Commentary on 2 Peter

A Man hath but two hands, but two feet; so he hath but two kinds of ways for those feet, but two sorts of works 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 pass, and not easy to find: 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 easy, that we run it by nature. We need not be taught it, for if we be not taught the other, we will never forsake it. Besides the easiness, that it is without difficulty; the smoothenesse, without rubs; the advantage, down a hill, without pains; It is numerous, and multiplies it self into great variety. Mal • m Culpae, Sin is the head or beginning of it, and this divides it self into three, The lust of the flesh, lust of the eyes, and pride of life; and those three into three thousand. Now the concluding term where they all meet, is Malum P • na, Punishment. So that if a sinner doth not like one way, he may take another; if he cares not for excess, 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 term where all transgressions have appointed to meet. The devil is called the god of this world, as it were, Lord of the soil, having a commission to take up those wefts and strayes, that willfully straggle from the way of truth, and keep not the precincts wherein God hath bounded them.

First, these Sorcerers, like vagabonds, abjure all honest callings, and turn their backs upon the place where they are set to work, refusing the path of God's Commandments, They forsake the right way. Secondly, next, being set a wandering, all the world is their scope: which way soever they travel, they cannot be out of their way: be it treachery, blasphemy, uncleanness, what it will, all is their own. They balk no wrong way, all their care is to miss the right; They are gone astray. Thirdly, then they have their Captain, whose exemplary steps they must follow; Balaam the grand Rogue, the master Rebell, the king of out-laws; 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 black guard, this tatter'd regiment serve him for, is Wages: and that not bare pay, so much wages for so much work, but above just allowance, it must be the wages of unrighteousness. Thus now they have taken press-money, and put themselves into the Army; let us see how they follow their Captain, and he his Commander; they Balaam, and Balaam the devil.

They have forsaken the right way.] This is their Apostasy. 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 we cannot break, the latter we now cannot keep. 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 God's mercy) saved the Tablet. But now because the letters which he had written in our tables of flesh, were almost grown out; like some ancient characters in the barks of trees; he saw it time to write them in Tables of Stone; whose hardness should not be capable of alteration. It was plain, that the squared stone would be more faithful and retentive, than our unsquared heart. There never was so precious a monument, as the law written with God's own hand. They that so dote on the beggarly relics of their imaginary Saints, how would they have adored this? If we did see but the stone that was Jacob's pillow, or one of those upon which Jesus sat, a piece of Jacob's Well; we would look upon it with more than ordinary respect. With what admiration then should we have beheld that Stone, which was hewn 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 Jewels: what reverence then should we have given to the hand-writing of the Almighty? The stone is lost, the hand-writing remains: yea, even the hand-writing is nailed to the Cross, so that it hath lost the condemning power, though not the commanding power. The Book is mis-carried, the contents are left as a Royal 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 own souls. We read of the wic • ed, that they cast the Law of God behind them: and we read of Moses, that he did cast the Law of God from him, and broke the Tables. Yet God forgave the latter, and condemns the former. Moses in a holy zeal broke but the material books, they in a rebellious malice break the spiritual contents. The Law then is the Right way; Thy Commandments are right: therefore given us as infallible rules to guide all our actions by. Inquire for the old way, which is the good way, and walk in it. The will of God is Norma rectitudinis; whatsoever swarves from that is Haereticum, erraticum, whether in opinion or practice. Wherewithall shall a young man cleanse his way? or an old man his; Prince or subject, theirs; noble or vulgar, rich or poor, theirs? Even by ruling themselves after thy Word. But alas, who is able to keep this way without some deviations? It is for these sacred Cherubims, to have rectos pedes, straight feet. We have Viam rectam, a right way; but pedes non rectos, In many things we sin all. Thou hast commanded us to keep thy precepts diligently: this is God's Imperative. O that my ways were directed to keep thy statutes: this should be our Optative. But how if we endeavor to go right, and cannot, is there no help? Yes, there is a Way within the way, (like the Ecclipticke line within the Zodiac) an Evangelical way of mercy, to correct the rigor of the legal. I am the Way, saith Christ: this is the right way indeed. We cannot walk in the Law, unless the Gospel help us: and the Gospel will do us no good, unless we strive to walk in the Law. Christ is both our Savior and our King: first, we must believe in that Promise which he hath given to save us: and next, give obedience to that Law whereby he will govern us. This is that entire Rule; and as many as walk according to this Rule, peace be on them and mercy. Lord, to whom shall we go? Thou hast the Word of Eternal Life. Not only the word of authority to command, nor the word of wisdom to direct, nor the word of power to convert, nor the Word of Grace to comfort, but also the Word of Eternal Life to make us perfectly blessed.

They have forsaken the right way] Therefore they once had it; no man can be 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 Prodigal forsook his fathers house for a strange country, his fathers household for strange company, his fathers favor for a bag of money, his fathers bread for the husks of beans: these if he had not enjoyed, he could not have forsaken. Here is an image of Apostasy, whether of Faith, or of manners; which after a knowledge and approbation of the right way, is a deliberate election of the wrong. Incipere plurimorum, perficere perpaucorum. There be some that go forward in the ways of obedience; that in spite of all crosses and bruises, like good ships maintain their course: that are not disheartened through the ill success of one adventure; Sed redit ad tumidas naufraga puppis aquas. In Gideon's army, all the faint-hearted were commanded to stay at home: no cowards get into the kingdom of heaven. Some are in many minds 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 ebb, nor flow, like Mare mortuum; but are betwixt the religious and the irreligious, just standing water. But these go 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 Crown of all Graces. Aaron's garment had Pomegranates in the skirt: the Pomegranate hath the form of a Crown, above all fruits; and this hung at the end of his vesture; to show that The end crowns all. The righteous man's leaf shall not wither: it is the note of the Gloss, Lapsus foliorum, mortificatio arborum. Happy repentance is sorry for ill beginnings: but to dislike good beginnings, is an unhappy repentance. To divert ourselves from virtue, as the Jew put away his wife, without cause, is base ingratitude. Virtue seems to give a man this charge, when she first offers her self; Either never choose 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 Paul's sense, Folly: but to begin with Grace, and end with wickedness, is malicious impiety. Yet how many have begun and proceeded well, that have shamed the stage with their last act? Solomon's younger years were studious and full of wisdom his age was licentious and full of misgovernment. The philosopher could say, If every man must have a fit of madness, it is less unhappy to fall in youth: but certainly it is best not to be mad at all. Youth is petulant; wherein as to fall is easy, so these falls are relieved with pity. But inordinate errors are both most unseasonable, and most intolerable in old age. Pueritia senum, ludibria juvenum. Solomon was the Beloved of God, the oracle, the miracle of wisdom, in youth: who would not have expected, that the blossoms of so hopeful a spring should have yielded goodly and pleasant fruit in the Autumn? Yet see, in his old age he forsook the right way. There is no time that can have security from sin, while it carries the sin of security about it. If any age were safe from this danger, it is the last. If any man's last days were safe, old David had not fallen. Youth is impetuous, middle age stubborn, old age covetous, all dangerous. It is no presuming upon time, or means, 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 weak in ourselves: when at our weakest, to be strong in him, in whom we can do all things. O blessed conscience in which is found this testimony, we have not forsaken the way of the Lord. All virtues run in the Race, one only receiveth the garland, the Image of most happy eternity, haypy continuance. He that continues unto the end, shall be saved.

They have forsaken.] This is more than a mere aberration, of weakness; 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 look back upon it. Not aberratio, but rather Abjuratio pietatis. When the wicked even fall out with God: as Pope Julius, 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; hardness of heart, contempt of God, neglect of salvation. Behold, this evil is of the Lord, what should I wait for the Lord any longer? O the desperate resolution of impatient minds! They will stint God, both for his time, and measure: if he fail their desires in either, they turn their backs upon him, or fly 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 willful 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 only 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 Commandment, 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 debtor; I do forgive thee, but withal 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 Commandment stands plainly forbidding Images; therefore, that Images may stand, they forbid the Commandment. Thirdly, by declaring that men are not bound to keep oath with heretics, they take the Name of God in vain, and teach flat perjury. Fourthly, the Lord's Sabbath hath not so much respect among them, as a Saints holiday. Fifthly, they dispense with allegiance to Princes; yea give remission of sins upon condition to become traitors; and so make the grace of God the reward of disloyalty. They absolve children from all obedience to their own parents, by admitting them into their Monasteries. Quid tibi cum Patre? The Pope is thy father; the Church thy mother, Friars thy brethren and Nuns thy sisters. Sixthly, they make him no murderer, thas kills a person whom they have excommunicated; and tolerate murder by ordaining refuges for willful blood. Seventhly, they have established Stews by public order, and permitted fornication. So they may have silver, they care not to rake it out of the devils sink. Hence it comes to pass as the Prophet said: It came by the heir of a harlot, and to the heir of a harlot it shall return: what they get by one whore, they wast upon another. Eighthly, Sacrilege 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 robbery, and the greatest cozenage. Ninthly, Their spurious and Juggling equivocations hath made the whole world hiss 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 senseless exposition of Christ's words; The Son of man knoweth not the day or hour of the last Judgment; that is, say they, to reveal it to others. Tenthly, the Tenth they have restrained to the consent of will, and make lust or the first motion no sin. One commandment they have taken out; and to make up the number, cut the last into twain: 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 disannul again 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 Council of Lateran, to see the Pope lay the Scriptures at his feet. We find the true Church with a Crown of twelve stars on her head, while that counterfeit Head of the Church throws the Crown and Twelve stars, the doctrine of the Twelve Apostles at his profane feet.

