they and another Iordan ſhall clenſe his leproſie. That ſhall remaine as an hereditary monument of Gods wrath upon fraud, avarice, ſacriledge: and hee ſhall more lively proclaime to the world by his face, than others by their lippes, the curſed wages of unrighteouſneſſe.

Take one Inſtance more;qq1 King. 21.2.1 Kgs 21:2 Ahab promiſeth Naboth very reaſonable compoſition for his vineyard. This ſeemed a faire motion, yet Naboth ſaw violence under this plauſibleneſſe, and refuſeth to bargaine. Hee did not ſo much ſticke at the land, as at the Law: one earth might bee as good as another, and money as good as either. Naboth did not feare loſſe, but ſinne: hee would gladly bee quit of his patrimony, if God would acquit him of iniquity. Yet Ahab fals ſicke, and takes a ſtrange ſurfet of thoſe grapes hee never taſted. Like ſome longing woman, all his appetite ſtands to thoſe ſallets; whereof if he cannot feed, hee will faſt. I…zabel undertakes to cure him; I will give thee the vineyard of Naboth. Ahab wanted neither wit nor wickedneſſe, yet he was a meere novice to Iezabel: there needed no other devill to plot and execute this miſchiefe. What, ſhall a ſubject deny his king? I will ſoone rid the king of ſuch a ſubject. She ſubornes falſe witneſſes, and corrupts the Senators: thoſe accuſe Naboth of blaſphemy, theſe judge him to die, the people ſtone him: heere was a quicke diſpatch, an p. 958eaſie paiment for a rich vineyard. All this while God ſits ſtill, and ſaies nothing. Much good doe it thee, O king, with thy vineyard: many faire flowers and ſweet grapes may it yeeld thee: applaud thy Iezabel for her cunning, triumph over the blood of an harmeleſſe ſubject, pleaſe thy ſelfe with thy wages of unrighteouſneſſe: yet let me rather die the death of Naboth, than doe the deed of Ahab. Naboths turne was over, when Ahabs was to come. Naboth and Ahab ſhall both bleed; the one by the ſtones of the Iezreelites, the other by the ſhafts of the Aramites. Ahab dealt cruelly with Naboth, God ſhall deale ſeverely with Ahab. The dogges ſhall licke his guilty blood, that to the dogges had given the blood of the innocent. OnelyOnly the cauſe and the end makes the difference; Naboth lives holy, and dies happy: Ahab lives in wickedneſſe, and dies in vengeance. Naboth bleeds as a Martyr, Ahab as a murderer. Conſider this juſt retaliation, yee whoſe covetouſneſſe hath made beggars, and then not releeved them: your children ſhall begge,Pſal. 109.10, 11, 12.Ps 109:10Ps 109:11Ps 109:12 and none give them. Read Pſal. 109.10. Or perhaps God will take order for your wives and children, as hee did for Ahabs. rr1 King. 21.24.1 Kgs 21:24Whether they die in the city or in the fields, the dogges or the fowles ſhall eat them. You ſhall not need to take thought for your poſterity, or ſtudy to traduce your ill got riches; God will eaſe you of that care, by depriving you of heires. You have made your children not more heires of your body, than of your curſe: the curſe ſhall remaine theirs, but God ſhall diſpoſe of the riches. Ahabs cruelty to Naboth hath made both the mother and the children Dogges meat. God will recompence the ſlowneſſe, with the ſharpeneſſe of his revenges.Verſ. 23. A Syrian drawes a bow, wounds Ahab, his blood flowes in the charriot, and paies Naboth his arrerages. The charriot is waſhed in the poole of Samaria, the dogges come to claime their due. Iezabel is throwne out of a window, and brained: for their due, the dogges come againe. They licke the blood of Ahab, they eat the fleſh of Iezabel: the tongues of thoſe brute creatures make good the tongue of Gods Prophet. I hope you will now ſay, that Naboths vineyard is throughly paid for.

Let mee conclude with Balaam. The king diſmiſſed him, and hee pretended haſte homewards: but hee lingred ſo long, that hee left his bones inſſNumb. 31.8.Num 31:8 Midian. His tongue had inſenſibly ſlaine many thouſands of them, their ſword ſhall kill him for it. Nor is it mentioned for his honour, that hee fell among the kings: but for ſpeciall notice, that all his ſorcerie could not ſave his life. Hee ſuborned whores to their beds, now thoſe whores ſhall alſo fall upon their ſwords. Moſes ſeeing that they had ſlaine the men, and reſerved the women, grew angry. Theſe cauſed Iſrael to ſinne, Verſ. 17.by the counſell of Balaam; therefore kill every woman that hath knowne man. They that had tempted the luſt of Iſrael with their faces, ſhall feele the revenge of Iſrael in their bloods. How happie was ſhe that had not plaid the harlot; her maiden-head was her ranſome: whereas ſhee that had loſt her virginitie, moſt loſe her life. Righteous are all thy judgements, O God.

Now as men ſeriouſly love this wages, let them accept of ſuch a ſervice. What ſhall it doe you good, that you have ſcraped, and heaped, and hoorded, when God ſhall come to reckon with you for all theſe! I would not have one widow weepe, nor one orphan cry againſt me, for all the wealth of the Indies. Nor is it enough to cleare thee, that thou didſt not injuriouſly get, what thou haſt penuriouſly kept. The theefe is not worſe than the receiver; nor the hoorder any better than a purloiner. Some get their wealth with a falſe key, others keepe it with a ruſtie locke; both ſhall be convinced of uncharitableneſſe. The Foxe and Badger (in the fable) come to the Lions court, to preſent their new-yeeres gifts. The Foxe had nothing but from hand to mouth, yet he gave liberally: the Badger had ſtore lying by him, yet pleaded povertie, and gave ſparingly. But the Lion cenſured them both to death; becauſe the one did ſteale to pay tribute, the other would not pay tribute of what he had ſtollen. The politicke worldling deceives, gaines, and gives ſomewhat: the hoorder ſcratches, p. 959multiplies, and keepes all: God ſhuts them both out of heaven, by the warrant of two Texts. The one, Epheſ. 4. Let him that hath ſtollen, ſteale no more: Epheſ. 4 28.Eph 4:28but labour in that which is good, to give to him that needeth. The Lord will take no bribes; we muſt honeſtly get, what we charitably give. The other, Luk. 12.Luk. 12.21.Luke 12:21 So is hee that layes up treaſure for himſelfe: even like that wretched Churle, who purpoſes to fill his barnes, and famiſh his ſoule; So, that is, as very a foole as he was. They may thinke themſelves the onelyonly wiſe men, fit for honours and offices: but they are fooles on earth, and no fooles ſhall enter into heaven. This is indeed the wages of unrighteouſneſſe; now grace keepe us from ſuch a ſervice, and merciemercy deliver us from ſuch wages.