Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 16

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2 · Verse 16

p. 9592 PET. 2.16.

But hee was rebuked for his iniquitie; the dumbe Aſſe ſpeaking with mans voice, forbade the madneſſe of the Prophet.

GOd in the Old Teſtament, Chriſt in the New, Angels, the Prophets, the Apoſtles, the Fathers, all Preachers, all Chriſtians that have hope of heaven, yea all reaſonable men that diſcerne the vanity of the earth, have ſpoken againſt Covetouſneſſe. Now we ſhall come a ſtep lower, and heare what an unreaſonable beaſt doth ſay againſt it. So we have it condemned ex ore Domini, ex ore Chriſti, ex ore Angeli, ex ore Prophetarum, ex ore Apoſtolorum, ex ore Pradicantium, ex ore ſapientum; and laſt and loweſt ex ore Aſinae: and if all this prevaile not, we ſhall heare it ex ore eorum quae os non habent; from the mouthes of them that have no mouthes at all;ttHab. 2.11:Hab 2:11 The ſtone ſhall cry out of the wall, and the beame out of the timber; the ſilver and gold ſhall cry; even riches themſelves ſhall cry out againſt the love of riches. Beaſts have mouthes, but not to ſpeake: ſtones ſhall ſpeake, yet they have no mouthes. To prove it a worſe than beaſtly ſinne, God hath enabled a beaſt to condemne it. We have theſe particulars. Firſt, the Scholler, a Prophet. Secondly, the Schoolemaſter, or rather Schoole-dame; for it is Aſina; an Aſſe. Thirdly, the leſſon, which is reprehenſive; ſhe Rebuked, ſhee Forbade. Fourthly, the manner of her teaching; which is not emblematicall, nor enigmaticall, but plaine; with mans voice. Fifthly, the fault for which ſhee corrected him, was Iniquity, and Madneſſe.

The Scholer was a Prophet, but what kinde of one? firſt, we finde him ſacrificing 1in the Mount of Baal: had he beene from the true God, he would rather have ſaid, Pull downe theſe altars, than built up new ones: the very place and number convince him of Idolatry. Seeing his ſeven bullocks, and ſeven rammes ſmoking on his ſeven altars; he goes up higher into the Mount to receive Gods anſwere. This happily he had learn'd of Moſes: ſo neerely a falſe Prophet can counterfeit a true one. An anſwer he hath, and that from God: but will God meet a ſorcerer? Will he put prophecies into the lips of a Magician? O man, who ſhall teach God the choice of his Inſtruments? Hee knowes how to imploy not onelyonly Saints and Angels, but even wicked men, beaſts, and devils, to his glory. Why ſhould we wonder that Balaam receives viſions, when his very Aſſe p. 960hath her eyes and mouth opened; thoſe to ſee the Angell, this to reaſon with her maſter. Thoſe words were but tranſient, gliding through him, and could not bee defiled becauſe they were none of his. His heart did not conceive them, though his tongue uttered them. The trunke through which a man ſpeakes, is not the more eloquent for that ſpeech. The looking glaſſe ſhewes us our faces, yet is it ſelfe blind. The bels that ring us to Church, heare not their owne noiſe. The wax that ſeales up the letter, knowes not the contents of it. A booke of moralitie may teach us good behaviour, while it ſelfe becomes mouldy or ragged. Balaams tongue ſhall convince Moab, and doe good to Iſrael, not better himſelfe. Many ſhall ſay, we have prophecied in thy Name; and ſpeake it for their honour: to whom Chriſt replies,uuMatt. 7.22, 23.Matt 7:22Matt 7:23 Depart from me ye wicked; turning it to their ſhame. How divine were the Parables that God uttered by Balaam? Stay but a while and you ſhall finde the devill in the ſame mouth. That which came from God, was ſweet and heavenly; that meere villany, which came from Satan: the good was Gods, the evill was his owne. Nor was he ſaved for his excellent Prophecie, but loſt by his helliſh policie. There was no thanks to him for his good parable, but many plagues for his bad counſell. It is no wonder to heare God ſpeake with a falſe Prophet: Pharaoh, Abimelech, Nebuchadnezzar had viſions; Caiaphas had his inſpiration; none of them had his gracious benediction. Yea, God ſpake unto Satan; and that in a familiar queſtion; Whence comeſt thou? Men will beſtow words, where they will not beſtow favour: the argument of Gods love is not the ſound of his voice, but the matter of his ſpeech.xxPſal. 85.8.Ps 85:8 The Lord will ſpeake peace to his people. Hee may ſpeake to his enemies, hee will ſpeake peace to none but his Saints. It is a poore bragge of the undeſerving ſubject; The king hath ſpoken to me: but what did hee ſay? The Iudge ſpeakes to the malefactor, when he gives him his ſentence. Hath God ſpoken to thee? ſo hee hath done to reprobates and devils: but what ſaid he? Did he ſay to thy ſoule, I am thy ſalvation? Did he ſay, I am thy God, thou art my ſonne? Thou canſt not heare this voice and periſh.

Vſe. Balaam was a bad man, ſhall we therfore reject his good Prophecie? God forbid. If men be mortally ſicke, will they refuſe to be cured by a ſicke Phyſician? A lame ſteward may give a good almes from the purſe of his rich maſter. Shall we thinke, the Spirit of God hath ſo tied himſelfe to the goodneſſe of the Speaker, that he will not open the heart of the hearer, unleſſe hee heare a holy Teacher? How doth this abſurditie meete with Poperie at the backe-doore! Why does the Noveliſt raile at the Papiſt, when they both ſhake hands in the ſame opinion? That the goodnes of the Prieſt bleſſeth the word or Sacraments. What, ſhall not I be ſaved by hearing, unleſſe the Preacher be ſaved whom I heare? Is the grace of God tyed to the Miniſtery of man? Shall the ſervant ſhare the honour with his maſter? Chriſt charged the people toaaMatth. 23.3.Matt 23:3 obſerve their doctrines, that ſate in Moſes ſeate: yet were they ſuch as he termed hypocrites, and on whom he heaped woes. bbPhil. 1.18.Phil 1:18Paul rejoyced that Chriſt was preached, whether in pretence or in truth: Yet they that preached him in pretence, were not likely to be ſanctified. What Chriſt commanded, and Paul commended, theſe men cenſure. The picture may be excellent, and lively, repreſenting the Perſon whereof it is a counterfet; and yet the Painter be no handſome man. If the Limmer be unlik… his piece, the beautie of that diſgraceth him, but it ſelfe is lovely. Thou art condemned, and the Prince ſends thee a pardon by another that is condemned; wilt thou none of it therfore? The religious eye lookes to the comfort of the meſſage, not to the miſerie of the meſſenger. A bad man may bring good newes, as God ſent bleſſings to Iſrael by the mouth of accurſed Balaam. Samſon did not diſdaine the ſweets becauſe he found them uncleanly laid, in the Lyons carcaſe. His dyet was ſtrict enough; he might not eate that which ſavoured of legall impuritie: yet he ventures on the honey-combe in the belly of a dead beaſt. Good ſhould not be refuſed becauſe p. 961the meanes are accidentally evill: honey is honey though in a dead Lyon. They are more ſcrupulous and leſſe wiſe than Samſon, that abhorre the graces of God. becauſe they find them in ill veſſels. One will not take a good receit from the hand of a Phyſitian, becauſe he is given to unlawfull ſtudies. Another will not receive a deſerved contribution from the hand of an Uſurer. A third will not heare the Sermon, becauſe he hath found ſome fault with the Preacher. How ſullen is this neglect; not to accept the honey, becauſe we hate the Lyon? As if Elias ſhould have ſcorned his breakfaſt, becauſe it was brought him by a Raven. Gods children have right to their Fathers bleſſings, whereſoever they find them. Let the doctrine be good, and the heart good; this ſhall ſave the hearer, whatſoever becomes of the Preacher.

