Thomas Adams
6 Next cometh to our observation, the Sorcerers lure; the prostration of wealth and honour at his feet. Numb. 22.17. I will promote thee, let nothing hinder thee. O fooles, is there nothing to hinder a man in his way to promotion? Doth not the swiftest Eagle stoope a hundred times to her prey, and rise without it? Eccles. 9.11. Iam. 4.14. The race is not to the swift, nor the battle to the strong. He that sits in heaven, and disposeth all things in the world, can disappoint the huge host of Midian by a Iudg. 7.13. Dreame, of the 2 King. 7.6. Syrians by a noise. What needes he imploy Angels or thunders, or awake the winds and tempests, when he can make a man hinder himselfe? Or suppose they spake like a kings orators, not so much questioning the possibilitie of impediments, as perswading an inclination to consent, they shew their tempting baite; presuming that if they could once fasten this hooke in his nostrils, then nothing should hinder them from drawing him all the world over. Once mentioning promotion, they hoped to have strucke it dead. This vanity had transported themselves: and they knew no man living that could hold out against those assaults, wherewith their owne hearts had beene so easily conquered. Who would be poore, that might bee rich on such tearmes? who would toile in common drudgeries, that might for one curse bee set among Princes? what is a poore word to their paines, that have broke many sleepes, flatt’red many fooles, swallowed many sinnes, spent their time and meanes, to get one favaur, honour, or grace from him that sits on the Throne? And yet after all this, might say of their Courtship, as that Captaine did of his Burgesship, Act. 22.28. With a great summe wee have obtained it. Balaams honour comes at an easier rate; Do but curse Israel, and be a States-man of Moab.
Thus was their perswasion, that all the world would bee glad to runne a madding after their baite, or adoring their Idol. They that are all flesh and blood, thinke it impossible to despise wealth and dignity: and because innumerable soules are thus inveigled, they cannot beleeve that any would escape. The bewitched adulterer jealously locks up his whore, measuring all eyes by his owne; as if no man could see her, but hee must needs fall in love with her. The hogge thinkes no garden so pleasant, as the dunghill wherein he wallowes. But they are deceived; that which seemes a heaven to one mind, to another is little better than a hell. Two men see a Masse together: one is transported with admiration and delight, the other lookes on it with indignation and scorne: one thinkes it heavenly, the other knowes it blasphemie. Let covetous hearts confesse, there be those that can spit the world in the face, and say, Thy gold and silver perish with thee: that had rather be masters of themselves, than of the Indies: that tread under feet with disdaine the best proffers of this world, in comparison of a good conscience. Fetch them from beneath the burden of their sinnes, and let them feele the ease of an assured forgivenesse; and then tempt them to their former condition with the gaine of the whole world, and they will scorne it. What are Riches in themselves but the meere baggage to goodnesse? The baggage of an Army cannot well bee spared, yet doth it hinder the march, yea and not seldome the care of that loseth the victory. So poore is the value of riches, when they come upon the best termes: but if they be gotten like Balaams, with a curse, a curse shall light on them. That God, who allowes men to be rich, doth not allow them all meanes to be so. They that are gotten up to the toppe, let them looke downe againe to the staires by which they ascended: if those were crooked and rotten, their wealth at the height shall bee but a burden to breake their owne neckes. There is a golden prize set up for all runners; but they must keepe the right roade, of honesty, charity, equity, truth: if with Balaam, they leave this regular path, and will be crossing over through by-wayes, with a shorter cut of their owne; they may be rich with a vengeance.