To the Gospel they have been no less injurious; laying another foundation than Christ; and ascribing his Prerogative to a man of sin. 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 uncertain dependence upon their Church. For the Fathers and most illuminate writers; if there be anything makes against the policy of Rome; away with it; their expurgations shall cast it out at the window. Themselves write of Cardinal 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 author have brought to light never so little of their darkness; as if he had made a bed in a wrong chamber, out it shall go 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 streets, and think to carry it away with a noise. Take a reverend Divines comparison; Suppose a man hath a fair pool of water in his grounds, which in time becomes corrupted; weeds grow, mud increaseth, and frogs creep into it. To help this, the owner cuts a new channel; and so draines out the water to this other place, that he leaves the filth and corruption behind. Shall the remaining frogs complain that the water is theirs, because the pit wherein it formerly stood, is theirs? Shall they croake and foam as if they had wrong done them? Or condemn all those fishes for heretics, that refuse their sink for the other pure streams? We have forsaken Rome: what have we left the crystal waters, the pure doctrine that was first in that pool? no, we have only left the weeds, the mud, and the frogs. God hath given us the water clear, 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 pool. If they forsake the right way, we must forsake them, or Christ will forsake us; which his mercy, and our holy faith forbid.

And are gone astray.] Facillimum errare; Truth is one, errors are infinite. God chargeth us to refuse all ways, but one: Satan bids us refuse that one, and take which way we please All the paths of the wicked be crooked and irregular ways: Impii in circuitu ambulant. They walk not forward to the prize that is set before them, and therefore lose both pains and reward. Herein they truly follow their father, who testifies of himself, 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 go wheeling to hell. We are all apt enough to stray, if preventing grace did not rectify us. Philosophers hold, if the inferior spheres were not ruled, and in a manner corrected by the highest, the swiftness of their motion would quickly fire the world. Certainly, if the affections of men were not moderated by the all-guiding Spirit, this little world would soon destroy it self. He that once forsakes the right way, and does not 〈 in non-Latin alphabet 〉 , walk uprightly; quickly goes astray, and the first step he takes is toward hell. And he that hath begun that dangerous race, knows not where to stop: like an unbridled horse upon his speed; or a ship with a full wind; even when you strike sails, yet it will go some deal further by the force it had formerly won. He that lays the reins on the neck of his carnal appetite, cannot promise where he will rest. To say, This sin 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 Charity, into what a number of mischievous courses doth he run? Here he takes up with injury, there he lays out with usury; this man he scandalizeth with malice, with fraud he robs another, a third he kills with oppression: every unrighteous action that the devil puts in his way, he is ready to embrace, be it as foul as deformity it self. 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. Honesty contents it self with one lawful bed, lust is infinite. God's charge was ever against Bigamy: Solomon first takes two wives, then three, then hundreds: and having once gone beyond the stakes of the law, he is ready to lose himself amongst a thousand bedfellows. King Solomon loved many strange women. Here 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. Let every man have his own wife; Vxorem, non Concubinam: Suam, non alienam: uxorem, non uxores: a wife, not a Concubine: his own, not another man's: 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 evil, and evil will come of it. Secondly, Many women: two is more than God allows; Bigamy is unlawful: but Polygamie, many women, is only fit for a Mahometane. No marvel if many women did ruin Solomon: Adam had but one, and that a good one, and yet she lost the game. If one woman was enough to undo all men, there is no wonder that many women should undo one man. Thirdly, Strange women: Strange, because not sealed with the holy signet of matrimony; for otherwise they are too familiar. Fourthly, Idolatreus women: others only tempt to lust, these to mis-devotion: if they can join our heart to theirs, they will disjoyne it from God.

Hell is down stairs; and if a man have descended a step or two, it is a miracle if he stop before he comes to the bottom. He that hath strayed into these thickets, will be so mazed with intricate circumvolutions, that he shall hardly unwind himself. This bad desire must be gratified with a lewd act, that act seconded with a lie, that lie credited with an oath. To do evil is a sin; to hide it with a lie; doubles the sin; to bind that lie with an oath, trebbles it. So error begets error: as a man of sunk estate, borrows of one to pay another: till finding his credit past soldering up, he runs in everywhere as far as he can, and then breaks. So the sinner, whose conscience lies perdieu refuseth no action that may at once satisfy his desire, and conserve his reputation. At last he hath gone so far wrong, that he thinks himself in the right, and vice is counted virtue. In bodily diseases, where the beginnings are doubtful, and cannot denominate the sickness; yet the proceedings are evident, & quo acrius sentitur morbus, eo certius dignoscitur. In spiritual diseases it is otherwise: for the first entrances are manifest; they trouble the conscience, and the sinner condemns himself: but the more he multiplies transgression, the less is he sensible of any compunction. No man is so mad as to call a fever health, or the gout swift footemanship, or the green sickness beauty, or the Consumption a good state of body. Yet these far- strayed sinners mis-call the right way; while they call lust love, rage fortitude, envy emulation, pride magnanimity, sloth wariness, Covetousnes frugality, and rank dishonesty but mere Policy. Who shall rectify that luxate member, which denies it self to be out of joint? 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. Woe to them that call evil good, and good evil, &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, that they journeyed, and pitched, secundum os Iehovae, at the commandment of the Lord. O blessed obedience, that in all business follows this direction! But alas, Erravimus cum Patribus nostris, we all like sheep have gone astray. Like sheep? yea, like goats and dromedaries. The breasts of Eve gave no other milk to her children, Adam left no other Inheritance to his posterity, than disobedience. Even in the Garden of Eden, this bitter root grew too near the goodliest trees of life and knowledge: whereof our parents tasting, not only infected their own blood, but diffused their corruption into their whole succeeding linage. God forbad but one Tree, granting all the rest: Satan slighting all the rest, persuaded to this one. Yet how did Eve believe a Murderer before her maker, the father of lies above the God of truth? Aaron's rod was laid up in the Ark, as a token of Israel's rebellion. The whole world is an Ark or Court of Rolls, to record the monuments of our disobedience. Moses sets down a catalogue of their rebellions; but alas, ours be beyond all numeration. If the Lord forsook them for forsaking his truth, can we look to scape?

Christ sent two Disciples to bring him the Ass and her colt. Some by the Ass understand the Jews, by the Colt the Gentiles. First, he chose the Ass, he offered himself to the Jews: but they proving resty, he takes up the Colt, the Gentiles. And now having been almost 1600. years 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 grown wilder and more untamed than we were before. We kick, and winch, and fling, and will by no means endure the reins of his blessed government. Thus now God is wearied with us both: his old obstinate Ass, the Jews, tired him with continual beating: his unbridled colt, the Gentiles, vex him with their rambling. The former was a slow beast, and could not be gotten forward: this other runs fast enough but will not keep the way. But if the Colt will not be ruled, the Lord will take his Ass again, as the fitter of the two to do him service. O let us confess our errors, and return to the right way. Return, for you have erred; with weeping, for you have sinned, Lord, thou tellest my wanderings: he tells them one by one, knows their just weight and number; for God is so wise that he can cast a man up to a hair. Your hairs are numbered, do not think that your sins shall pass unnumbred. O let the Lord also number our penitent sorrows: for as he doth book our sins, so he doth bottle up our tears. Our iniquities are not written in so deep characters, but our repentant tears shall be able to blot them out.

Let us therefore come home with sorrow, that have wandered with shame; seeking our Fathers house, by doing one Fathers will. Why should we run on this senseless and endless race of iniquity, till the days of our gracious visitation be out of date, when it will be hard to determine what the end will be? Let us follow the counsel of S. Chrysostom, alluding to the policy of the Sages, who returned into their own country another way. Have we erred by the way of adultery? Let us go back by the way of chastity. Have we erred by the way of covetousness? Let us go back by the way of mercy. If we return the same way we went, we are still under the kingdom of Herod. No less in the sickness of the soul than of the body, there be critical days; whereby God observes in what likelihood we are to recover health. Smite thy breast and say, where am I? Whither go I? We are all stray -sheep; now the great Shepherd of our souls bring us home to himself, and the fold of eternal peace. Amen.

Following the way of Balaam.] Custom is the principal magistrate of man's life, the guide of his actions: and as we have inured ourselves at the first setting out in this world, so commonly we go on, unless we be turned by miracle, and changed by that which is only able to do 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 customs, and our customs generally follow after our Precedents. So they that propound a Balaam for their master, are sure of vice for their mistress, and destruction for their wages. The Apostle here speaks of Sorcerers, and whom should sorcerers imitate but that • rand Magician, Balaam, the Prince of false Prophets, the eldest some of Satan? The general points are two; Quid, and In quo. First, what they do, they follow Balaam. Secondly, wherein they follow him, In his way, with all the passages; and in his end, whic • is the wages of unrighteousness. In the former I have three circ • mstances; A Description, an Observation, and a Caution.