2 The Schoole-dame is Afina, an Aſſe. This is not the firſt time that God hath taught men by beaſts; though it may be the firſt beaſt that ever he taught to ſpeake unto man. And what if the maker of all will teach one creature by another, the better by the inferior? There is none ſo contemptible, which is not uſefull. Howſoever the Aſſe, among all beaſts, hath the moſt deſpiſed name; yet there be ſome things in him not unworthy of imitation. Some have made him an image of thriftineſſe, ſome an embleme of painefullneſſe, ſome a patterne of temperance, others a miracle of patience. And be not Frugalitie, Induſtrie, moderation, and long-ſufferance, leſſons worth our learning? For Innocencie, he is not harmefull as the horſe or oxe. For uſefulneſſe; ſome few particular labors are exacted of other beaſts; the Aſſe is good for all. For moderation, he will live upon thiſtles. For patience; he endures hunger, thirſt, and ſtripes without murmuring. Their milke is precious againſt conſumptions; and famine thought their fleſh ſweete, whencc2 King. 6.25.2 Kgs 6:25 an Aſſes head was ſold for foureſcore pieces of ſilver. Caius Marius a priſoner in Flavia's houſe, ſeeing an Aſſe run haſtily to the fountaine, collected as from an augurie, that he had no way to ſave his life but by taking water. It was with the new jaw-bone of an Aſſe, that Samſon revenged God on a thouſand Philiſtines: nor could all their forces withſtand that contemptible engine; till it had left ten hundred bodies as dead as that carcaſe whoſe bone it was. With that baſe inſtrument Samſon gave death to the Philiſtins, and from the ſame God gave Samſon refreſhing. One bone yeelds him both conqueſt and life; and was both a weapon of warre, and a well of water.

Thus uſefull hath this poore beaſt beene; now indeed corruption hath made the name ignominious: and to all ridiculous purpoſes our common talke applies the Aſſe: As Ingenious as an Aſſe; as courteous as an Aſſe, as ſtupid as an aſſe, &c. Which the blind Pagan obſerving; being asked when he was ready to die, if love would grant him now to ſee onelyonly one thing and no more, (that had never ſeene any thing) what it ſhould be; he anſwered, I deſire to ſee an Aſſe. Whereat they wondring, he replied; I have heard you a hundred times in a day mention the Aſſe, and apply it to every man, almoſt every thing you talke on: therefore me thinkes, if I muſt ſee but one thing, in that one thing I ſhall ſee all things.

But now the more deſpiſeable this beaſt is, the more ſhame is it for man to be ſet under ſuch a Tutor. As there be ſome good things in the Aſſe to be imitated; ſo ſhe is an embleme of ſome vices to be ſhunned. We do not approve the folly, the ſtupiditie, the miſery, the ſlavery of the Aſſe. Therfore was the Teacher fitted for the ſcholer: a fooliſh beaſt to teach a man that was ſelfe-conceited: a ſtupid beaſt to teach him that was too precipitated: a miſerable beaſt to teach him that placed happineſſe in riches: a ſlaviſh beaſt to teach him that was ſo baſely ſubjected to his owne affections.

1 For folly; when we ſpeake of a defective underſtanding, we ſay, as wiſe as an Aſſe. But no Aſſe can be ſo fooliſh as the covetous. He layes up for to morrow, and is not ſure to live out this night; is not this a foole? He provides for himſelfe, without any faith to depend upon Gods finding: ſurely, the foules of the p. 962aire, and flowers of the field, are not ſuch fooles. To worke himſelfe into a rich fortune, he neglects to worke out his owne ſalvation; is not this a foole? He refuſeth Gods ſervice, which would ſave him; for Mammons ſervice, that will confound him; is not this a foole? O wealth, how many fooles doſt thou make in a yeare? The eagles are about carcaſſes, beares about honey, bees about oile, wolves about ſheepe, and fooles about riches. Many of them are worſe than aſſes: for the aſſe doth not uſe to bite, they pinch to death. The biting of a ſnake is cured by dittanny, of a mad dog by a crabfiſh; but an oppreſſors bite is mortall: he commits dry murder, and the laſt Iury ſhall find him a homicide. To end all controverſy, God himſelfe cals themddLuk. 12.20.Luke 12:20 fooles: and what is it for men to deeme them wily foxes, when the Iudge hath pronounced them fooliſh aſſes?

2 For Stupiditie; the aſſe is a dull and blockiſh creature, and in one ſenſe, ſo are the covetous; fit for nothing but taxes and ſubſidies, to beare the commonwealths burdens. The ſtrength of the boare is in his tuske, of the elephant in his trunke, of the lyon in his pawes, of the aſſe in his backe, of the covetous in his backe-burden. Where the treaſure is, there will the heart be alſo: now the heart of an uſurer is to be found where his money lies: if that be in danger abroad, he is heavy and heart-leſſe at home.eeHab. 2.6.Hab 2:6 He ſo lodes himſelfe with thicke clay, that he cannot ſtirre a foote toward heaven. He flies with no other wings, walkes with no other ſtaffe, fights with no other ſword, minds no other buſines, but his riches. Indeed, what hath he to doe? He needs not ſweat for his bread, others ſweate for him. He needs not goe to the market, the market will come to him. To viſite the poore, he hath little ſtomach; to ſpend his time in prayer, leſſe. He is both like the mill, and the mill-horſe; turning and toiling within his Compaſſe; grinding the bones of the poore; ſtill there at night, where he begun in the morning. If he be a lay man, his journey is alwayes for a purchaſe: if of the clergy, he will ſwitch and ſpurre for a Benefice. Bees make the honey, and drones ſucke the hive: oxen plow the ground, and aſſes reape the harveſt. It is ſaid in Iob; ffIob 1.14.Job 1:14The oxen were plowing, and the aſſes feeding by them. Laborious oxen, painfull preachers ſpend their time in plowing; and lazy Aſſes eate up their labours, being alwayes feeding. Great revenewes belong to the Contemplative Covent, while the devout and active Preacher is a mendicant. God appointed the Arke to be carried onelyonly by Levites, yet was it once carried bygg2 Sam. 6.6.2 Sam 6:6 oxen, and then it was ready to fall: but when it is carried by ignorant Aſſes, how ſhould it ſtand?

3 For miſerie; the aſſe is the pooreſt beaſt: he carries his maſter, and meate for his maſter, but faſts himſelfe. He endures ſore labours, and ſharpe blowes a…l day; at night he is turned forth to ſeeke his ſupper on the bare commons. The worldling is vexed with many cares; yet after all, hath not the power to give himſelfe one comfortable meale. Hee abates from his guts, to adde unto his coffers: and juſt like the aſſe, having borne a burden of gold all day, all night he feeds upon thiſtles. He thinkes himſelfe admired for his wealth; and therein he is an aſſe too: for as the Aſſe that carried the goddeſſe, ſeeing the people bow in reverence as he paſſed by, did thinke that homage was done to him, which was meant to his burden. So the reſpect that is given, is not to the man, but to his riches.hhProv. 19.4.Prov 19:4 Wealth maketh many friends; they are friends to the wealth, not to the man. Now can there be greater miſerie, than to ſtarve in the midſt of abundance? Alas, he is but the Iailor of his eſtate, to keepe the keyes; till at laſt, death opens the doores, diſchargeth the priſoner, and commits the keeper, and that to a ſtrong and wofull dungeon. He is thirſty by the ſpring, and dares not drinke for feare the fountaine ſhould faile him; yea, he cannot drinke, that is Gods curſe upon him. He is not unlike an unhappy boy, that hath a great knot or truſſe of points to play withall; and but one at his clothes, to tie them together. No beaſt will ſtarve in a fat paſture: if a man pinch his guts, when God hath afforded him affluence, ſure the Aſſe himſelfe is not ſo very an Aſſe as hee.

p. 9634 For ſl…very; the Aſſe is not onelyonly a ſl…ve to man, but even to other beaſts: the lyon toiles him, the oxe goares him, the horſe beats him, the foxe cheats him; all are too hard for him: he dares deny none of them his ſervice. He is animal ſubjugale, the word our Apoſtle here uſeth; ordained for the yoke. The worldling is not onelyonly a ſlave to his Mammon, but even to all the Brokers and Panders of filthy lucre. He rides his Aſſe, and Satan rides him: he ſpurs his Aſſe, and Satan ſpurs him: hee bridles his Aſſe, and Satan may poſt him to hell with a golden bit. There is no ſinne he will deny, no baſeneſſe he can refuſe, to bee rich. The Aſſe is ſervile againſt his will: the covetous gives his full conſent to this ſlavery. Iuſtly therefore is one Aſſe ſet to ſchoole another: and if this latter will not bee ſchooled, they ſhall change names and natures; the Aſſe ſhall be the man, and the man ſhall be the Aſſe. If there be a fountaine, the beaſts of the forreſt will drinke, and the wilde aſſes quench their thirst. But if a man will bee miſerable heere, to become everlaſtingly wretched hereafter, O what an Aſſe is hee? Now the grace of God direct us a better courſe, that we may find a better recompence: and by deſpiſing this world which Balaam ſought, we may have treaſure in that world which Balaam loſt.