7 The Sorcerer returnes his answers to this golden and honourable invitation. Numb. 22.18. If Balak would give me his house full of silver and gold, I cannot goe beyond the Word of the Lord. What Saint could speake better? who would not thinke this man mortified to the world? He talkes of a round quantity; no bagges, not chests, but a whole house full, and that house no lesse than a kings: now the more he mentioned, the lesse corrupt he appeared. He was not yet of the minde of our ignorant votaries, that place holinesse in want, and thinke to merit by having nothing. They would make good the old Rule in a wrong sense; It is better to give than to receive, they give away to some Covent all they have at once, for but a licence to begge for ever. Crosses they call holy, yet abandon money; as if the very crosses could not sanctifie the coine, and keepe it from sinne. But for all their ridiculous paradox of money hating, a wise man would bee loth to trust them with a housefull of gold and silver. But did Balaam in very deed meane as he said. Dissimulation is able to deceive thousands. Good words, Conjurer, no such matter in earnest. Such godlinesse might come no further than his lips, and there the covetousnesse of his heart stop’d it out. Balak by this refusall may thinke the worse of his gold, Balaam doth not. A house full may not buy his tongue, a farre lesse summe hath wonne his heart. A house full Sorcerer! alas, a closset full, a coffer full, yea rather than faile, a pursefull shall doe it. Avarice will play at small game, ere it quite sit out. If Balaam were not covetous why did he say nay with a desire to take it? why did hee sollicite God for that which was so peremptorily denyed him? why did hee hope that his Makers minde would change, but that he longed for the reward? why did hee delay the messengers, and feed them with hope of successe, that had fed him with hope of recompence, but that his heart was formerly bribed?
Once forbidding is enough for an obedient childe. When wee petition God for some usefull things, all the while he holds us in suspence, and sayes nothing to us, we may redouble our prayers. But when hee resolutely denies us, and signifies plainely that we aske not according to his liking, therefore he will not give us according to our asking; it is time to hold our peace. 2 Cor. 12.8. Thrice did Paul repeate his sute; all this while God gave him no direct answere: but when hee heard, My grace is sufficient for thee, hee gave over in that particular. Wee grow sawcy with God, when we sollicite him for that which he hath said hee will not grant us. Let our requests be lawfull, and then the more earnest, the better welcome: such holy violence shall make the kingdome of heaven yeeld to our conquest. But when we begge prohibited favours, we are troublesome. Should love-sicke Ammon have prayed for the incestuous fruition of his sister Thamar? Or a luxurient man for the satisfying of his lust? or the malicious for a place of authority, to carve his owne revenge? Or shall another begge riches to accommodate his pride, that he may over-top his neighbours? It is wretched presumption to aske that allowance, which Gods word hath expresly forbidden. Shall Balaam begge leave to curse? Shall he repeat that postulation? was not one answer sufficient? No honest heart will endure to bee forbidden twice. But O the powerfull enchantment of money! this can charme the very charmer, and command him that thinkes he can command hell. When we are resolved to sinne for profit, we doe even then turne our backes upon heaven. Nor is it now enough, in cold blood, while we are reading this, to disclaime this unrighteous Mammon: (and yet there be some stony hearts, that let God preach till Doomes-day, life and the world shall part from them both together; that thinke all this as needlesse as a showre of raine in harvest:) but when the temptation comes, and the king of Moab or hell offers the golden baite; then to resist, then to contemne his offers, this is the noble tryall of Christians.
Numb. 22.20. 8 Balaam longs, prayes, and obtaines: permitted he is to goe, but this permission was worse than a denyall. This is not the first thing that God hath granted in anger. He gave murmuring Israel dainty meate; Quailes: but they had little joy of it, when that they put in at their mouths, came lothsomely out at their nosthrills. Hos. 13.11. They had better have had no meate, than such sawce. 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, hee never tooke pleasure in any. Moses tolerated those legall divorces, he never approved them. God liked not Balaams journey, yet in his judgement he gives way to it: as if he had said, well, since thou art so hot upon gold, set on thy journey, bee gone. So he bids him goe, as Eccles. 11.9. Salomon bids the young man rejoice: whereupon would follow a sony reckoning. This Balaam could not deny: for when God crossed him in his journey, hee did not say, Thou commandesst me; which (had not his conscience knowne the contrary) had beene a ready answer. The Lord rather deny us our requests in love, than grant them in anger.
The worst bestowed favour is Indulgence to our owne affections; to be wandring abroad without a licence. The pamperd saddle-horse, in the fable, seeing other jades loose, thought scorne to be tyed to the racke; and brake out. But being taken by the hinds, he was put into the plough and cart: under which burden groning, he complained to his fellowes, how ill he fared now, how well before: they answered, he was right served that would needs breake his teddar. To fare well, and cry good cheare, invites the theefe or sharer: but to fare well, and not be content with good cheare, deserves to be punished with famine. He does ill that removes anothers land marke, worse that removes his owne. If we will needs be gadding like Balaam, without our pasport, we shall find in the conclusion, we had better have staid at home. Be we content with what God sends us: and let neither pursefulls, nor house-fuls of gold hire us to transgresse his lawes. If we keepe the bounds of obedience, he will both give us the bread of sufficiencie on earth, and a whole citie of gold in the Kingdome of heaven.