1 A description of Balaam, who had taught evil, and done evil and in doing evil, he taught it. He was two ways a Master of wickedness; Preceptory, and Ex •• p •• ry: Q • ae docuit linguâ, facilitavit vitâ. He had his damnable doctrine, whereof 〈◊〉 , Rev. 2.14. A doctrine which will never die, so long as there is a Pope li ••• g. •• t us observe the Paralell; the fitness invites me to the comparison. First, • a •• m was great with Kings, the Pope will be great over Kings. Secondly, Bal •• m would do anything for money, and what practice doth the Pope refuse to 〈◊〉 • is exchequer? Incest shall be dispensed, murder refuged, uncleann • sse tolera • ed; • ll for gain. You may buy heaven, buy out hell, for money. For this▪ Indulgences be his wares, and Purgatory his market-town. He will with Balaam, curse the very Israel of God, for money. Thirdly, Balaam was a hidden hypocrite, a close villain, with a corrupt heart under a clear skin. The Pope is such a glorious Saint in show; no matter what stuff 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 Jacob's. Nothing doth he amiss, though the devil himself would scarce wish him to do worse. Fourthly, Balaam had some true oracles, and by the color of them, he vented his own sorceries. If the Pope should not confess some truths, the world would never admit his many falsehoods. He must have two or three pieces of right gold that would get off his bag of counterfeits. Lastly, Balaam persuades the Moabites to tempt Israel; first, to fornication, and by that to miss-devotion. It is the Papal indulgence to a fleshly life, that wins so many to his superstition. They will worship the Popes God, upon condition he will let them also worship their own: what is a whore, but a pleasing Idol? What is an Idol, but a spiritual whore? If the Pope will allow them the one, they will not stick with him for the other. Idolatry was Balaam's sport; and who can but think that Antichrist laughs in his sleeve, to see superstitious fools down on their knees to beautified puppets? Cornelius Agrippa, a great learned Papist hath left it written, that certain of the Schoolmen, naming Aquinas and Aureolus, defended, that the very stars in the firmament might be worshipped, but only for doubt of giving occasion to Idolatry. Not that it were Idolatry, but that it might give occasion of Idolatry. Just, as when a thief cuts a passengers throat, he gives occasion of murder. But as Balaam was crafty to do mischief 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 anointed Sovereigns, blowing up of Parliaments, ruin of countries by war and invasions; all fetch their original from his sacred and unerring breast: yet the Romish Balaam is innocent, he hath no hand in it. Let the actors on the stage answer it, the Poet is close behind the curtain.

But now shall not this Balaam answer for all those conspirators whom he hath suborned? Suppose he did not give everyone of them his particular errand; doth not his general warrant bid them go? while they teach men to earn the Kingdom of heaven, by shedding the blood of an heretical Prince; and promise the forgiveness of many sins for the committing of one; what is this but to hire instruments to their damnable designs? Machiavels doctrine is quite fooled and shamed by the Jesuits: he taught that no man was fit for a desperate conspiracy, but one whose hands had been formerly dipt in blood. Alas, he knew not of a Friar Clement, or a Rovillac: he knew not, that superstition hath so well advanced mischief, that the first blood which a murderer sheds shall be no worse than a Kings: and that by votive resolution, he shall be as merciless as butchers by occupation.

The Moabites were persuaded that Balaam could not err: and do the Romists think any less of their Papal God? He whom thou curs • st, is cursed, and he whom thou bless • st, is blessed They think if the Pope put a Traitor into the Rubric, 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 souls, no wonder if they become • as de d engines, moved only by the Spirit he puts into them. Thus via Domini is no more stood upon; but via Thomae, as the Dominicans speak: and via Scot • , as the Franciscans: and via Loyolae, as the Jesuits; and indeed via Diaboli, for he comes in for his share: while treasons, perjuries, uncleannesses be the doctrines, what man of sense will look for any other but the devil in the Pulpit? At the best, we find not an Apostle to be the master of their sentences, but Peter Lom • ard grows to be the Text, and the hierarchy of Rome the expositors: and what will become of the poor Lambs; when such wolves be the Pastors?

For observation, They follow Balaam. There was never any man so desperately wicked but he had some fellows and followers. Beelzebub fell not alone from heaven; thousands of Angels fell with him in that confederacy. We read of three conspirators, Corah, Dathan, and Abiram, that prevailed with 250 rulers men of renown, and f • mous in the congregation. Those seditious leaders could not • rre without followers. Shall an Absalom rebel without seconds? no, Two hundred men went out with him in their simplicity and knew nothing: even the innocent are won to wait upon a Conspirator: It is no hard matter to beguile harmless intentions: yea, the true-hearted lie most open to credulity; & while they mean nothing but faithfulness, are brought into rebellion. The name of David's son carries them against Absalom's father: and while they purpose only attendance to the Prince, they become loyal Rebels to their King. But were there none that embraced this Innovation for their own turns? Yes, it grew a strong rebellion. Can Jeroboam be an Idolater alone? no, he no sooner sets up his Calves, but Israel is down 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 venom of sin is not spent in the act. The deed may be past and gone, but the pernicious example remains, and spreads to a woeful contagion. Like Goodwin sands, which not only swallowed up his Patrimony, but still continues a dangerous place, where too many have miscarried. He is a very mean person, that draws not some clients after him: even Theudas and Judas had their four hundreds to accompany them.

It hath ever been the dangerous policy of Satan to assault the best: he knows, the multitude, as we say of Bees, will follow their master. The unstable vulgar are soon carried with the religion of authority. What Hushai said in policy, they speak in simplicity; whom Israel choose 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 Captains will bring sticks to it, and all Israel are ready to warm themselves at it. The wethercocke will look which w • y soever the wind blows. Jeroboam shall be sure of Brutish subjects, while he sets up Calvish deities. Simon had so bewitched the people, that they all took him for the great power of God. A Sorcerer shall not be without clients.

It is an unhappy degree of wickedness, to be the Ring-leader of sin: every accessory is faulty enough, but the first author is abominable. Therefore is Jeroboam so often branded in those sacred leaves; therefore do all ages ring of his fact, with the accent of dishonor and indignation Jeroboam the son of Nebat that made Israel to sin. It was a shame for Israel, that they could be made to sin by a Jeroboam: but oh cursed name of Jeroboam that drew Israel to sin. Jeroboam was a wicked king, and miserably accursed; they of his house that die in the city, the dogs shall eat; they that die in the field, the fowls of the air shall eat. Yet Nadah his son, and Baasha his successor, Zimri and Omri, and Ahab, and Ahaziah, and Jehoram; they all walked in the way of Jeroboam, which made Israel to sin. So easy is it for a man's sin to live, when himself 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 evil deserve punishment, the abettors more; but there is no hell deep enough for the leaders of public wickedness. He that invents a new way of serving the devil, hath purchased for himself a large patrimony of unquenchable fire. Shall not the Pontificians answer for all that blood, which miscarried by their superstition? Suppose themselves think best to die with Christ, and nothing but Christ in their mouths; shall they not answer 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 been the occasion of my sin; and the other, Thou art the occasion of my more grievous torment. What infinite tortures doth Mahomet endure? When every Turk that perisheth by his Juggling, doth daily add to his unspeakable horrors. The devil himself by tempting and deceiving souls, doth advance his own damnation. Nor was it any charity, but mere f • are of greater burden, that made the rich man in hell so respective of his Brethren. Many a man sins only for himself, he shall be plagued for the sins of others.

3 The Caution: Let eminent persons take heed of eminent sins: they do with Samson, pull down those pillars of goodness, that shall not only quash themselves, but be the ruin of thousands. Their facts become examples, those examples laws: and it is natural to men, to follow the law of fact, before the law of faith; a visible pattern, rather than a mere audible doctrine. We were wont to say, evil manners occasion good laws: but here it is true, Corruptio morum is become generatio legum; the leaders example is a law to the followers. Divers customs are no less than ridiculous and pestilent, that have had their birth from a great man's president. From this root hath grown all our strange disguises, transformations of apparel, painted faces, apish brutish gestures. Usury had still lain like neglected ware in the devils shop, if some great Rabbin had not brought it forth. The excuse of such pernicious customs to the followers of them, is as Pilate said to Christ, Thine own nation hath delivered thee unto me: and sin will conclude against those authors, Therefore he that delivered me unto thee, hath the greater sin.

Let this first warn us of the Ministry, that we teach you that way, whereof you shall never repent the travel: which is only Christ, the way, and the Truth, and the life. Let him that heareth, say, Come. He that inwardly heareth the voice of sanctification, let him outwardly call men by the voice of exhortation. It was a Law among the Jews; If a man die 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: begetting children to Jesus. No other way dare we teach, lest we perish. For quid proderit non pu ••• suo peccato, qui puniendus est alieno? What comfort is it to scape without own sins, if we must be punished for the sins of others?

For you; go not into the ways of sin, 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 die with him: yet while he goes on in Pride, we follow him in a hurry, Erremus cum illo, let us sin with him. If he travels with vanity, we are for him: if he sails to Rome, we venture ourselves in the same bottom with him; only when he comes to hell, we would then leave him. B • t if men will be followers in sin, they must not look to be separated in punishment. They that pursue the way which Balaam went, shall arrive at the place where Balaam i • . The Lord turn our steps from such a following, that we 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 lies in Moab, Time is the Stage, all that read or hear the story, be (as it were the Spectators. Balac plays the King, Balaam the Conjurer, Princes the Ambassadors, gold and honor are the properties; yea, you have an Ass playing her part too; these be the Actors: the Israelites are the M • tes; let me stand for the Chorus. The conclusion will be the ruin of the ungodly, the reward o • •• e righteous. Let no man think me profane, in borrowing such a comparison: the Fathers have called the whole world but a Theater. Our Savior borrowed a comparison from pipers and dancers; as I from players: players shall get no more by my comparison, than pipers and dancers did by his. Christ c • argeth the slothful 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 useful to our observation.