The leſſon is Reprehenſive; ſhe rebuked, ſhe forbad. A Prophet, and come to bee 3reprooved? this was prepoſterous. A Teacher taught, a Rebuker rebuked, is but a harſh hearing. Yet hath it beene no ſtrange thing: the praiſe of the Centurion, was the ſhame of Iſrael: the merciemercy of the Samaritan, the condemnation of the uncharitable Levite: the thankfull returning of the ſtrange Leper, an exprobration to all the nine; when God had his Tythe from a perſon where he leaſt expected it. What meanest thou, O ſleeper? Ariſe, call upon thy God; ſaith the ſhipmaſter to Ionas. aaIon. 1.6.Jonah 1:6What an aſtoniſhment was this? An Infidel leades an Iſraelite to his prayers: the Preacher is become an Auditor, the ſea-man a preacher: the patient heales the phyſitian. Yet truth is truth, whereſoever we find it: call upon thy God, was good counſell, though it came from a Gentile. Hee ſayes againe,bbverſ. 10. Why haſt thou done this? They worſhipped a falſe God, hee the true; yet was he colder in his devotion to the true, than they were to the falſe. How pittifull is it, when a babe muſt c…techiſe a man, when a Turke ſhall finde a Chriſtian falſe, and ſay to him, Why haſt thou done this? A childe may thinke, ſpeake, doe as a childe; but of a man there is more required. If darkeneſſe be on the hill, what light is in the valley? Errors of the eminent are eminent errors. If but one eye-brow be ſhaven, there is little taken from the body, much from the beauty. The tatterd beggar can ſpie … ſmall rent in a ſilken coate. It is ill to deſerve the cenſure of Inferiors; fearefull, of beaſts: when Iſrael ſhall be taught thankfulneſſe by the Ox…; when the Dogges ſh…ll be mentioned to the confutation of the rich churle; when the raſh Prophet ſhall be diſputed with by his Aſse. It was a ſhame for Sara, and no great praiſe for Abraham, when an Abimelech ſhall ſay,ccGen. 20.16.Gen 20:16 thy husband is to thee the covering of the eyes, &c. Let Prophets take heed how they give a theme to Atheiſts: they will quarrell at our good actions, much more at our manifeſt criminations. Our faults bee their ſport: if Samſon ſtumble, the Philiſtims houte and triumph. Indeede God uſeth their declamations as a rod to whip his children with ſhame, to ſave their ſoules by the b…rgaine. But yet ſtill it is prepoſterous to come behind them in goodneſſe, whom we goe before in knowledge. Balaams booke cannot ſave him.ddMat. 7.22.Matt 7:22 They tell Chriſt of their prophecying, casting out devils, and doing wonderfull works, in his Name▪ Yet are anſwered with a Neſcio vos, depart from mee. In vaine have they prophecied to others, unleſſe they had alſo prophecied to themſelves, and lived like Prophets. In vaine have they caſt divels out of others, retaining one in their owne boſomes. In vaine have theyeeLuk. 13 26.Luke 13:26 eaten in his preſence, when neither the example of his life, nor the do…trine of his lips hath amended them. Indeed all faults are not to be taxed, all be not faults that are taxed. God opened that Aſſes mouth to reprove a manifeſt error; wee have Aſſes that open their mouthes to p. 964cenſure they know not what. They will blame their Paſtor for no other fault, but becauſe he is ſo; or becauſe he doth not humour their fancies. It were better that ſuch beaſts would hold their peace.

Shee rebuked him.] Among all Gods preventions and ſtoppings of us in our wayes of ſinne, Reprehenſion hath a wholeſome and neceſſary place. Our iniquities would be like rottenneſſe in our bones, feſtering in our bowels to the day of judgement, but for this medicine. SoffProv. 12.22.Prov 12:22 Wiſedome begins her lore, reproving ſimple ones, ſcorners, and fooles; giving us names according to our corrupt natures. God, like a moſt accurate Muſitian, hath variety of notes and tunes: hee hath ſpoken by a burning buſh, by a cloude of water, by a pillar of fire, by viſions, by dreames, by miracles, by Angels; and by ſome neerer to us, men; and by one neereſt to himſelfe,Heb. 1.1.Heb 1:1 above all, Ieſus Chriſt. Sometimes hee ſpeakes by ſenſible judgements: Miriams foule leproſie was a faire warning: Zacharies dumbeneſſe was no dumbe teacher to him: Pauls blindneſſe tooke away his blindneſſe, and made him ſee more into the way of life, than could all his learning at the feete of Gamaliel. Why may not Balaam be reproved by his owne beaſt? The reprehenſion was not the beaſts, but the Lords. Hee is a wretched man whom God never chides: the firſt meſſenger to him is the firſt borne of death.

This is our Miniſteriall buſineſſe; not onelyonly to teach, but to reprove. Otherwiſe we offer red, not ſcarlet: the tincture and dye of our Preaching is not in graine, nor penetrating into the ſoule. Our fire gives light and ſhining, but kindles not in the conſcience. It is oyle without wine, to the wounded: a crutch to walke withall, when the legge is out of joynt, and ſhould bee ſet: holydayes without Eves: a Paſſeover without ſowre herbes: continuall feaſting without ſweeping the houſe. As there is a Dicite of joy,ggMat. 21.5.Matt 21:5 Tell the daughter of Sion, Behold, thy king commeth: ſo there is a Dicite of ſorrow too,hhEſa. 58.1.Isa 58:1 Tell my people their tranſgreſsions, and the houſe of Iacob their ſinnes. But moſt of our hearers are like wanton children; that care not to be mended, but to be commended: he that praiſeth them, pleaſeth them. They are all apt to conceit well of themſelves: but this ſelfe-love is (in effect) ſelfe hatred. If we reprove not our brother, God ſaies, wee hate him in our heart: and if we ſuffer not our brother to reprove us, doe we not hate our owne hearts? How often hath a horſe in his full ſpeede miſcarried by a precipice; whereas one checke had ſaved him? Yes, I would be reprehended, ſaith one; but I would not have an Aſſe to doe it: quis tulerit Gracchum de ſeditione loquentem? But as when God ſpeakes, we regard quis, without examining the quid we doe it, becauſe he commands it. So when man ſpeakes, we regard quid more than quis: What am I the worſe, if the admonition of a foole can make me wiſer? Our Maker, that ſees our proneneſſe to evill, thinkes it beſt to hedge up our ſinfull wayes with prohibitions. The firſt precept that ever was given to man was a prohibition;iiGen. 2.17.Gen 2:17 Thou ſhalt not eate of the tree of the knowledge of Good and evill. Among thoſe tenne Lawes, the ground of all other; there are but two affirmative; the laſt of the firſt Table, and the firſt of the laſt: the other eight are negative; leading us to good by the forbidding of evill. He that will not omit to judge us for omitting the good commanded; for the doing of forbidden evill, will not faile to puniſh us; if he have not puniſhed Chriſt for us.

4The fault corrected is twofold; Iniquity, and madneſſe. His Iniquity is diſcovered in three particulars.

1 He had a deſire to Curſe; and the brand of the deſperately wicked is tokkPſal. 109.17. &c.Ps 109:17 love curſing. He loved to ſend it abroad, he ſhall feele it at home: he wore it about him, he ſhall have it within him. Let it come into his bowels like water, and like oyle into his bones. When Davids miſery deſerved compaſſion, Shimeis foule mouth loded him with maledicton. Hreof he complained;llPſal 6 9.26.Ps 6:9Ps 6:26 They perſecute him whom thou haſt ſmitten, and vex him whom thou haſt wounded. The picking out of ſuch an opportunity doubled his malicious rancour. Such words would have p. 965galled at another time, which now are ready to kill. Let an arrow flie againſt the wind … will hardly ſticke upright; with the wind, it pierceth deepe. While thy ene…ie ſtands, he may ward thy blowes; but once fallen on his backe, he is at thy merciemercy: and how baſe is that ſpirit, which will prey on proſtrate fortunes? Little children have ſo much valour and juſtice, as to call him a coward that ſtrikes his adverſarie when hee is downe. To inſult upon thoſe whom God hath humbled, and to draw blood of that backe, which is yet blew from the Makers ſtripes, is even the murder of a virulent tongue. Nor will it be any rare thing at the day of Iudgement, for curſers to be indicted of murder. They would kill, if they durſt: they doe kill ſo farre as they can. I would bee loth to truſt his hand, that bannes me with his lips. Balaam would ſoone have beene the death of all Iſrael, if either tongue or ſword could have effected his will.