We are got through the better halfe of Balaams way; there is but one mile further, of eight short furlongs, and we have overcome it.
1 Such was his forwardnesse, that no sooner did God answere his importunitie with a Goe, but he takes the first hint, and longs to be gone. He was busie with God before; but now he hath his vade, not a word more; there is no need to bid him hasten. Numb. 22.21. He gets up betimes in the morning: the night seemed tedious to him, and he taxeth it of lazy minutes; but the morning is welcome. Covetousnesse needs neither clocke nor bell to waken it: the owne desires will not allow it to take rest. Want does not breake so many sleepes for provision the next day, as abundance doth for encrease. Where shall wee finde men thus eager after spirituall wealth, which alone can make them happy? Wee seeke for that, as the Israelites did for Canaan; when they made forty yeeres travell of a forty dayes journey: so softly doe wee pursue the blessings of our eternall peace, that if we can reach home by that time we come to threescore, we thinke it time enough. But in the pursuit of profit and pleasure, wee drive Iehu’s pace, as if wee were mad. Under Religion men travell a pack-horse motion; as if they were weary of their burden: but runne after vanity, like horses with an empty coach. Wee would be strong at twenty, rich at thirty, wee would be wise at forty, but to bee holy wee can tarry till fifty. When our owne businesse wakens us, what common day in the weeke findes us tardy? But on the Sabbath, when Gods speciall service cals us up, wee take our ease, and make bold to lie in bed. Nature and our vaine misconstruction of God hath taught us, that if any worke bee left undone, it shall bee his.
2 Balaam is up and onwards his way, and now flatters himselfe with assured successe. His corrupt heart prompts him; why should God let me goe, but that he meanes to let me doe the thing I goe about? God had first charged him neither to curse nor to goe: now he hopes, hee that had given him licence to goe, would also give him leave to curse. Hee that relented in the one, why may hee not as well relent in the other? Hee saw how this curse might blesse himselfe; and therefore chuseth rather to undoe so many millions of soules, than to prejudice his owne fortune in so gallant a promotion. How divelish is that minde, which would make way to his owne particular benefit, with the ruine of so many thousands? That would set a whole city on fire, and it were but for light to tell his money. How should they escape the plague of Balaam, that have more than cursed, even depopulated whole townes, to build up their owne smoklesse chimnies? Would God such men had onely cursed the people, and not given the people so just cause to curse them. They cannot scape woes, while there is an orphan left to cry, or a widdow to weepe.
But now confident Sorcerer, is there no stop to be feared in the way? Yes, Numb. 22.22. Gods anger was kindled against him because hee went. First God said, neither goe, nor curse: next he saies, Goe, but curse not: and now he is angry that hee did goe at all. Why did God suffer him to doe what hee prohibited, if hee be angry with him for doing that which he suffered? The Lord saw his covetous desires grow hotter, his wicked hopes stronger, and his heart worse with this last allowance: therefore it was high time to crosse his wicked intendments. Men know us only by our externall motions, God judgeth us according to our inward dispositions. The life of all our workes lies in our heart: if the fountaine stinke, no matter how cleare the chanell lookes. The difference of all actions in Gods sight, is fetch’d from the will. He bade Moses smite the rocke; hee smote it twice, and is blamed for doing it so often. Elisha bids the king of Israel smite the earth; hee doth it thrice, and is blamed for not doing it oftner: all the difference of the fault was in the different heart. Moses numbers the people, and is praised: David numbers them, and is punished. Not that one man may better play the theefe, than another looke on: as if God were indulgent to any sinne: but he findes in some mens inwards that malice, whereof another is lesse guilty. Corne that growes on a house-side, often shoots up higher, and lookes fairer, than that of the tilled field: yet this we gather, that we neglect, because we know the root is naught. Though our persons shall bee judged Secundum opera, according to our workes: yet our workes shall be judged Secundum corda, according to our hearts.