1 The occasion. Moab and Midian saw their neighbors fall under the victorious sword of Israel; and expected with fear, when their own turns should come to bleed. Could they have secured themselves, those bordering calamities had not moved them. Natural men are not sensible of others woes, while safety fenceth in their own estates. They that drink wine in bowles, mind not the affliction of Joseph. The burning of a neighbors house would not startle them, but for the danger of their own. But peril is come to the doors of Moab, and they begin to be frighted: to overcome or repel this, Moab is not able alone, therefore requires the confederacy of Midian. Yea, both Moab and Midian find themselves too weak, without the assistance of Balaam. They put more confidence in his tongue than their own swords, and will not fight, but conjure. What needs the levying of forces, mustering of soldiers, emptying their treasures, endangering their persons, when all this trouble may be saved with one Curse? They had only wit enough to fear, 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 entreat, yea, buy the conditions of peace? They might easily think; either the God of Israel is stronger than we, or he is weaker. If weaker, why are we afraid of him? If stronger, why do we not serve him? If he be greater, then down with Baal-peor: if not, then Baal-peor is sufficient without Balaam. But he that can make Israel victorious over others, is able to keep us safe from Israel: let us make him our friend, whom we cannot escape as an enemy. 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 own house; when suddenly he finds it a-fire, knows not which way to turn him, but runs forth at the wrong door.

2 The Invitation; Come, curse me this peaple. A devilish errand for the elders of Midian to carry. Sehon with his Amorites, Og the giant with his Bashanites, were destroyed; there is no hope of resistance left in man: therefore they will try what the Magician can do. How desperate is that wickedness, when Satan must be implored to undertake, what God refuseth! They are likely to have good counsel, that fee the devil. What can Balaam do without him? What can he do for Balaam? Curse: alas, as if all the world were under the power of an Enchanters tongue: as if that little engine fired at the furnace of hell, had a kind of omnipotency in it. God indeed suffers many strange things to be performed by Magicke: for whatsoever the devil can do, the Magician may do: and he will not stick to do reason for such tributary souls. But doubtless, Satan doth more through our credulity, than by his own efficacy: that beggarly spirit is more beholding to our imagination, than to his own riches. He whom thou cursest, is cursed. If Balaam were a famous Prophet, yet Balac was a very credulous king: he believes that the Sorcerer could do anything beneath the Moon. Commodities far fetched, and dear bought, are diet for Ladies: and so this design proved; for the Ladies of Midian must menage the plot of Balaam.

Superstitious dotards think nature it self under the spell of their charms: but they are deceived. For if either the curses of men, or the malice of devils could take effect, how soon would all be hell! Could either Power or Policy prevail, the Church of Christ should not stand. But there is a strength so far above Balaam; that neither the Prophet nor the Potentate shall avoid that curse on themselves, which they wished to others. From their evil let us learn this good, to bear as fair a respect to the true Prophets of God, as they had confidence in the false. Why should they expect more comfort from God's enemies, than we from his deputed servants? Why do we not more seek their blessings, and stand in fear of their curses? Seeing they have 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? Balaam's tongue cannot hurt us, Moses 's lips can bless 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 less credit to God's Instruments, than they do to Satan's? How miserable is the darkness of some souls in this glorious day-light? To the chamber of a fortune-teller, a Juggling mountebanke, or some suspected Conjurer, flock many clients; not only of the vulgar, but even of those that come in Coaches and the gayest caparisons. The door 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 bless themselves, than to curse Israel? that had been the easier task of the two, and more likely to prevail. Defensive war is surer than invasive: we may better fortify ourselves at home, than offend our enemies abroad. Israel did not trouble them, why would they trouble Israel? who would wake a sleeping Lion, that had no • first fetterd his claws? 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 self, unless it go ill with others: as Moab did not care for safety, unless they might have victory. Yet it is worth a good man's thanks, to have his own blood spared: though the same favor be allowed to others. Is my own prosperity nothing, because my neighbors also prosper about me? Let such a conceit be harboured in the breasts of Pagans, or those Antichristian Christians, that content not themselves to extend their bloody dominion to the Indies, unless they may also ruin their adjacent countries: whose envy is not satisfied with escaping us, if we escape them. They eat their own hearts in anger, that they cannot eat 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 throats. 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 joys of heaven. They desire the blessedness of others, that are of the communion of Saints.

3 The Prohibition. Balaam hath a mind to go, God hath no mind to suffer him. The Elders of Moab have not sooner delivered their message, than the fingers of that leaden Prophet itch for the golden wages; yet he appears not rash and peremptory, but pretends serious advice and deliberation. That night he will give them hospitable entertainment, the next morning shall give them their answer. Lodging and good cheer they shall have, but their host means to make them pay for it in the reckoning. Yea they deserved to be welcome, for they brought the reward of divination. An answer he promiseth them, but such an one as God shall give him. Now the Lord prevents his enquiry, by enquiring first of Balaam, What men are these with thee? Did not God know them? Yes, they that could not move but in him, could be no strangers to him. He knew them well enough, but he would have Balaam know them better. Before his question, Vbi es? God had found Adam, but he would have Adam find himself. When we lay open our wants, and confess our sins, we tell him no news; alas, he knows all better than our own hearts. Yet he chooseth to deal with us from our own mouths; Ex ore tuo. When we harbor foul lusts, he seems to ask us, what thoughts are these? Is it fit for you to give lodging or house-room to such messengers as Moab, of hell? Be these guests fit for the men of God to entertain?

Balaam hath admitted them, and now waits what God will do for him, what he will suffer him to do for them. He receives a plain oracle of inhibition; Thou shalt not curse the people, for they are blessed. Balak had a confident opinion of Balaam's power. Either he thought him a notable Conjurer, that could do much with the devil; or a true Prophet, that had interest in God. Balaam shall not be suffered to gratify him either ways. Let him be a Sorcerer, he shall not give Moab the least encouragement in the conceit of this help. Let him be a Prophet, God will not have his name scandalized, no not in the opinion of those Pagans. Why should his name be usurped to curse, where his will hath intended to bless? Thou shalt not go,

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 air, or beat them back on the cursers own head? The causeless curse shall not come; or at least, it shall not come where the curser meant it. He gives just cause to make himself accursed, that without just cause curseth another. How often hath the Balaam of Rome cursed the Church of England? How often hath he roared out the direst execrations against us? How often have those Saul's, with letters of commission from the high Priest of that Synagogue, like Pirates with letters of Mart from the great Turk, breathed out threatenings and slaughter; using the ordinances of their church like the Ordnance of a man of war, spitting fire and thunder against the Bark of Christ? What have they done, but sunk themselves in the skirmish? Let them look back upon their invincible Navy, their inevitable Powder-plot; and confess with blushing cheeks, to the glory of God, that they would have more than cursed Israel, but they could not. How many Bulls of theirs have bellowed out execrations against us, endeavoring to gore us, and let out our very bowels; yet God hath sent those cursed beasts short horns: blessed be his Name, they did us no harm. How many blustering tempests have those enraged Sorcerers raised against our Prince and Country; yet all this wind hath shaken no corn. Were we the worse? Nay, I rather think we had not sped so well, had not these Balaamitish curses been spent upon us. For them; I read of certain Africans, who being troubled with the North-wind, driving heaps of sand upon their fields; mustered an army of soldiers to fight against it: but with so ill success, that themselves were buried und • r those sandy monuments. They that arm themselves against the Church, shall fall by their own weapons. Malice shall do the nature of malice; drink up the marrow and moisture of them that foster it, and bring their curses upon their own souls; as Nadab and Abihu were consumed by as strange a fire as they had in their Censors. As we may say of that blind man, whom Christ cured, and the Jews excommunicated; that he was never fully in, till he was cast out. So if Antichrist had not cursed us, we had not been so thoroughly blessed. Though they curse, O Lord, yet bl • sse thou; and so thou hast done with a merciful advantage.

The Israelites sat still in their tents; they little knew what mischief was brewing against them. The goodly plains of Moab gave such refreshing to their minds and bodies, that they s • curely embraced this dear purchased rest. They neither felt nor saw any opposition; yet even then the most dangerous plot was hammering against them. Our adversaries never mean us more hurt, than when they cry Truce. Villanous policy then multiplies her pledges, when she purposeth to cut our throats. What trust should be given to them, even when they swear, whose religion allows them to break all oaths for advantage? Only that God, who (without making Israel of his counsel) crossed the design of the Moabites: still sees, and (we hope) will prevent all the stratagems of our enemies: or else, like another Parisian vigils, we should feel their swords, before we heard their alarms. But the providence of our Maker restrains many evils, which we never dreamed to be near us. He that keeps Israel, s • umbers not: he is both a sure and secret friend. Why are not our Sanctuaries turned into shambles, and our beds made to swim with our bloods, long before this; but that the God of Israel had crossed the conspiracy of Balaam? It is no thank to wicked men, that their wickedness doth not prosper. The world would soon 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 he pretends that God must inform him, before he can tell what to say. He waits on the Lord, they wait on him. Yet he falters in the repetition of God's answer; He refuseth to let me go. Had he spoke the down-right truth, it may be they had solicited him no further. But he higgles, and dodges, and conceals half of it, which was little less faulty than the denying of all. From this niggardly relation of God's message Saint Paul most accurately clears himself. To the condemnation of those lisping and curtaild doctrines of Rome; that show no more truth than that which concerns their own profit. Like a subtle Artist, that teacheth his scholars only the rind, concealing the sap; that so at once he may keep them the longer, and himself the better.

Here was Balaam's hypocrisy: to hold in with God, he refuseth to go with Moab: to hold in with Moab, he lays the blame upon God. So did he deny, as one that wished to be sent for again: like the wanton damsel in the Poet, that resists as if she would be overcome: and her very No, is an Invitation. How often do we look on the temptation with one eye, with the other on the penalty? fain we would, but we dare not. So the unhappy child would be fingering the knife, but looks on his father, and fears the lash. And instead of being angry with ourselves and our loose desires, we grumble at the good Law of our Maker: as if he had done us an unkindness, in that he will not suffer us to perish. Yea, rather than abridge our own pleasures, we will hazard the displeasure of God: we will do what he forbids, and yet hope to scape what he threatens. But let us know that while we bluster against his precepts, we do but raise a tempest against our own souls. 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 Balaam's refusal; and now the impotent king frets and rageth with a furious passion; that so potent a Monarch, the lord of so fair territories, of such Viceroies and underling Princes, should be denied. Gracelesse Sovereignty scorns a repulse, in the most unreasonable demand. Chafe he may, and vex himself; but still the Sorcerer is tied at home, Israel lies safe in the plain, 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 honored? Still there is no hope but in the Conjurer; again he sends to Balaam. It may be the former were not worthy to wait on so famous a witch, therefore he sends more noble Ambassadors. No messenger is honorable enough to wait at the door of a mountebanke; every Lacquay is good enough to fetch the Preacher. Like the first Indians, that hung bugles at their ears, while they left their gold on the dunghills.