Heare this, ye whoſe tongues run ſo faſt on the divels errand: you love curſing, you are not heires of the bleſsing. Chriſtians are charged to bleſſe their enemies, what are they that curſe their friends? If every curſe ſhould ſticke a viſible bliſter on the tongue, as it doth an inſenſible one on the ſoule; how many mens tongues would be too bigge for their mouthes? In the diſcharge of a Gunne, the fire is given at one end, the report is heard at the other. In the charging of …he heart with malice, fire is taken at the eares or eyes, and preſently the noiſe of curſing and railing breakes out at the mouth. Therefore have wee beene curſed and plagued, becauſe our mouthes were ſo full of curſing and bitterneſſe. Why ſhould we not expect that on our bodies, which proceeds ſo continually forth of our lippes? Who can ſet his neighbours houſe on fire, and be ſecure of his owne? Yea, curſing mouthes be like ill made pieces; which while men diſcharge at others, they recoile in ſplinters on their owne fates.mmEccl. 10.20.Eccl 10:20 Curſe not the king in thy thought, nor the rich in thy bedchamber: for theſe arrowes will returne on thy owne ſoule. Some mens maledictions are ſhot like fooles bolts, without regarding where they light. In this throng not ſeldome they hurt their friends, their children: as Diogenes warned the baſtard, when he ſaw him throwing ſtones at randome among the people; to take heed he did not hit his owne father. The wicked do not ſhoot directly at God; yetnnPſal. 7.13.Ps 7:13 God ſhoots at them, and ſendeth out his arrowes as againſt perſecuters. Bleſſing becomes Chriſtians: Chriſts heart was meeke, he repined not: his tongue meeke, he reviled not: his hand meeke, he revenged not: The good man wronged, ſhoots not againe: neither with the arrow of the head, nor head of the arrow; neither with the mouth of the ſword, nor ſword of the mouth. If this life prepares us for the next; then the mouth of bitterneſſe ſhall be plagued with bitterneſſe of mouth: but the lips accuſtomed to bleſſe, ſhall be bleſſed with ſongs of joy for ever.

2 He had Linguam venalem, a mercenary tongue. He that had morgaged his ſoule for gold, would not ſticke for his tongue into the bargaine. There be not many acts of ſinne, wherein the tongue hath not a part to play: that little engine is ſeldome ever left out. For uncleanneſſe, the tongue wooes: for diſſimulation, the tongue walkes: for ambition, the tongue flatters: to hide faults, the tongue lies: what buſineſſe hath ſinne, wherein the tongue finds no imployment? But a vendible tongue, that may be hired for a bribe to contradict the truth, is rooted in a moſt wicked heart. For the mouth is but the bell, and the tongue the clapper, the heart is the ſpring that ſets all a going. For a man to ſell his ſpeech, is bad enough, but worſe to ſell his ſilence. He that ſpeakes, does ſome thing for his reward; the other is fee'd for nothing. Chriſt ſaid, He that is not with me, is againſt me: but many a client ſayes of a famous Advocate; if he be not againſt me, he is with me. So the juſt cauſe may be loſt both wayes; by ſpeech, or ſilence. But he that farmes out his tongue, ſhall receive but a ſory rent at the laſt.

3 He did ſtrike his beaſt, for doing him good. She ſaw the Angell, and would p. 966not goe on; for this he beſtowed his fury and ſtripes upon her. If ſhe had gone on, he had periſhed, yet he ſtrikes her that kept him from being ſtricken. How often do men wiſh for thoſe things, which it is merciemercy to goe without? They find fault to be ſtayed in the wayes of death, and flie upon thoſe that oppoſe their perdition. It is our office and endevour to ſave you from deſtruction, to guide you along through this wilderneſſe unto Canaan, to diſcover your dangers, to cleare your eyes, and deliver your ſoules: do not you like Balaam, requite us with blowes, and uſe us worſe than beaſts for our ſervice. An ape ſeeing himſelfe in a looking glaſſe, whether through wantonneſſe, or diſlike of his owne viſage; doth often breake the glaſſe apieces. Preachers are like Chryſtall glaſſes, declaring to ſinners their ſpots and deformities; and theſe like apes, requite them with injuries and abuſes. We would faine ſave you, why ſhould you miſchieve us? Travellers make much of their guides; ſo let us have your loving company in the way of obedience, that we may all arrive at the land of Promiſe.

Balaams madneſſe will appeare in foure fits. A fooliſh fit, a franticke fit, a deſperate fit, a raving fit.

1. He knew the danger, yet incurres it; was not this madneſſe? Vntill the will of God be knowne, we may diſſent from it without ſinne. Saint Paul by vertue of his Apoſtolicall commiſſion would have preached in Bithynia; but the Spirit hindred him: yet herein he ſinned not. Samuel prayed for Sauls good, otherwiſe than the ſecret counſell of God had determined; and this without ſinne: but when the decree was manifeſted, he ceaſed that dutie. One good thing may differ from another: and the creature may will a good, which God in his ſecret purpoſe willeth not: yet the will is good, if it leave not out Fiat voluntas tua, ſubmitting it ſelfe to a better: as the childe prayes for his fathers life, when God hath determined him to die of that ſickneſſe: yet without ſinne. But when Balaam is forbidden to goe, and oppoſed in going, ſtill to perſiſt; this was madneſſe. What Prophet ever ſpake better, what reprobate ever did worſe, than Balaam? It is no leſſe than madneſſe, for Prophets to give light to others, and walke themſelves in darkneſſe; to diſtribute portions of meate to the family, and ſtarve their owne ſoules: to reſcue others from the enemie, and ſuffer themſelves to bee taken: to forewarne others of that pit, whereinto themſelves runne headlong. If we heare a Mountebanke undertake to cure the diſtemper'd heate of the liver, while himſelfe hath a fiery face, will we beleeve him? It is fabled of a mad man that talking with a leane meager Cooke, underſtood from him what daintie diſhes hee dreſſed for his gueſts; and hearing that they were all fat and faire liking, and thrived with it; hee asked him why hee did not feede on thoſe meates himſelfe, that he might be fat too: the cooke anſwered, that for himſelfe, he had no ſtomach: but the mad man replies; Take heed how you come neere Bedlam; if the corrector finde you, your puniſhment will bee very ſharpe; for certainely you are madder than ever I was. If Prophets dreſſe heavenly feaſts, made up of Gods gracious promiſes and infinite mercies: yet faſt themſelves, ſurely the very Aſſe may convince them of madneſſe.

Now as there be mad Prophets, ſo there are mad people too: ſuch as will not live as their Paſtor teacheth, but as their Paſtor liveth. Saint Paul tells us that faith commeth by hearing; he does not ſay, it comes by ſeeing. Wee live by precepts, not by examples. But theſe nice patients neglect the dyet which their phyſician preſcribeth, and follow the dyet which he uſeth. I deny not but good examples have their profit: and to ſee others feed heartily, betters our ſtomach. But it is not their example, but our owne meate that doth nouriſh us: no man is the fatter for anothers feeding. The common exprobation is, Phyſician, heale thy ſelfe. Yet ſuppoſe thoſe Prophets warne us of the tyde, and loſe it themſelves; that they are careleſſe of their owne ſores, ſo our wounds bee healed: that they become infatuate ſalt, ſo we be ſeaſoned: that they are caſt into darkeneſſe, ſo p. 967we be enlightened: we have no cauſe to complaine. Have they built us an Arke, though themſelves bee drowned? have they ſhone to us like tapers, though themſelves goe out in ſtench? Have they brought us to the Land of Promiſe, though themſelves die ſhort of it? Have they ſerved us in the Temple as veſſels of gold and ſilver, though themſelves be carried into Babylon? Have they ſowne our fields, and miſſe their owne harveſt? Have they planted us vineyards, and none for themſelves? Bee it unto them as they have deſerved: let us take our owne portions, and be thankfull. Indeed Prophets are in your mouthes, as you will be pleaſed to take them; and every one ſpeakes, not as he ſees, but as he ſuſp…cts. What are we more than you?ooAct. 14.15.Acts 14:15 All are men of the like paſsions. Do you look for no paſſion in us, and finde ſo much in your ſelves? Wee bring you heavenly treaſure, yet are ſtill earthen veſſels. Among the Apoſtles, one was a devill, and another was a Satan in his kind, none were Angels. We are the men of God, yet men: Prophets, but yet (as Moſes ſaid)ppAct. 3.22.Acts 3:22 like our brethren: not in the ſimilitude of ſinfull fleſh, as Chriſt was: but ſinnefull fleſh indeed. We are Starres, yet ſaith Iob, the very ſtarres are not pure in Gods ſight. Wee are Angels, by a more honourable ſtile than our natures can beare; yet God hath not found ſtedfaſtneſſe in the Angels. Our profeſſion gives us no immunitie from ſinne. But if we know the right, and bend our whole courſe the wrong, we are then mad indeed: and if you neglect our doctrine, and follow altogether our example, certainly you are as mad as wee. This was his fooliſh fit.