3 An Angell is dispatched to resist Balaam: this is one of the noble employments of those glorious spirits, to give a strong and invisible opposition to lewd enterprises. Many a treacherous act have they hindred, without the knowledge of the Traitor. Among the divers conspiracies against Queene Elizabeth some by the adversaries owne confession, were prevented by miracle; they knew not how. It pleased their malice to give out, that they were crossed by the diuell: but we acknowled with thanks-giving, it was the hand of God; and say with Daniel; Dan. 6.22. Our God hath sent his Angell, and delivered us from those mercilesse Lions. How often hath the murderer prepared his weapon, the theefe plotted his robbery, the enemy set his ambush, and beene disappointed above their imagination? Sure there was a secret resistance, God sent his Angell to crosse the designes of Balaam. It is our honour, that God hath set us on worke for this purpose; therefore also are Preachers called Angels. As God hath made his Angels Ministers, so he hath made his Ministers Angels: the whole scope of our labour is to stop sinners in their way of disobedience. To stay the course of evill, whether Ministers doe it by the Word, or Magistrates by the Sword, is in both their hands Angelicall service. Yea, and to prosper this worke, both the Tribunals of the one, and Pulpits of the other, are protected by Angels, or they could not stand.
But now in what case are the wicked, that have Gods Angels for their opposites? How deplorable and desperate is their estate? God they have made their enemy, Angels they cannot call their friends, divels labour to damne them, the world cannot save them; whither, oh whither should they runne for refuge? Balaam goes away from God, (for he leaves him, that does not aske leave of him) the devill provokes him, a good Angell resists him, what shall become of him? How should those heavenly Spirits beare that man in their armes, like nurses, upon earth living; or beare up his soule to heaven, like winged Porters, when he dies; that refuseth the right way? Psal. 91.11. They shall keepe us in our wayes. Out of the way it is their charge to oppose us, as to preserve us in the way. Nor is this more a terrour to the ungodly, than to the righteous a comfort. For if an Angell would keepe even a Balaam from sinning, how much more carefull are all those glorious powers to prevent the miscarriages of Gods children? From how many fals and bruises have they saved us? In how many inclinations to evill, have they turned us? Either by removing occasions, or by casting in secretly good motions. We sinne too often, and should catch many more fals, if those holy Guardians did not uphold us. Satan is ready to divert us, when wee endevour to doe well: when to doe ill, Angels are as ready to prevent us. Wee are in Ioshua the high Priests case; with Zech. 3.1. Satan on the one hand, on the other an Angell: without this, our danger were greater than our defence; and wee could neither stand nor rise.
4 The Angell stops Balaam, not strikes him. Why doth not God confound him, as well as withstand him? Why did he withstand him, yet so as to let him passe? God is pleased to warne the very wicked, before he destroy them: they shall see his dislike, ere they feele his wrath: that so at once, hee may be glor fied, and the mouth of all wickednesse stopped. If all Gods warnings were laid to heart, how few should perish? So he spares Balaam, because hee had more to doe with him: that tongue shall get him honour in Moab, which meant there to dishonour him. God sees it more for his glory, to fetch good out of evill, than to suffer no evill at all. Pharaoh shall be soundly knock’d, before he be slaine. Why? I will get mee honour upon Pharaoh, saith the Lord. Hee could soone rid the world of bad members, but then hee should lose the praise of working good by evill instruments. The bad mans sinne is the good mans sorrow: he must grieve for it, he may not repine at it. The wicked doe not sinne behinde Gods backe: hee sees it, and suffers it; and though for a time hee Psal 50 21. hold his peace, he will call them to a strict account for it. It is no good signe for a man to prosper in his ungracious courses: God owes him a payment; and it shall bee the greater, when hee comes to reckon with him for all his faults together. Doe you marke none worldly and wealthy; that are rich in goods, and penurious in good deeds? That man doth not more treasure up gold, than wrath; and while hee grudgeth his superfluity to the poore, he grudgeth mercy to his owne soule.