Balak is not discouraged with one denial: oh that we could be so impor • unate for our good, and double our knocks at the gate of heaven, as he did at the gates of hell! Let a Joseph deny his luxurious mistress, this enrageth her wicked flame. Denials do but whet the desires of vehement suitors. 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 do worldly objects enchant us, that the more they fly us, the more impatiently we pursue them. But when it comes to spiritual things, which we cannot want and be blessed, we beg them as gluttons do their daily bread, whereof they are full even to surfeit. 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 we have an answer. Spare to speak, and despair to speed. It is true that God gives us more than we desire, but without our desiring, he 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 be nothing at all. There is an Impost set upon the favors of men: Balaam will not gratify the king of Moab without a reward. God gives liberally, and upbraids not. The trees bow down their heads, as if they would ask moisture of the rivers: the thankful flowers open their dumb mouths to the Sun: the Eagles and young Lions seek their prey at God; and he feeds not the young ravens, till in their language, they call upon him. And shall man be silent at the bountiful gate of his maker, when it is no more but Ask and have? If we have not all that we ask, yet we must ask all that we would have. Why do we hold our peace, that have such a command to pray, and such a promise to speed in Jesus Christ?

6 Next cometh to our observation, the Sorcerers lure; the prostration of wealth and honor at his feet. I will promote thee, let nothing hinder thee. O fools, is there nothing to hinder a man in his way to promotion? Doth not the swiftest E • gle stoop a hundred times to her prey, and rise without it? 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 a Dream, of the Syrians by a noise. What needs he employ Angels or thunders, or awake the winds and tempests, when he can make a man hinder himself? Or suppose they spake like a kings orators, not so much questioning the possibility of impediments, as persuading an inclination to consent, they show their tempting bait; presuming that if they could once fasten this hook in his nostrils, then nothing should hinder them from drawing him all the world over. Once mentioning promotion, they hoped to have struck it dead. This vanity had transported themselves: and they knew no man living that could hold out against those assaults, wherewith their own hearts had been so easily conquered. Who would be poor, that might be rich on such terms? who would toile in common drudgeries, that might for one curse be set among Princes? what is a poor word to their pains, that have broke many sleeps, flatt'red many fools, swallowed many sins, spent their time and means, to get one favaur, honor, or grace from him that sits on the Throne? And yet after all this, might say of their Courtship, as that Captain did of his Burgesship, With a great sum we have obtained it. Balaam's honor comes at an easier rate; Do but curse Israel, and be a States-man of Moab.

Thus was their persuasion, that all the world would be glad to run a madding after their bait, or adoring their Idol. They that are all flesh and blood, think it impossible to despise wealth and dignity: and because innumerable souls are thus inveigled, they cannot believe that any would escape. The bewitched adulterer jealously locks up his whore, measuring all eyes by his own; as if no man could see her, but he must needs fall in love with her. The hog thinks no garden so pleasant, as the dunghill wherein he wallows. But they are deceived; that which seems a heaven to one mind, to another is little better than a hell. Two men see a Mass together: one is transported with admiration and delight, the other looks on it with indignation and scorn: one thinks it heavenly, the other knows it blasphemy. Let covetous hearts confess, 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 disdain the best proffers of this world, in comparison of a good conscience. Fetch them from beneath the burden of their sins, and let them feel the ease of an assured forgiveness; and then tempt them to their former condition with the gain of the whole world, and they will scorn it. What are Riches in themselves but the mere baggage to goodness? The baggage of an Army cannot well be spared, yet doth it hinder the march, yea and not seldom the care of that loseth the victory. So poor is the value of riches, when they come upon the best terms: but if they be gotten like Balaam's, with a curse, a curse shall light on them. That God, who allows men to be rich, doth not allow them all means to be so. They that are gotten up to the top, let them look down again to the stairs by which they ascended: if those were crooked and rotten, their wealth at the height shall be but a burden to break their own necks. There is a golden prize set up for all runners; but they must keep the right road, of honesty, charity, equity, truth: if with Balaam, they leave this regular path, and will be crossing over through by-ways, with a shorter cut of their own; they may be rich with a vengeance.

7 The Sorcerer returns his answers to this golden and honorable invitation. If Balak would give me his house full of silver and gold, I cannot go beyond the Word of the Lord. What Saint could speak better? who would not think this man mortified to the world? He talks of a round quantity; no bags, not chests, but a whole house full, and that house no less than a kings: now the more he mentioned, the less corrupt he appeared. He was not yet of the mind of our ignorant votaries, that place holiness in want, and think 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 license to beg forever. Crosses they call holy, yet abandon money; as if the very crosses could not sanctify the coin, and keep it from sin. But for all their ridiculous paradox of money hating, a wise man would be loath to trust them with a houseful of gold and silver. But did Balaam in very deed mean as he said. Dissimulation is able to deceive thousands. Good words, Conj • rer, no such matter in earnest. Such godliness might come no further than his lips, and there the covetousness of his heart stopped it out. Balak by this refusal may think the worse of his gold, Balaam doth not. A house full may not buy his tongue, a far less sum hath won his heart. A house full Sorcerer! alas, a closset full, a coffer full, yea rather than fail, a pursefull shall do 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 he solicit God for that which was so peremptorily denied him? why did he hope that his Ma • ers mind would change, but that he longed for the reward? why did he delay the messengers, and feed them with hope of success, that had fed him with hop • of recompense, but that his heart was formerly bribed?

Once forbidding is enough for an obedient child. When we petition God for some useful things, all the while he holds us in suspense, and says nothing to us, we may redouble our prayers. But when he resolutely denies us, and signifies plainly that we ask not according to his liking, therefore he will not give us according to our asking; it is time to hold our peace. Thrice did Paul repeat his suit; all this while God gave him no direct answer: but when he heard, My grace is sufficient for thee, he gave over in that particular. We grow saucy with God, when we solicit him for that which he hath said he will not grant us. Let our requests be lawful, and then the more earnest, the better welcome: such holy violence shall make the kingdom of heaven yield to our conquest. Bu • when we beg prohibited favors, we are troublesome. Should love-sick Ammon have prayed for the incestuous fruition of his sister Tamar? Or a luxurient man for the satisfying of his lust? or the malicious for a place of authority, to carve his own revenge? Or shall another beg riches to accommodate his pride, that he may over-top his neighbors? It is wretched presumption to ask that allowance, which God's word hath expressly forbidden. Shall Balaam beg leave to curse? Shall he repeat that postulation? was not one answer sufficient? No honest heart will endure to be forbidden twice. But O the powerful enchantment of money! this can charm the very charmer, and command him that thinks he can command hell. When we are resolved to sin for profit, we do even then turn our backs upon heaven. Nor is it now enough, in cold blood, while we are reading this, to disclaim 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 think all this as needless as a shower of rain in harvest:) but when the temptation comes, and the king of Moab or hell offers the golden bait; then to resist, then to contemn his offers, this is the noble trial of Christians.

8 Balaam longs, prays, and obtains: permitted he is to go, but this permission was worse than a denial. This is not the first thing that God hath granted in anger. He gave murmuring Israel dainty meat; Quails: but they had little joy of it, when that they put in at their mouths, came lothsomely out at their nosthrills. They had better have had no meat, than such sauce. ^b I gave them a king 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, he never took pleasure in any. Moses tolerated those legal divorces, he never approved them. God liked not Balaam's journey, yet in his judgment he gives way to it: as if he had said, well, since thou art so hot upon gold, set on thy journey, be gone. So he bids him go, as Solomon bids the young man rejoice: whereupon would follow a sony reckoning. This Balaam could not deny: for when God crossed him in his journey, he did not say, Thou commandesst me; which (had not his conscience known the contrary) had been a ready answer. The Lord rather deny us our requests in love, than grant them in anger.

The worst bestowed favor is Indulgence to our own affections; to be wandering abroad without a license. The pamperd saddle-horse, in the fable, seeing other jades loose, thought scorn to be tied to the rack; and brake out. But being taken by the hinds, he was put into the plough and cart: under which burden groaning, he complained to his fellows, how ill he fared now, how well before: they answered, he was right served that would needs break his teddar. To fare well, and cry good cheare, invites the thief or sharer: but to fare well, and not be content with good cheare, deserves to be punished with famine. He does ill that removes another's land mark, worse that removes his own. 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 transgress his laws. If we keep the bounds of obedience, he will both give us the bread of sufficiency on earth, and a whole city of gold in the Kingdom of heaven.