2. He heares the Beaſt ſpeake under him, yet ſlights it: this was a franticke fit. Who would not looke that his haires ſhould ſtand upright, his blood forſake his cheekes, that he ſhould alight from that ſtrange kinde of Beaſt, and ſtand amazed at the miracle? But ſuch was his madneſſe; as the franticke hath ſenſe to heare a voice, but no uſe of reaſon to diſtinguiſh it; that as if no new thing had happened, hee talkes with his Aſſe, and gives her words againe, not more full of anger than void of diſcretion. Who does not wonder, that this Magician wondred not? Two reaſons may be alledged for it; though indeed there was no reaſon in it.

1. It might be, this was his trade; and that among other poſtures of his ſorcery, he uſed to receive voices from his familiars in the ſhape of Beaſts. So cuſtome might take away ſtrangeneſſe, if hee had been wonted to this before. But ſuppoſe the devill and he were ſo well acquainted at this deviſe: yet he knew his owne Aſſe: ſhe had long groned under ſo unworthy a burden:Numb. 22.30.Num 22:30 hee knew this voice came not from Satan; for then it ſhould have beene an encouragement to perſiſt; whereas this voice ſounded a retreat: yet ſtill hee puts her on, whoſe tongue had forbidden him to move further.

2. It might be, his rage and covetouſneſſe had ſo tranſported him, that hee did not obſerve this unuſuall and unnaturall accident. If a man had as many eyes, as the Poets faine of Argus, the melodie of gaine would play them all aſleepe, or make them blind. He that lookes through a greene glaſſe, ſees no other colour. The worldling is like a man in a dreame; you may talke what you will to him, but his dreame goes on. Balaams minde did ſo runne on the gold of Moab, that he could heare a Beaſt ſpeake, and never regard it. One man paſſeth by that with contempt, which another receives with aſtoniſhment. In dreadfull thunders, when good men be at their prayers, ſome ſtill ply their ſports. They are as mad as Balaam, whom extraordinary Iudgements cannot move. God made all his workes to be obſerved: but they that doe not wonder at his miracles, are miracles to be wondred at. The Papiſts faine a world of miracles, and they have men mad enough to beleeve them. Daily we ſee Gods judgements; if we doe not lay them to heart, we are as mad as they.

3 After all this interruption, ſtill he drives on; and runs upon that ſword which was brandiſhed againſt him: this was a deſperate fit. The Aſſe ſaw the p. 968Angel, and gave backe, common ſenſe had taught her to avoid that dang…r, which reaſon could not worke in her Maſter. The ſword was drawne againſt him, not her; yet ſhe would decline it, he ruſheth upon it. Evils were as good no… ſeene, as not avoided: our happineſſe is in the prevention, not previſion of them.qqProv. 22.3.Prov 22:3 The wiſe man foreſeeth the plague, and hideth himſelfe; but fooles run on, and are puniſhed. We pitie him that is hurt through want of circumſpection: but he that ſees the ſnare, and flies into it, ſcarce deſerves compaſſion. The revenging Angell ſtands before us in the wayes of diſobedience; and though we know we ſhall as ſurely die as ſinne, yet we have neither the wit nor the grace to give backe; though it were with the hurt of a foote to ſave the body, with the paine of the body to ſave the ſoule. Sinne is a labyrinth, whereinto the entrance is eaſy, the extrication difficult. The Turke making an expedition into Perſia, found the ſtraites of Armenia ſomewhat troubleſome for his paſſage; therfore they conſulted which way to get in. But one among the reſt, and he none of the wiſeſt, ſaid; Here is much adoe how you ſhould get in, but I heare no body take care how you ſhould get out. Suddenly doth a wicked Balaam ſet upon his miſchievous deſigne; but no perſwaſions can make him breake off. How often doth the adulters conſcience checke him with the law, and dread of plagues; yet ſtill he perſiſts, and reſolves deſperately, as Esther did religiouſly, If I periſh, I periſh. Or as Pompey ſaid in another ſenſe, when he was to bring graine to Rome in a great dearth, and coming to the ſea, found it tempeſtuous and dangerous, in ſo much that he was diſſwaded to embarque; Neceſſe eſt ut vadam, non eſt neceſſe ut vivam; It is neceſſary that I goe, not that I live. So they make a neceſſitie of their ſinning, and put it to the venture for their ſalvation.

Do we reſolve ever to giveover the courſe of wickedneſſe? Yes, one day. If one day, why not this day, why not now? We are not ſure to live out this day. Pyrrhus opened himſelf to his friend Cineas, that he firſt intended a warre upon Italie: and what then? ſaith Cineas. Then we will attempt Sicilie: and what then? Then we may conquer Carthage and Affricke: and what then, Sir? Then we may reſt and feaſt, and ſacrifice, and make merry with our friends. Cineas replyed; And may we not enjoy this ſweetneſſe now, without all this adoe? Vaine man fancies divers projects; as firſt how to be rich: and what then? next to gild his gold with honour: and what then? Then to take his pleaſure according to his ſenſuall appetite: and what then? At laſt to repent, and prepare for heaven. O mad man, and why not ſo now? He that cals thee now, will not call ever. He that cals thee now, will now receive thee: will he receive thee, when he does not call thee? Caſt away thy luſts, that they may not caſt away thee. If the perverſeneſſe of our ſtomachs breake through all oppoſitions, Balaam himſelfe was not more mad than we.

4 His unmercifulneſſe to the poore beaſt is a remonſtrance of his raving fit. Quid meruit Aſina? All the hurt ſhe did him, was to turne him, to ſerve him, to ſave him: this he requites with blowes. This was her firſt fault all her time with h…m, if it had beene one; therfore ſhe deſerved not ſo cruell a revenge. We little thinke of it; but God will call us to account for all the unkind uſages of his mute creatures. Of this the Angell firſt takes notice; of this wrong he firſt expoſtulates;rrNumb. 22.32.Num 22:32 Wherfore haſt thou ſmitten thy Aſſe theſe three times? One blow had bin unjuſt, three was madneſſe. God hath made us lords of them, not tyrants; owners, not tormentors: he hath given us leave to kill them for our uſe, not to torment them for our pleaſure. As they are our drudges by conſtitution, ſo they are our fellowes by creation.ſſVer. 33. Vnleſſe ſhe had turned from me, ſaith the Angell, ſurely I had ſlaine thee: that was ſomewhat; ſhe was a meanes of ſaving thy life. Yea, I had ſlaine thee, and ſaved her alive; that was more. To ſhew that I reſpect an innocent beaſt more than a perverſe man, her ſafetie ſhould have aggravated the woe of thy ruine. Canſt thou tell, ô man, whether thy very beaſt may not be a means of thy preſervation, that thou madly ſpendeſt thy fury, where thou findeſt matter of merciemercy?

p. 969Beaſts have been a meanes of the deliverance of men: not ſeldome hath a dog prevented theeves, the ſwiftneſſe of a horſe ſaved the riders purſe or throate: many of them have done more than ordinary ſervice, all which pleads for them againſt our tyrannie. Yet ſo bloody was this magician, that he wiſheth for a ſword to ſlay his harmeleſſe beaſt. A wand had beene too much; yet he deſires a ſword. Whoſe beaſt would he have killed? was it not his owne? and if he had killed his owne beaſt, who ſhould have been the loſer by it? How impotent was this Madneſſe! The good man is mercifull to his beaſt. They cannot declare their wants, nor tell their grievances; otherwiſe than by moaning in their ſeverall kinds: to an honeſt heart their very dumbeneſſe is a lowd language. David wil venture on a beare, rather than loſe a lambe: Iacob will endure heat by day, and cold by night, rather than neglect his flockes: Moſes will fight with oddes, rather than the cattell ſhall periſh with thirſt: onelyonly a Balaam wants this merciemercy. It was a ſigne that he would faine have ſmitten Iſrael with a curſe, that wiſhed a ſword in the ſides of his faultleſſe beaſt. It is ill falling into thoſe hands, which the very beaſts find unmercifull. While they live, it is merciemercy to ſubaine them: when they muſt die, it is merciemercy to diſpatch them: in all things merciemercy becomes the ſervants of God.