5 After all oppositions, the Conjurer is arrived in Moab. Hee had seene an Angell against him, heard a beast speake under him: and if the former were familiar, yet this last was strange and uncouth: yet hee is not afraid to ride on that Asse, whose voice was still in his eares. Newes goes post to the Court; the long expected guest is come. Now as if hee had been some great Monarch, the the king sets out to meet him: hee that to fetch him sent Princes, goes himselfe in person to welcome him. They both looke for promotion, either from the other: and hee that said, Am not I able to promote thee? Insinuates a confession withall, Thou art able to promote mee. Two would bee raised, and both with the downefall of a third. Now the bargaine is sure on both sides: the very sight of the Physician hath halfe cured the disease.
But who can wonder enough at this, that a king thus graceth a Prophet? Such respect have even Pagans borne to those that were but reputed Prophets; their purses, their palaces were not held too deare for them. How should this cast a blush upon the cheekes of Christians? Those shewed false gods, we teach the true: they brought poison, wee bring the food of life: they flatter’d men to destruction, ours is the tidings of salvation: yet they were honoured, wee are despised: wee are defrauded, they are rewarded. So that if Barbary wring her hands for mistaking, Christendome shall rend her heart for abusing the messengers of God. Our names come into few mouthes, out of which they returne but with reproaches. Among the rest of our sinnes, O God, be mercifull to the contempt of thy servants.
6 The superstitious king hugges Balaam, and his hopes in Balaam: and confident of the successe, he feasts his gods, his Princes, his prophet, and spares for no cost. Next morning they all visite the high places of Baal, altars are erected, sacrifices prepared, the number designed: seven altars, seven oxen, seven rams. What a glorious businesse was heere? Why seven? Would not one have served the turne? The true God is but one, and he required but one Altar at once: did he now stand upon numbers? There is nothing more magnificent than false devotion. Idolaters in all ages have made more pompous shewes than the true worshippers. Religion seldome hath so faire a flourish as superstition. The harlot affects gawdy dressings, the sober matron does not. Truth had rather goe naked, than weare the caparisons of hypocrisie. Wee paint old rotten houses: sound and substantiall buildings honour themselves with their owne bare worth. What a world of plausible devices hath the Church of Rome invented to hold up her credit in the world? To say nothing of their proud vaunts of antiquity, universality, succession, name of forefathers, which amaze and besot an ignorant heart. The glorious shewes of their processions, the gawdy ornaments of their Altars, the rich robes of their images, the pompe and magnificence of their places, the triumphs of their great Feastivals; these transport simple and shallow spectators. Nature is led by sense: children and fooles cannot well bee of any other religion. Alas, they see not the inside; the doctrine that maintaines Idolatry, justifies treason, commends lying, refugeth murder, disgraceth the Word of God, dishonours the Mediatorship of Christ. It is but the face they behold, not the heart; yea, it is the paint, not the face. I have heard of a Traveller, that could get no lodging in his Inne, unlesse hee were bedfellow to a stranger, that seemed a goodly Person. They slept together all night. This passenger waking first in the morning, drawes the curtaine, and seeing a deformed, stigmaticall, and mishapen creature in the bed, cryes out that he had lodged with the devill. Yet when this ougly Heteroclyte had put on an artificiall nose, a glassen eye, covered his bald head with borrowed haires, and clapt a rich sute on his backe to hide his other deformities, hee appeared a brave proper man againe. If you should see the Church of Rome naked, without her disguise, you would loath her: but stay till she put on her dressing; her artificiall Head, the Pope; her artificiall hands, the Iesuites; her garish apparell of pompe and ceremonies, she will tempt you to love her. If a Pagan should aske a Papist, what God doe you worship? and hee should truly answere, a god that delights in blood, that rewards treason, that commands dissembling, how horrible would his religion appeare? But clothe all these with arguments and neat distinctions, and pompous ostentation; and then how many unblest understandings are bewitched with it? Error had need bee gorgeously set out, or else Truth would soone marre her market.
7 Balaams altars are smoking, the king expecting, the Prophet desiring: but all will not doe; God will not give him leave to curse Israel. Againe they renew the sacrifice, and change the station; like an unlucky gamester that lookes for better successe in another place. Yet if Balaam be constant in solliciting, God will be more constant in denying. How shamelesse was that forehead, which durst importune God after so many denyals? Yet still the love of earth overmasters the feare of heaven; and as if the infinite Deitie were not every where; he chuseth a new place for sacrifice; and dares rather hope a change, than change his hope. In the midst of all this distraction, his tongue blesseth against his heart, and his heart curseth against his tongue.