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

1 Such was his forwardness, that no sooner did God answer his importunity with a Go, but he takes the first hint, and longs to be gone. He was busy with God before; but now he hath his vade, not a word more; there is no need to bid him hasten. 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. Covetousness needs neither clock nor bell to waken it: the own desires will not allow it to take rest. Want does not break so many sleeps for provision the next day, as abundance doth for increase. Where shall we find men thus eager after spiritual wealth, which alone can make them happy? We seek for that, as the Israelites did for Canaan; when they made forty years travel of a forty days journey: so softly do we pursue the blessings of our eternal peace, that if we can reach home by that time we come to threescore, we think it time enough. But in the pursuit of profit and pleasure, we drive Jehu's pace, as if we were mad. Under Religion men travel a pack-horse motion; as if they were weary of their burden: but run after vanity, like horses with an empty coach. We would be strong at twenty, rich at thirty, we would be wise at forty, but to be holy we can tarry till fifty. When our own business wakens us, what common day in the week finds us tardy? But on the Sabbath, when God's special service calls us up, we take our ease, and make bold to lie in bed. Nature and our vain misconstruction of God hath taught us, that if any work be left undone, it shall be his.

2 Balaam is up and onwards his way, and now flatters himself with assured success. His corrupt heart prompts him; why should God let me go, but that he means to let me do the thing I go about? God had first charged him neither to curse nor to go: now he hopes, he that had given him license to go, would also give him leave to curse. He that relented in the one, why may he not as well relent in the other? He saw how this curse might bless himself; and therefore chooseth rather to undo so many millions of souls, than to prejudice his own fortune in so gallant a promotion. How devilish is that mind, which would make way to his own particular benefit, with the ruin 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 towns, to build up their own smoklesse chimnies? Would God such men had only 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 widow to weep.

But now confident Sorcerer, is there no stop to be feared in the way? Yes, God's anger was kindled against him because he went. First God said, neither go, nor curse: next he says, Go, but curse not: and now he is angry that he did go at all. Why did God suffer him to do what he prohibited, if he 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 cross his wicked intendments. Men know us only by our external motions, God judgeth us according to our inward dispositions. The life of all our works lies in our heart: if the fountain stink, no matter how clear the channel looks. The difference of all actions in God's sight, is fetched from the will. He bade Moses smite the rock; he smote it twice, and is blamed for doing it so often. El • sha bids the king of Israel smite the earth; he doth it thrice, and is blamed for not doing it oftener: 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 thief, than another look on: as if God were indulgent to any sin: but he finds in some men's inwards that malice, whereof another is l • sse guilty. Corn that grows on a house-side, often shoots up higher, and looks 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 be judged Secundum opera, according to our works: yet our works shall be judged Secundum corda, according to our hearts.

3 An Angel 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 hindered, without the knowledge of the Traitor. Among the divers conspiracies against Queen Elizabeth some by the adversaries own confession, were prevented by miracle; they knew not how. It pleased their malice to give out, that they were crossed by the devil: but we acknowledged with tha • k • s-giving, it was the hand of God; and say with Daniel; Our God hath sent his Angel, and delivered us from those merciless Lions. How oft • n hath the murderer prepared his weapon, the thief plotted his robbery, the enemy set his ambush, and been disappointed above their imagination? Sure there was a secret resistance, God sent his Angel to cross the designs of Balaam. It is our honor, that God hath set us on work 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 labor is to stop sinners in their way of disobedience. To stay the course of evil, whether Ministers do it by the Word, or Magistrates by the Sword, is in both their hands Angelical service. Yea, and to prosper this work, 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 God's Angels for their opposites? How deplorable and desperate is their estate? God they have made their enemy, Angels they cannot call their friends, devils labor to damn them, the world cannot save them; whither, oh whither should they run for refuge? Balaam goes away from God, (for he leaves him, that does not ask leave of him) the devil provokes him, a good Angel resists him, what shall become of him? How should those heavenly Spirits bear that man in their arms, like nurses, upon earth living; or bear up his soul to heaven, like winged Porters, when he dies; that refuseth the right way? They shall keep us in our ways. Out of the way it is their charge to oppose us, as to preserve us in the way. Nor is this more a terror to the ungodly, than to the righteous a comfort. For if an Angel would keep even a Balaam from sinning, how much more careful are all those glorious powers to prevent the miscarriages of God's children? From how many falls and bruises have they saved us? In how many inclinations to evil, have they turned us? Either by removing occasions, or by casting in secretly good motions. We sin too often, and should catch many more falls, if those holy Guardians did not uphold us. Satan is ready to divert us, when we endeavor to do well: when to do ill, Angels are as ready to prevent us. We are in Joshua the high Priests case; with Satan on the one hand, on the other an Angel: without this, our danger were greater than our defense; and we could neither stand nor rise.

4 The Angel 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 pass? God is pleased to warn the very wicked, before he destroy them: they shall see his dislike, ere they feel his wrath: that so at once, he may be glor fied, and the mouth of all wickedness stopped. If all God's warnings were laid to heart, how few should perish? So he spares Balaam, because he had more to do with him: that tongue shall get him honor in Moab, which meant there to dishonor him. God sees it more for his glory, to fetch good out of evil, than to suffer no evil at all. Pharaoh shall be soundly knocked, before he be slain. Why? I will get me honor upon Pharaoh, saith the Lord. He could soon rid the world of bad members, but then he should lose the praise of working good by evil instruments. The bad man's sin is the good man's sorrow: he must grieve for it, he may not repine at it. The wicked do not sin behind God's back: he sees it, and suffers it; and though for a time he hold his peace, he will call them to a strict account for it. It is no good sign for a man to prosper in his ungracious courses: God owes him a payment; and it shall be the greater, when he comes to reckon with him for all his faults together. Do you mark 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 he grudgeth his superfluity to the poor, he grudgeth mercy to his own soul.

5 After all oppositions, the Conjurer is arrived in Moab. He had seen an Angel against him, heard a beast speak under him: and if the former were familiar, yet this last was strange and uncouth: yet he is not afraid to ride on that Ass, whose voice was still in his ears. News goes post to the Court; the long expected guest is come. Now as if he had been some great Monarch, the the king sets out to meet him: he that to fetch him sent Princes, goes himself in person to welcome him. They both look for promotion, either from the other: and he that said, Am not I able to promote thee? Insinuates a confession withal, Thou art able to promote me. Two would be raised, and both with the downfall of a third. Now the bargain is sure on both sides: the very sight of the Physician hath half 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 dear for them. How should this cast a blush upon the cheeks of Christians? Those shown false gods, we teach the true: they brought poison, we bring the food of life: they flattered men to destruction, ours is the tidings of salvation: yet they were honored, we are despised: we are defrauded, they are rewarded. So that if Barbary wring her hands for mistaking, Christendom shall rend her heart for abusing the messengers of God. Our names come into few mouths, out of which they return but with reproaches. Among the rest of our sins, O God, be merciful to the contempt of thy servants.

6 The superstitious king hugs Balaam, and his hopes in Balaam: and confident of the success, he feasts his gods, his Princes, his prophet, and spares for no cost. Next morning they all visit the high places of Baal, altars are erected, sacrifices prepared, the number designed: seven altars, seven oxen, seven rams. What a glorious business was here? Why seven? Would not one have served the turn? 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 shows than the true worshippers. Religion seldom hath so fair a flourish as superstition. The harlot affects gaudy dressings, the sober matron does not. Truth had rather go naked, than wear the caparisons of hypocrisy. We paint old rotten houses: sound and substantial buildings honor themselves with their own 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 shows of their processions, the gaudy ornaments of their Altars, the rich robes of their images, the pomp and magnificence of their places, the triumphs of their great Feastivals; these transport simple and shallow spectators. Nature is led by sense: children and fools cannot well be of any other religion. Alas, they see not the inside; the doctrine that maintains Idolatry, justifies treason, commends lying, refugeth murder, disgraceth the Word of God, dishonors 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 Traveler, that could get no lodging in his Inn, unless he were bedfellow to a stranger, that seemed a goodly Person. They slept together all night. This passenger waking first in the morning, draws the curtain, and seeing a deformed, stigmaticall, and misshapen creature in the bed, cries out that he had lodged with the devil. Yet when this ugly Heteroclyte had put on an artificial nose, a glassen eye, covered his bald head with borrowed hairs, and clapt a rich suit on his back to hide his other deformities, he appeared a brave proper man again. 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 artificial Head, the Pope; her artificial hands, the Jesuits; her garish apparel of pomp and ceremonies, she will tempt you to love her. If a Pagan should ask a Papist, what God do you worship? and he should truly answer, a god that delights in blood, that rewards treason, that commands dissembling, how horrible would his religion appear? 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 be gorgeously set out, or else Truth would soon mar her market.

7 Balaam's altars are smoking, the king expecting, the Prophet desiring: but all will not do; God will not give him leave to curse Israel. Again they renew the sacrifice, and change the station; like an unlucky gamester that looks for better success in another place. Yet if Balaam be constant in soliciting, God will be more constant in denying. How shameless was that forehead, which durst importune God after so many denials? Yet still the love of earth overmasters the fear of heaven; and as if the infinite Deity were not everywhere; he chooseth 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 news; first expostulates; I took thee to curse mine enemies, and behold thou hast blessed them altogether. Next he intreats, Neither curse them, nor bless them at all. Lastly, he chides, I thought to promote thee, but the Lord hath kept thee back from honor: as if he would make him curse God, for not suffering him to curse Israel. Doth God hinder Balaam's promotion? no, be hinders Balaam's destruction; in that he will not let him be so bad as he would. Many a man goes to hell for getting what he should not; Balaam must thither for desiring to get what he could not. Unjust gains may be honey in the mouth, but they are gravel in the throat, poison in the soul. It is to be feared, 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 find any of this adulterate gold among their heaps, away with it, as they love their souls away with it. For else they have locked up a thief in their coffers, which will carry away all, and at the last themselves with it.