With mans voice:] this was the manner of her diſputing. Balaams madneſſe had turned 5him into a beaſt; and why might not one beaſt teach another? In ſome things the Aſſe excelled her maſter. Firſt, ſhe ſaw the judgement, he was blind: common ſenſe better inſtructed her, than reaſon and religion had inlightned him. Beaſts cannot examine the occaſion of their imployments, their maſters ſhould. Secondly, the Aſſe had a tongue of equity; the Prophet a tongue, hand, and heart of iniquity: we would doe ill, ſhe labours to prevent him: hee intends Iſraels deſtruction, ſhe meanes his preſervation. Not ſeldome have wee ſeene a drunken rider on the backe of a ſober beaſt: inſomuch that one ſaid wittily; the horſes ſtand at the Taverne-doore like men, while their maſters are playing the beaſts within. Thirdly, the Aſſe was not capable of ſinne; and did therefore juſtifie her ſelfe: the maſter was ſo mad upon ſinne, that hee would needs ruine himſelfe.

1 The weaker veſſell may hold the better liquor. Surgunt indocti; Obſervat. Aug.the unlearned lay hold on heaven, whereas men of knowledge often wallow in the luſts of fleſh and blood. We are ordained to judge the Angels; but if we degenerate from our prerogative, Angels, men, infidels, harlots, yea even beaſts and ſtones ſhall be our Iudges. Becauſe when we aske in our daily prayers, that the will of God may be done on earth as it is in heaven; we are ſo farre from matching this proportion, that there is not the pooreſt creature in the aire, earth, or deepe,Bern. but in their kinds goe beyond us. But let us know, though we have the Beaſts our ſervants in the labours of this world, they ſhall not be our companions in ſuffering the torments of hell. Howſoever the prophane epicure in the pleaſures of life would rather be a man than beaſt: yet comming to his anſwere, hee would rather be a beaſt than a man. How willingly after death, would Balaam have changed conditions with his beaſt; vainely wiſhing that himſelfe had beene the Aſſe, and that Aſſe the Prophet.

2 As Balaam proceedes in frowardneſſe, ſo doth the Aſſe in reprehenſion. Firſt, he went aſide out of Gods way, and ſhee went aſide out of his way: ſo her error was a reproofe of his. When things goe croſſe with us, let us conſider our croſſeneſſe to the will of our Maker. Secondly, as he went forward with his wicked intendments, ſo ſhe daſhed his foot againſt the wall, to put him in minde of his malicious projects, and if it were poſſible, by the bruiſing of a limbe to ſave the whole body and ſoule. Thirdly, becauſe he was carried headlong with the hope of wages, ſhe lay downe to ſtay his courſe. Had there been the leaſt ſparke of grace in him, this falling downe of his beaſt might have taught him to fall downe on p. 970his knees, and to deprecate that danger which an ordinary capacity would have ſuſpected. In ſinne there may be ſecurity, there can be no ſafety. Wickedneſſe makes guilty men feare where is no cauſe, Balaam had cauſe enough, but no grace to feare. Fourthly, becauſe in his anger he ſmote her for ſtopping his haſt, ſhee opened her mouth to reprove his unjuſtice. Thus at every turne ſhe anſwered him, in every paſſage ſhe was quit with him. We cannot runne ſo faſt, but God can overtake us; nor bee ſo cunning, but hee can teach, even a beaſt to over-reach us.

3 The ſenſuall creatures are ſet to condemne our ſinnes, and to reflect our evils upon us. Peter hath a Cocke to tell him his cowardice, and Balaam an Aſſe to reproove his avarice. There is no creature dumbe, when God bids it ſpeake: if there were no Preachers to declaime, no conſcience to accuſe, the very creatures themſelves would cry: the beds, boards, wals, windows, markets, cloſets ſhould have tongues to condemne us. Wee need not wiſh for Angels from heaven, or the dead from hell, to warne us: for beſides Moſes and the Prophets, beſides Chriſt and the Apoſtles, beſides the Goſpell and a multitude of Preachers; the very ſtones would ſpeake againſt us. Whither can we turne our eyes, and not ſee an object rebuking our iniquities? In their rebellion againſt us, they are dumbe interpreters of our rebellion againſt our Maker. In their mute unhability to declare their grievances, they tax our ſtubbornneſſe, that have tongues to ſpeake, and yet will not confeſſe our ſinnes. When they pine for want of meate, they ſhew us our demerits, that have brought a curſe upon them and our ſelves, and that we ſuffer in their ruines. When they are brutiſh, they doe but their kinds when we commit uncleanneſſe, we are worſe than beaſts. Wee can take ſignals by Ravens and Scriechowles, and preſently talke of graves and corpſes: ſuperſtition hath taught fooles to underſtand the language of birds: would devotion could teach us to underſtand thettRom. 8.22.Rom 8:22 groning of all creatures under the bondage of our corruption.

There is vox Divina, that cries againſt our ſinnes; The Lord gave his voice from heaven, and that a mighty voyce. There is vox Angelica; uuRev. 8.13.Rev 8:13An Angell cryed with a loud voyce, Woe, Woe, Woe to the inhabiters of the earth. There is vox Humana, the dictation of reaſon; every mans conſcience condemneth ſinne: vox intra te, quae est contra te: a loud voice to every ones ſelfe, though not heard of others. And there is vox muta; ſo Abels blood had a tongue to cry againſt murder: the Wals and Beames have a tongue againſt oppreſſion: the fields and vineyards have a tongue againſt drunkenneſſe and exceſſe. Tot ora quot vulnera; Stephen had ſo many mouthes, as he had wounds, calling for juſtice: and there bee tot ling…a, quot creaturae, ſo many tongues as there are creatures. Yea, there is vox inferna, the devils have thundring voices▪ they become (as it were) hoarſe with accuſing us: day and night they ceaſe not to put up bils and declarations againſt us. Yet there is vox penitentiaria; how ought we to lift up our voices and weepe for our ſinnes, lift up our voices and cry for forgiveneſſe, when ſo many thouſand voices cry againſt us? All our comfort is, there is vox ſalvifica, the voice of a Mediator that ſpeakes for us: and it is vox Sanguinus too, a voice of blood; but ſuch a voice as Speakes better things than the blood of Abel. This voice God will heare, when hee ſtoppes his eares to all the reſt. It is a voice that cries for mercy, and may it obtaine mercy for us all.

4 There is no beaſt deſerves ſo much wonder as this of Balaam; and that for three things: Firſt, her common ſenſe was advanced above the reaſon of her rider; ſo that for the time, the beaſt was the man, and the man was the beaſt: not by any tranſmigration or permutation of ſoules, after the fancy of the Pythagoreans: but by Satans hand over the one, and Gods power in the other, the Prophet became brutiſh, and the beaſt Propheticall. Secondly, her eye was inlighten'd to be capable of ſeeing an Angell. Among all the properties of this p. 971beaſt, I doe not read any commendation of his ſight: but rather finde it to bee dull and heavy, ſcarce apprehending a bodily object that is not too apparant. But to ſee a Spirit, and that Spirit which his rider could not diſcerne, was farre above nature. Thirdly, her mouth was opened to ſpeake: now to heare a word come from that tongue, which was onelyonly uſed to bray, was ſtrange and uncouth. Who could but ſtand amazed at ſuch a ſight, at ſuch a voice, at ſuch a diſcourſe, from ſo ſilly a creature? That a beaſt, whoſe nature is noted for incapacity, ſhould out-reaſon a man, her maſter, a profeſſed Prophet, was in the height of miracles?