Balak hearing this unlook’d for newes; first expostulates; I tooke thee to curse mine enemies, and behold thou hast blessed them altogether. Next hee intreats, Numb. 23 11. Neither curse them, nor blesse them at all. Lastly, he chides, I thought to promote thee, Ver. 25. but the Lord hath kept thee backe from honour: as if he would make him curse God, Numb. 24.11. for not suffering him to curse Israel. Doth God hinder Balaams promotion? no, be hinders Balaams destruction; in that he will not let him be so bad as he would. Many a man goes to hell for getting what hee should not; Balaam must thither for desiring to get what he could not. Unjust gaines may bee honey in the mouth, but they are gravell in the throat, poison in the soule. It is to be feared, Prov. 21.6. that many trades-men have not a little to answer for about this reckoning. Let them search their chests, search their hearts; and if they finde any of this adulterate gold among their heapes, away with it, as they love their soules away with it. For else they have lockt up a theefe in their coffers, which will carry away all, Chrys. Prov. 21.7. and at the last themselves with it.
8 The king may fret, but the Prophet goes on: and in stead of cursing Israel, he curseth Moab. A Scepter shall rise out of Israel, that shall smite the corners of Moab, Numb. 24.17. and destroy all the children of Sheth. As if hee did protest, I may curse, but I dare not: I would curse, but I cannot. The king is angry with his sorcerer, the sorcerer is angry with God: Balaam hath his dismission, yea command to bee gone. Yet rather than lose all his hopes, he will now speake worse than curses. Hee falls in with the councell of Moab, and adviseth them a way how to make God curse them himselfe. If the serpents teeth bee sowen, armed men will come up worse than they. It is not for lacke of desire, that I doe not curse Israel: thou dost not more wish their ruine, than I wish thy recompence. Now so long as they keepe in with God, there is no inchantment against Iacob, nor divination against Israel. Get them but once into rebellion, and they shall curse themselves. Numb. 23.23. There is no withdrawing God from them, but by withdrawing them from God: procure them to sinne, they shall fall alone. They will admit no sinne sooner than wantonnesse; this will be wrought upon them by faire faces: adultery will draw on idolatry, and both fetch downe Gods anger upon them. Beauty shall tempt them to gaze, their sight shall draw them to lust, their lust to folly, folly to superstition, and so God shall curse them for thee unasked. Heere was policy derived from the conclave of hell. Vbi benè, nemo melius: ubi malè, nemo pejus. Where Balaam spake well, never any Prophet spake more divinely: where ill, never any devill spake more desperately. This project tooke too well: ill counsell prospers faster than good. Kindly seed fals often out of the way, and roots not; but the tares never light amisse. They looke, and lust, and sinne, and perish. The Balaam of Rome, the Balak of hell, sit in councell against us: but if wee doe not yeeld to sinne, they shall never hurt us.
Who loved the wages of unrighteousnesse. Where we have three things propounded to our instruction, First. what this wages is, Riches. Secondly, how they become the wages of unrighteousnesse. Thirdly, the basenesse of the covetous heart, that sets his affection on this wages, that loves such riches.