8 The king may fret, but the Prophet goes on: and instead of cursing Israel, he curseth Moab. A Scepter shall rise out of Israel, that shall smite the corners of Moab, and destroy all the children of Sheth. As if he 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 be gone. Yet rather than lose all his hopes, he will now speak worse than curses. He falls in with the council of Moab, and adviseth them a way how to make God curse them himself. If the serpents teeth be sown, armed men will come up worse than they. It is not for lack of desire, that I do not curse Israel: thou dost not more wish their ruin, than I wish thy recompense. Now so long as they keep in with God, there is no enchantment against Jacob, nor divination against Israel. Get them but once into rebellion, and they shall curse themselves. There is no withdrawing God from them, but by withdrawing them from God: procure them to sin, they shall fall alone. They will admit no sin sooner than wantonness; this will be wrought upon them by fair faces: adultery will draw on idolatry, and both fetch down God's 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. Here was policy derived from the conclave of hell. Vbi been, nemo melius: ubi male, nemo pejus. Where Bal • am spake well, never any Prophet spake more divinely: where ill, never any devil spake more desperately. This project took too well: ill counsel prospers faster than good. Kindly seed falls often out of the way, and roots not; but the tares never light amiss. They look, and lust, and sin, and perish. The Balaam of Rome, the Balak of hell, sit in council against us: but if we do not yield to sin, they shall never hurt us.

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

1 There have been some busy humors 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 persuade the rest to be poor with them for company. Eustathius, Pelagius, the illuminate elders of Munster, some ignorant votaries of Rome, have taught and practice these absurdities; fit for none but rebels and bankrouts, or (if you will) idle and unuseful beggars. But the crown of the wise is their wealth, and the Blessing of God maketh rich; and Pium pauperem suscepit si ••• divitis. The rich and the poor meet together, the Lord is the maker of them all. I should not fear, 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 fear, you would be greedy of this unrighteous Mammon, whosoever condemns it. Therefore 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 lawful possession of riches, 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 God's name, in God's name let them be accepted; otherwise the Saints would none of them. Abraham refused the King of Sodom’s liberal 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 Sodom shall not. Moses refused to be called the son of Pharaohs daughter: not that he thought it unlawful: for when God called him to honor, he behaved himself as a worthy Prince. Daniel refusing the Kings portion for pulse, yet thought it no sin to fare well: therefore being advanced to honor, he kept a table befitting his estate.

But those that are God's sworn Pensioners, will not live at men's 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 always a blessing with it. Otherwise, as at a Funeral 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 variety and abundance, but no joy of conscience, because that is wanting which should give it, the love of God in Christ.

All things are not to be blended in a community: the Christian hath a double right to the things of this life. First, a spiritual right: man came naked out of the earth, his mothers womb; yet was he then so rich as to be lord of all. Heaven was his roof, earth his floor, the sea his pond, the Sun and Moon his torches, all creatures his vassals. This though God's earthly son lost to his posterity, yet his heavenly Son recovered for his chosen, in whom all things are ours, and we are his, and He is God's. Secondly, a civil or human right: for it is false to say, there is no tenure but grace, no title but charity. By the rule of Grace, the civil owner may be a spiritual usurper: and the spiritual owner may be a civil beggar. But there is another law, Ius gentium, whereby God divides to every man his own propriety; otherwise that were a superfluous Commandment, Thou shalt not steal; for no man can steal his own. In a word, Paul chargeth Timothy to charge the rich in this world, that they be not high minded, &c. He says not, Charge men that they be not rich, but charge the rich that they be not proud. Your riches shall do you good, when you do 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 boat drowns the passenger, yet afterward comes it self safe to the shore. Riches too often do worldlings the kindness to help them unto hell, and that when they are

2 The wages of unrighteousness.] The gain that comes in by unwarrantable means, defineth this wages. God hath set certain bounds and limits, beyond which if men step to get wealth, they may get it with a vengeance. Every man hath his orbe or compass, Justice, Integrity, Innocence: if he can be rich within that allowed sphere, much good do it him. Balaam would have built himself a fortune upon the ruins of Israel, and got wealth by a curse: the curse indeed he got, but the wealth he missed. So it becomes the wages of unrighteousness. Not to mention those two trusty servants of Mammon, Use 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, everything 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 Justice. It is no matter how they honest it with fair profit, when God shall judge it foul theft: or how they esteem that lawful gains, which they shall find unrighteous wages. Secondly, Cavent Emptor, at the buyers peril: though the measure be defective, the matter vicious, all insufficient; yet still let the buyer look to it. Volenti non fit injuria, no man can wrong himself, none are bound to buy. But do they not both conceal the faults in their knowledge, and protest the goodness against their knowledge Is not deficiency of worth their chief Prentice, and excess of price their best factor? Whatsoever comes by force or by fraud, falls under this term; the wages of unrighteousness, and will fall heavy upon the gainers. It is an unhappy profit that ariseth from the another's loss: he that cares not who doth lose, so he may gain; shall be sure that whosoever gains heaven, he shall lose it. The oppressor will hedge in his poor neighbors estate, though it be to his utter undoing; as the bloody thief cuts off the travel • rs finger, and it be but to have his ring. 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 think here was square dealing; no extorting it by force, but requiring it by a fair composi • ion either the value in money, or in exchange. Yet was there iniquity under this pretencie: for God had forbidden the Israelites to alienate their inheritances: this Ahab knew; and therefore what Naboth might not lawfully do, 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 Justice he will have it. Being denied, he falls sick of the sullens, and is ready to break his heart, because God's law might not be broken. In this fit the devil sends him a physician; Jezebel casts cold water on his f • ce, and puts spirits into him of her own extraction. Let thy heart be merry, I will give thee the vineyard of Naboth. Satan knew of old, when mischief was • o be done, where to find a helper. A fast is warned, the city assembled, Nabaoth convented, confronted, accused, sentenced, stoned, and now his vineyard is • scheated to the Crown. The false witnesses have their wages out of Jezebels p • rse; the Judges have their wages out of Ahab's favor, Ahab and Jezebel 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 kingdom for a vineyard, Naboth shall lose a vineyard for a kingdom. Thus Gehazi runs after Naaman for this unrighteous wages: his Master was careful to win honor to God, and credit to his profession, by denying those Syrian presents: the man will mar all in requiring, in receiving them. He will enrich himself 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 Judas will betray his master, his Savior, himself, for this unrighteous wages. O how execrable is that gain which doth lose the soul? How desperate is that soul which will be lost for gain? Did not Satan first make sots of worldlings, he could never persuade them to venture their eternal blessedness, for these transitory vanities: yet still they love this wages; which is the next point.

3 The baseness of the covetous heart, to love the wages of unrighteousness. There is no man that loves evil for it self, but for some imaginary good he expects from it. Something is proposed, either profit, or pleasure, or some kind of wages, that tempt men to love sin; else they never would embrace it. Achan would not hav • sacriledged, nor Gehazi have disgraced the Prophet, but for the wages of gain. The most wicked do not love evil simply for it self, but for some other respects, which is their propounded wages. To discover this folly, let me 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 pieces 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 Nebuchadnezzar's Image, a composition of metals; but the foot is clay. God hath laid heaven open to our eyes, and placed our heads next heaven: but gold and silver he hath hid from our eyes, and placed them under our feet. Yet worldlings invert all; and like Tumblers, stand upon their heads, and kick at heaven with their heels. They subject their hearts to that, which God hath subjected to their feet. Covetousness is Idolatry: S. Paul puts them both in a bag: now how sordid is that Idolatry, which shall worship deum lutulentum, a dirty God?

As riches grow in the world, so they go not out of the world. It is but a Pagan folly, to put money in the dead man's hand at his burial, to defray his charges in another world. Of all our hoards and heaps we shall not carry one single penny with us. Among the Indians, belts, bracelets, and rattles were of high esteem; 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 pass in diverse countries, are not currant here; nor much of ours there! All our pieces of gold are but currant to the grave; none of them will pass in the future world. Therefore as merchants when they travel, make over their moneys here, to receive them by bills of exchange in another country. Let us do good with our goods while we live, that when we die, by a blessed bill of exchange, we may receive them again in the kingdom of heaven. To part with that we cannot keep, that we may get that we cannot lose, is a good bargain. Wealth can do us no good, unless it help us toward heaven.

2 By their uncertainty. The form of money agrees well with the condition of it: it is stamped round, because it is so apt to run away. Could we be rich so long as we live, yet that were uncertain enough: for life it self is but a dream, a shadow, but a dream of a shadow. Rich men are but like hailstones; they make a noise in the world, as the other rattle on the tiles of a house; down 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, he shall carry away nothing when he dies. Life and goods are both in a bottom, both cast away at once. Yea of the two, life hath the more likelihood of continuance. Let it fly never so fast away, Riches have Eagles wings, and will out-fly it. There be thieves in the high-ways, that will take our moneys, and spare our lives. In our penal laws, there be not so many ways to forfeit our lives, as our goods. Rich Job lived to see himself poor to a proverb. How many in this City reputed rich, yet have broken for thousands. There are innumerable ways to be poor; a fire, a thief, a false servant, suretyship, trusting of bad customers, an unfaithful factor, a Pirate, an unskillful Pilot hath brought rich men to poverty. One gale of wind is able to make merchants rich or beggars. Mans life is like the banks of a river, his temporal estate is the stream: time will molder away the banks, but the stream stays not for that: it glides away continually. Life is the tree, riches are the fruit, or rather the leaves: the leaves will fall, the fruit is plucked, and yet the tree stands. Some write of the Pine-tree; that if the Bark be pulled off, it lasts long: being on, it rots. If the worldlings bark 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 doors to let out wealth? Why love wealth, that when the doors are shut, and all the windoores, can yet creep 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 do not think them precious. Solomon's royalty was not comparable to a Lily, nor the Crown on his head to the Coronation-flower in the garden: yet because they are flowers, whose time is but for a month, necessitated to fading, we respect them thereafter: today they are for the bosom, tomorrow for the besom. 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 he wakes out of his dream. In life the worldling hath much; all this while he dreams: when he dies and wakes, he is not worth one groate. Alas, that we should set our hearts, and hazard our souls on that, which is so certain to vanish, and so uncertain to stay! It was the speech of a worthy Father; This is all I have got by my riches and honor; Aliquid habui Christum praeferre potui; I had something to which I could prefer my Savior. Happy are we, when we care not to call anything our own, but Jesus Christ.