But what can hinder the will of the Almighty, that doth all things with the ſame facility? Non laborat in maximis Deus, non fastidit in minimis. Ambroſ.There is no impoſſibility, where he is pleaſed to give a diſpenſation. Yea, as all extraordinary things are onelyonly done by him, ſo what ordinary thing can bee done without him? Our eye could no more ſee a beaſt, than a beaſt can ſee an Angell, had hee not thus enabled it. He that made all eyes, can eaſily make them dimme or cleare at his pleaſure.xx2 King. 6.18.2 Kgs 6:18 The Syrians had eyes good enough, yet God ſo held them that they could not ſee the man that led them. The Aſſe had a dull eye, yet ſaw a Spirit: he that ſhut the one, opened the other. If his power can make ſtones to ſpeake, how much more creatures of ſenſe? That evill ſpirit ſpake in a ſerpent; why is it more that a good Spirit ſhould ſpeake in the mouth of a beaſt? The Heathens lye, if they did not receive their Oracles out of ſtones and trees. I could tell you wonders of that argument, if they were pertinent. We doe teach birds to ſpeake thoſe ſentences they underſtand not: if man can doe this, how farre can his Maker goe? He can as eaſily create a voice without a body, as a body without a voice. We may not diſtruſt, we may wonder: let us compare the Act with the Author, and all is eaſie.

5 We read but of one beaſt in the Scripture, upon which God wrought ſuch a miracle. One to witneſſe his power, and but one to ſhew his wiſedome: for wonders ceaſe to bee wonders, when they are common. The Antichriſtian Church hath made them ſuperfluouſly frequent; and for this one, they have many beaſts that ſpeake and doe ſtrange things; if wee will beleeve them. As that of Saint Anthony of Padua's horſe, that kneeled downe to worſhip the holy Hoaſt: yet we had a man in England that taught his horſe neater trickes, & we had not the faith to thinke it a miracle. They tell us how Saint Francis commanded a Wolfe to hurt no more Lambes; and the Wolfe came to him, and put his p…w into Saint Francis his hand, and thereby made him a promiſe: marry he ſaid nothing. Not to ſpeake of their Parrat, that being purſued by the Hawke, and flying over Saint Thomas of Canturburi's tomb, cryed to him for helpe; whereupon the Hawke fell downe dead, and the Bird eſcaped. Nor of Saint Francis his preaching to the Birds, and their attentive patience, yea thanks to him for his good Sermon: or the ſwallowes holding their peace at his rebuke. They tell us of Biſhop Trian, who having killed his cow and calfe to entertaine Saint Patricke, found them both feeding in his medow the next morning; onelyonly wee doe not read of ought they ſaid to him. And of a Woman, that to make her Bees fruitfull, did put a conſecrated Hoaſt into the Hive: where the Bees built a chappell with an altar, doores and windoores, a ſteeple with bels, and ſung their canonicall houres, and kept watch like monkes in their cloiſters: and was not here a goodly covent made in a Bee-hive? It is no wonder that beaſts ſpeake words, when Bees can ſay their prayers, and receive the communion. Yea, they profeſſe more, even to give language to Images, blockes and ſtones. Beaſts have tongues, though no ſpeech; ſenſe, though they want reaſon: Images have neither reaſon, nor tongues, nor ſenſe. So the Image of the bleſſed Virgin is reported to bid Saint Bernard good morrow; and to charge Hiacinth, when he fled from the Tartarians, to take her and her Son along with him: to bid the Sexton p. 972open the Church-doore, and let in Alexius: and thus to encourage Thomas Aquinas, Thou haſt written well of mee, what reward wilt thou have? Were not theſe very proper miracles?

They refuſe Chriſt ſpeaking in his Word, and liſten to his ſpeaking in a Rood. But as when Ageſilaus was told of one that did excellently counterfet the Nightingale, and was intreated to heare him; he replyed, why I have heard the Nightingale her ſelfe. So what neede wee liſten to theſe counterfet voices of Chriſt, when we have heard the Word of God Himſelfe? Hee is too prodigall a ſpend thrift of the ſtocke of his faith, that ſhall give credit to their forgeries. I had rather be of his minde, who when his friend told him of a ſtrange matter, and added withall that he would not have beleeved it, had he not ſeene it; anſwered, And no more will I. This wee finde, that ſince the brightneſſe of the Goſpell, God doth rarely worke miracles, but Satan is often permitted to doe ſignes and wonders. We are not bid to expect miracles from heaven, wee are to ſuſpect the deluſions of hell.

There be yet remaining certaine metaphoricall alluſions, and morall obſervations; wherewith I conclude.

1. This Beaſt never ſpake before, never after; onelyonly this once, and that was but an expoſtulation, and a reply. Some diſſolute ſinners are like this Aſſe: their eyes are never opened, nor their tongues unlooſed, but once: they ſee not the ſword of Gods vengeance, nor fall to their devout prayers, till they come to their death-beds. Serò ſapiunt Phryges: theſe fooles would buy knowledge, when Wiſedome hath ſhut up her ſhoppe. Sera in fundo parſimonia; never to ſpare till we come to the bottome of the purſe, is a frugality next to beggery. Men ſing and take their pleaſure in proſperity, and open not their mouthes to heaven, unleſſe in blaſphemie: in the day of trouble they cry for helpe: but if they will not ſpeake to God in their health, can they hope hee ſhould ſpeake to them in their ſickneſſe?

But God hath ſaid,aaPſal. 50.15.Ps 50:15 Call upon me in the day of trouble, and I will heare thee. True, but this muſt be ſuch a voice as he is acquainted withall. Hath hee heard it daily in petitions and praiſes? then he will know it familiarly in diſtreſſe. Otherwiſe he will count it a ſtrange voice, and none of his families. Strangers heare not the voice of Chriſt, nor will Chriſt heare the voice of ſtrangers. He that never would learne to reade, and yet hopes at laſt puſh to be prompted with a Pſalme of mercy, ſhall be put away with a non legit. God is faine to deale with wicked men, as we doe with skittiſh Iades in a paſture, which we cannot take up till we get them at a gate; even to bring them to the gates of death before they will be tamed. Pray continually, ſaith the Apoſtle; mind that exerciſe that you may bee perfect in it? Other duties have their ſeverall ſeaſons: ^b there is a time to weepe, and a time to reioyce; Eccleſ. 3 2.Eccl 3:2a time to love, and a time to hate; a time to ſpeake, and a time to hold our peace: but Semper orate; Pray continually, Let us pray while we can ſpeake; that God like a kinde Father, may heare our grones and pittie us when we cannot ſpeake.

2. The Aſſe ſpake to better her Maſter, not her ſelfe: and ſo doe many, that have heauen in their lips, and the image of hell in their lives; that are excellent at the Muſes, but have no acquaintance with the Graces. Wee may ſay of their learning, as it was of Galba's wit, Male habitat. They are like ſome unfortunate ſwimmers, that ſave their endangered fellowes, and drowne themſelves. Or Oculiſts, that make others ſee cleerely, while themſelves have ſore eyes. Or Phyſicians that preſcribe a good dyet, and keepe a bad. Or the Iſraelites in captivity, that made brickes to build the Egyptians houſes, and had none of their owne. Or the Indians that enrich the Spaniards out of their golden mines, and yet are themſelves the moſt beggarly people of the earth. They uſe their gifts, as if a man ſhould uſe monies, onelyonly Ad numerandum. Plutarch writes of an old man that found reverence of children in Lacedemon, and contempt in all Greece beſides; p. 973Omnes Graci norunt quid ſit honeſtum, ſed eo ſoli utuntur Lacedemonii. Seneca commends to us ſuch a Teacher, Quem magis admiramur viſum, quàm auditum. He is a monſter, that hath a tongue larger than his hand: many good words, and no good deeds. Thus the ſalt of the earth, after it hath ſeaſoned others, may loſe the owne ſavour. They that are lux mundi, may carry the light behind them, guiding others, not their owne feete. They miniſter occaſion of their owne ſentence; Ex ore tuo ſerva nequam. They make their learning Artificium vaenale, qui alitur vivunt, quàm vivendum eſſe praecipiunt. The good Commander ſaies not to his ſouldiers, Ite, but Eamus; what you ſee me doe, doe likewiſe; as Gideon.