3 By their mischief; many think themselves undone by losing them; but too many are undone by keeping them. Our Savior calls them Thorns. First, for their sharpness; they prick and pierce the heart through with many sorrows. They expose men to dangers; the fat booty invites the thief: they are but sponges, that suck up much for one squeesing. Children inquire into the age of their parents, executors long to cloze up their eyes; sometimes the pillow is pulled from under their heads a day before their times. Weapons of iron hunt after wedges of gold. Still gold is the most perilous metal; Ferróque nocentius aurum. Secondly, Thorns are the shelter for serpents, and riches the d nne of many sins. They are haunted with temptations and snares, with foolish and hurtful lusts, that drown 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 corn, and the pathway of passengers: but not more than riches do choke the seed of the Word, and of all grace; and bar up the way to the kingdom of heaven. But the greatest mischief of all is, they steal away our hearts from God. That joy and content which we should find in our maker, we seek in our drudge. Yea, even the faith of good men is invaded with the fear of want. Indeed the dissolute make it none of their fear; 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 engross men's confidence?

What is th • re that the rich man hopes not to do? He can buy honors and offices, he can buy out faults and offenses; yea, foolish Magus thought, the holy Ghost himself might be had for money: and the devil presumed that this bait would even catch the Son of God. Yet what can riches do? Can they put off the gout, asswage grief, thrust out cares, suspend death, prevent hell, or bribe the devil? A sattin sleeve can as well heal a broken arm. Indeed this they can do: they can anger God, hurt men, bar the gates of heaven, open the gates of hell, and forward souls to confusion. They are false friends, that will • e sure never to fail men, but when they have need of them. Sickness will be •• ge thee, death will summon thee, God will pass his doom on thee: in all this, what can riches avail thee? our manifold receipts shall but greaten our accounts; and the moderate estate will have the easier reckoning. Riches are a pit, whereinto we soon slip, 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 go down into a deep Well because • t was likely the water would not fail there. The other answered; but if it do fail, how shall we get up again? Small puddles, light gains will not serve some: they must plunge into deep Wells, excessive profits; but they do not consider how they should get out again. So it comes to pass, 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 swim to the Land of Promise, I do not see what use there is of this abundant luggage, unless it be to sink us in the waters.

To conclude, we are here like inexperienced young travellers in an Inn; the Host bids us cheerfully welcome; we flow and frolic, and spend with mirth while our stock lasts: that once gone, the Hosts changed countenance drives 〈◊〉 of doors with shame and nakedness. We exhaust the virtues and pow • r • of our souls, in satisfying our covetous and carnal lusts: but then at last, we must depart away sad and melancholy, bankerout of all goodness, clothed only with scorn and sinfulness. Our joys are like fire; either durable or transient, according to their subjects. Fire in straw is a blaze, and away; in solid wood, lasting. Joy in heavenly things is everlasting; in the stubble of earth, but a flash. We find keys of iron and of gold; we know not to what locks they will guide us; therefore we choose the golden ones. At last we see by experience, that the richer metal brings us to the poorer purchase; it opens only a cabinet of toys and bracelets: but the iron keys of labor, repentance, and mortification, which we slighted, do open the doors of heaven, and let us into those invaluable treasures. The blood being poisoned, hath recourse to the heart, as the principal fort and refuge: but while it there seeks remedy, it thither brings instant death. Our desires infected with the world, run to the heart; and while they call it to rejoice with them, they bring it to destruction. Drowning men catch hold of anything that comes next to hand, though it be 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 gulf of avarice, for want of better stay, rest upon the rotten sticks of wealth, and so perish. Mans heart is so conscious of the own weakness, that it must have somewhat to trust upon; it cannot move without a prop: now a weak 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 would 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 here today and gone tomorrow; but Christ is the same yesterday, and today, and forever. He is the first, and the last; blessing our beginning, crowning our end, and never forsaking us in the midst. Riches are but lifeless and senseless things; merely passive in gift: they cannot so much as bestow themselves, much less other things. The Lord is a living God, and a giving God; unchangeable in his goodness, most bountiful 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, only God shall have the confidence of our hearts forever.

Take the sum of all: the mischief of this wages of unrighteousness is not confined to this life: the full payment of it is in hell. Balaam desired one wages, but he found another: gold he coveted, as the reward of sin; this he required, and had not. Judgment he found, the reward of sin indeed, this he had though he required it not. He went not away without wages: what the treasure of Moab denied him, the sword of Israel paid him. Unjust gains 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 coin a bawd to sensuality. So God sends meat, but there is another that brings Cooks; a good estate is dressed to an ill purpose. But that which is quaesitum unjust, shall be juste requisitum, He that hath swallowed down riches, shall vomit them up again, 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 himself the treasure of Jericho: the blood of that wicked city shall be spilled to his honor, the riches kept for his use. Who but a miscreant can grudge, that God should serve himself of his own? Achan spies a booty, and filcheth it; Israel knows not of it; they go on in their wars, and are beaten by a little town. Joshua expostulates, O Lord, what shall I say, when Israel turneth their backs upon their enemies? God answers, Israel hath sinned: that people which prevailed for their faith, are beaten for their sin. 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 him to sin, and now arms him with confidence against fear of shame. But when he saw the lot fall on his Tribe, he began to startle: when upon his family, he changes countenance: when upon his household, he quakes with amazement: and is no less than confounded, when himself is designed the man. With what eyes did Achan look on that spoil, which his fellows saw and contemned? The over-prizing of riches will make men transgress for a piece of bread. They that admire the glory of metals or brave clothes, shall not be 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 fear not to rob God of his consecrated things, what shall be the wages of your unrighteous sacrilege: you cannot go to the grave in peace.

Gehazi derives from Naaman a rich gift, lays it up, wipes his mouth, and stands before his master, whom he had so foully abused: as if he thought to blind 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 works, his words, his thoughts. He runs, fetches, disburdens, conceals; but where did he think God was all this while? To convince his hypocrisy, his master asks him, Whence comest thou Gehazi? To let him know, that he knew he had been where he should not. Thy servant went no whither. He had got the booty with a lie, and with a lie he would keep it. Whosoever loves this wages, must not stick with the devil for such a service: if a man will steal, it is necessary he should lie. In those days, to lie unto the Prophets was as much as now to out-face our senses: yea, our eyes see not half so clearly, as did their minds. This Gehazi might have considered afore; that Prophets have spiritual eyes, not confined to bodily objects; that their hearts went abroad, when themselves sat still at home. Went not mine heart with thee? Hear then, and be convinced; Is this a time to receive money and garments, oliveyards and vineyards, sheep 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 didst, and thus thou sped'st. How pale now did this guilty thief stand before the Tribunal of his master? With what a trembling heart did he expect some heavy judgment? Hear this ye lovers of wealth: all your ways be overlo • ked by invisible witnesses; and when you have gotten riches, and forgotten the unrighteous means, the divine Justice 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 tears might wash off the guilt of his sin: not they and another Jordan shall cleanse his leprosy. That shall remain as an hereditary monument of God's wrath upon fraud, avarice, sacrilege: and he shall more lively proclaim to the world by his face, than others by their lips, the cursed wages of unrighteousness.

Take one Instance more; Ahab promiseth Naboth very reasonable composition for his vineyard. This seemed a fair motion, yet Naboth saw violence under this plausiblenesse, and refuseth to bargain. He did not so much stick at the land, as at the Law: one earth might be as good as another, and money as good as either. Naboth did not fear loss, but sin: he would gladly be quit of his patrimony, if God would acquit him of iniquity. Yet Ahab falls sick, and takes a strange surfeit of those grapes he never tasted. Like some longing woman, all his appetite stands to those sallets; whereof if he cannot feed, he will fast. I • zabel undertakes to cure him; I will give thee the vineyard of Naboth. Ahab wanted neither wit nor wickedness, yet he was a mere novice to Jezebel: there needed no other devil to plot and execute this mischief. What, shall a subject deny his king? I will soon 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: here was a quick dispatch, an easy payment for a rich vineyard. All this while God sits still, and says nothing. Much good do it thee, O king, with thy vineyard: many fair flowers and sweet grapes may it yield thee: applaud thy Jezebel for her cunning, triumph over the blood of an harmless subject, please thyself with thy wages of unrighteousness: yet let me rather die the death of Naboth, than do the deed of Ahab. Naboth's turn was over, when Ahab's 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 deal severely with Ahab. The dogs shall lick his guilty blood, that to the dogs had given the blood of the innocent. Only the cause and the end makes the difference; Naboth lives holy, and dies happy: Ahab lives in wickedness, and dies in vengeance. Naboth bleeds as a Martyr, Ahab as a murderer. Consider this just retaliation, ye whose covetousness hath made beggars, and then not relieved them: your children shall beg, and none give them. Read Psal. 109.10. Or perhaps God will take order for your wives and children, as he did for Ahab's. Whether they die in the city or in the fields, the dogs or the fowls 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 heirs. You have made your children not more heirs of your body, than of your curse: the curse shall remain theirs, but God shall dispose of the riches. Ahab's cruelty to Naboth hath made both the mother and the children