Yet might the Aſſes counſell have done Balaam good, though not her ſelfe. Let not the hearer become a Iudge, and turne his pew into a tribunall. What would ſuch men have ſaid, if they had heard Salomon preach after all his ſcandalous ſins? Say thou with Samuel, Speake Lord, for thy ſervant heareth; and not, Heare Lord, for thy ſervant ſpeaketh; and what ſpeakes he, but judgement on the Preacher? It is enough for me to eate my owne dinner, not to marke how much hee eates that dreſt it. Indeed I would have every Prophets life a martyrdome to his doctrine; for though his goodneſſe gives not the eſſe of ſalvation, yet it may give the melius eſſe: this is to preach with a witneſſe. Where the Spirit ſpeaketh twice, by illumination and ſanctification, he is more heard than where he ſpeaketh but once: and gueſts miſtruſt that cheere, whereof the Hoſt refuſeth to taſt.

3 Let no man plead ſimplicity, when a Beaſt ſees an Angell; nor unhability to ſpeake, when an Aſſe opens her mouth. Who can complaine his owne rudenes and ſlowneſſe of ſpeech, when a beaſt is enabled to convince her maſter? Wee excuſe our owne coldneſſe, when we are occaſioned to reprove impietie, by the want of eloquence: yet an Aſſe could doe it. There is no mouth whereinto God cannot put words; yea ſo doth he glorifie the wiſedome of his owne election,cc1 Cor. 1.27.1 Cor 1:27 in confounding the prudent of this world by the fooliſh. Ex ore lactantium hee will derive praiſe to his Name.ddMat. 11.25.Matt 11:25 He hides thoſe things from the wiſe, which he reveales to babes. He that can exalt the eyes of a beaſt to ſee a ſpirit, can advance the dulleſt apprehenſions, and make them capable of the myſteries of life. Hee choſe his Apoſtles among none of the great Rabbins, yet who ever ſaw further into the ſecrets of heavē?eePſal. 19.7.Ps 19:7 The word of the Lord is able to make wiſe the ſimple. Some have capacitie without honeſty, and they have eies without hands: ſome have honeſty and ſmal capacitie, and they have better hands than eies: ſome have both, but miſerable are they that have neither. Say not, I heare and profit not, becauſe I underſtand not; for thou art promiſed toffIam. 1.5.Jas 1:5 have Wiſedome for the asking. He that will not pray to be wiſe, may ſit ſtill and be a foole.

4 When the Aſſe had done this miraculous ſervice, ſhe remained an Aſſe ſtill: her skinne was no better after it than the reſt of her kind. Many men have done God ſervice, without any bleſſed recompence. Aſhur was his Rod to ſcourge Iſrael: that done, they fell under a ſharper laſh themſelves. Wee uſe rubbiſh to ſcowre our veſſels; when thoſe veſſels are cleane, wee fling away the rubbiſh. Achitophel could adviſe David well; hee was the worſt counſellor to himſelfe that might be. His words were the oracles of God to the State, to his own heart meere paradoxes. So wee have heard ſome very judiciouſly diſcourſe of good husbandry meane while themſelves are the worſt husbands in a countrey. They are like Bridges that helpe men over the ſtreame, at laſt themſelves rotte and ſinke in. When this Beaſt had done ſpeaking Humana voce, ſhee lived an Aſſe, and dyed an Aſſe. So many an unholy Machiavel, that hath beene admired for policie, falls under Iehoiakims curſe, to bee buriedggIer. 12.19.Jer 12:19 with the buriall of an Aſſe: hee lived a Foxe, but dies an Aſſe.

5 This Aſſe ſpake the trueth: no matter who ſpeakes, ſo he ſpeakes good matter. Saepe etiam est olitor verba opportuna locutus. Sometimes a jewell is found in a dunghill; and wiſedome is moſt applauded, where it is leaſt expected. The Fathers p. 974have compared Humane learning to Balaams Aſſe: it may ſometimes ſp…ke to purpoſe; and bring men to Church, as thehhMark. 11.3.Mark 11:3 Aſſe carried Chriſt to the Temple. Not the Lord, but we have need of it. Hath all Gentile knowledge aiiCol. 2.21.Col 2:21 Noli me tangere ſet upon it? Is there nothing but Templum Domini with the Iewes, but verbum Domini with us? Is there no water to be found in the Iaw-bone of a Philiſtian Aſſe? May not thekk2. Sam. 12.30.2 Sam 12:30 Crowne of the King of Ammon be ſet on the head of the King of Ieruſalem? Saint Paul ſayes, Be not ſpoiled with philoſophy: ſome are ſpoiled for want of philoſophy. Nor does he condemne all eloquence, but a ſophiſticate and meretricious eloquence. Would not the eloquence of Tully or Seneca have done good ſervice in the cauſe of Sion? Indeed, that which is againſt Sion, is venenata facundia. Nor doth he diſlike Philoſophers ſimply, but the Philoſophers of this world. Hagar may ſerve Abraham for procreation. The ſlavery of the Gibeonites is an eaſe to the free borne Iſraelites. Not Iewes onelyonly, but Gentiles had a hand in the building of Gods Temple. Even Pagans have their arts from heaven, and therfore may juſtly be improved to the honour of the Giver. If there be a Tyrian that can worke more curiouſly in gold, ſilke, or purple, than an Iſraelite, why ſhould he not be employed about the Sanctuary? Their heatheniſme is their owne, their skill is their Makers. Many a one workes for the Church of God,Aug. which yet hath no part in it. Veritas ubicunque eſt, mea eſt. We may ſalute Athens in our way to Ieruſalem, as Saint Paul did. The veſſell of water, that is humane knowledge, may be turned into wine, that is divine knowledge. Indeed Sic tranſiendum, non hic haerendum: we paſſe by this knowledge, we dwell not on it. What Aristippus ſaid of other ſciences and Philoſophy, is more true of all other Arts and Divinity: they that ſtudy the other, and neglect this, are like Penelope's, wooers, that made louelove to the waiting-women. Whatſoever we learne or know, we ſubmit and referre all to the knowledge of Ieſus Chriſt.

6 But one Aſſe ſpake; this is no priviledge for others; the reſt can do no more than bray. One ſwallow makes no ſummer: nor do ſingular examples conſtitute generall rules. Preſumption encourageth it ſelfe by one of a thouſand: and Deſpaire will not take a thouſand for one. If a thouſand men be aſſured to paſſe over a foord ſafe, and but one to miſcarry; Deſperation ſayes, I am that one. If a thouſand veſſels muſt needs miſcarry in a gulfe, and but one eſcape; Preſumption ſayes, I ſhall be that one. We read but of one ſinner that was converted at his laſt houre of life: millions that had leſſe inquitie▪ yet have found leſſe merciemercy. The diſſolute flatters himſelfe, If one, why not I? Other beaſts have not attempted to ſpeake, becauſe this one did. Yet brutiſh men looke for heaven dying, that never looked toward it living, becauſe one ſinner ſped ſo happily. Chriſt was then upon the Croſſe faſt by him; art thou ſure he will be ſo neare thy death-bed? Lazarus and ſome few others were raiſed from their graves; the whole world elſe muſt ſleepe till Doomeſday. Enoch and Elias were tranſlated, and did not ſee death; which of all the ſonnes of Adam had this priviledge beſides? Paul was rapp'd up to the third heaven before his diſſolution: none were ſo before him, none ſo after him. It is no truſting upon precedents, where we have manifeſt rules. The rule is, Remember thy Creator in the dayes of thy youth; leaſt he forget thee in thy age. Seeke the Lord while he may be found: this were but ſlender counſell, if he might be found at any time. We uſe to mend our ſhippes in the harbour; and not let their leakes alone till we come into the maine. We harneſſe our ſelves before we goe to warre; and not have it to provide in the battell. The wals of a citie that are not repaired in peace, will hardly be mended in a ſiege. Let us ſpeake when we ſhould, or not looke to be heard when we would.

One Aſſe ſpake in her life, one ſinner was ſaved in his death: there was one, why ſhould we deſpaire? there was but one, why ſhould we preſume? In the meane time, we can never make that too ſure, wherof while we live, we can never be ſure enough. Grace to repent, without ſpace, is uncomfortable to our p. 975friends. Space to repent, without grace, is unprofitable to our ſelves. Grace and ſpace, ſhall both comfort them, and ſave us.