1 There have beene some busy humours and stirring wits in the world, that with bitter declamations have inveighed against riches: like foxes, dispraising the grapes which they could not reach; and because they might not be rich themselves, would needs perswade the rest to be poore with them for company. Eustathius, Pelagius, the illuminate elders of Munster, some ignorant votaries of Rome, have taught and practise these absurdities; fit for none but rebels and bankrouts, or (if you will) idle and unusefull beggars. But the crowne of the wise is their wealth, and the Blessing of God maketh rich; August. and Pium pauperem suscepit si••• divitis. Prov. 22.2. The rich and the poore meete together, the Lord is the maker of them all. I should not feare, if the best of those mendicants should preach you a Sermon against riches, that you would presently be out of love with them: I rather feare, you would be greedy of this unrighteous Mammon, whosoever condemnes it. Therfore for your satisfaction; you may be rich and happy, if you will be rich and godly. Cupiditatem, non facultatem reprehendimus: it is the bad affection, not the lawfull possession of riches, Eccl. 13.24. that we blame. Bona est substantia, si non sit peccatum in conscientia. God doth not charge us to renounce riches, but to avoid the dangers incident to them. When they come in Gods name, in Gods name let them be accepted; otherwise the Saints would none of them. Gen. 14 23. Abraham refused the King of Sodomes liberall offer, lest he should say, I have made Abraham rich. God had promised to be his great reward: the King of heaven shall make him rich, the King of Sodome shall not. Hebr. 11.24. Moses refused to be called the sonne of Pharaohs daughter: not that he thought it unlawfull: for when God called him to honour, he behaved himselfe as a worthy Prince. Daniel refusing the Kings portion for pulse, yet thought it no sinne to fare well: therfore being advanced to honour, he kept a table befitting his estate.
But those that are Gods sworne Pensioners, will not live at mens finding. What he gives bountifully, they take thankfully. As Achsah, when her father had given her a portion desired also a blessing: so where God gives a portion, there is alwayes a blessing with it. Otherwise, as at a Funerall dinner there are many guests, and great cheare, but no mirth, because he is dead that should make it. So in a full estate there is varietie and abundance, but no joy of conscience, because that is wanting which should giue it, the love of God in Christ.
All things are not to be blended in a communitie: the Christian hath a double right to the things of this life. First, a spirituall right: man came naked out of the earth, his mothers wombe; yet was he then so rich as to be lord of all. Heaven was his roofe, earth his floore, the sea his pond, the Sunne and Moon his torches, all creatures his vassals. This though Gods earthly sonne lost to his posteritie, yet his heavenly Sonne recovered for his chosen, 1 Cor. 3.21. in whom all things are ours, and we are his, and He is Gods. Secondly, a civill or humane right: for it is false to say, there is no tenure but grace, no title but charitie. By the rule of Grace, the civill owner may be a spirituall usurper: and the spirituall owner may be a civill beggar. But there is another law, Ius gentium, whereby God divides to every man his owne proprietie; otherwise that were a superfluous Commandement, Thou shalt not steale; for no man can steale his owne. In a word, Paul chargeth Timothy to 1 Tim. 1.17. charge the rich in this world, that they be not high minded, &c. He sayes not, Charge men that they be not rich, but charge the rich that they be not proud. Your riches shall doe you good, when you doe good with your riches. But many a man may say of his wealth, as it was epitaph’d on that Pope, He got it like a fox, held it like a lyon, and left it like a dog: as the boate drownes the passenger, yet afterward comes it selfe safe to the shore. Riches too often do worldlings the kindnesse to helpe them unto hell, and that when they are
2 The wages of unrighteousnesse.] The gaine that comes in by unwarrantable meanes, defineth this wages. God hath set certaine bounds and limits, beyond which if men step to get wealth, they may get it with a vengeance. Every man hath his orbe or compasse, Iustice, Integritie, Innocencie: if he can be rich within that allowed sphere, much good do it him. Balaam would have built himselfe a fortune upon the ruines of Israel, and got wealth by a curse: the curse indeed he got, but the wealth he missed. So it becomes the wages of unrighteousnesse. Not to mention those two trusty servants of Mammon, Vse and Brokage; which have been so anciently, so universally condemned: there be some trades that live altogether by this wages; and so reconcile at once lucrum in arca, and damnum in Conscientia. They have two evasions: First, every thing is worth what it may be sold for. But as a rigorous price is the breach of charity, so an excessive price is the violation of Iustice. It is no matter how they honest it with faire profit, when God shall judge it foule theft: or how they esteeme that lawfull gaines, which they shall find unrighteous wages. Secondly, Cavent Emptor, at the buyers perill: though the measure be defective, the matter vicious, all insufficient; yet still let the buyer looke to it. Volenti non fit injuria, no man can wrong himselfe, none are bound to buy. But do they not both conceale the faults in their knowledge, and protest the goodnesse against their knowledge Is not deficiencie of worth their chiefe Prentice, and excesse of price their best factor? Whatsoever comes by force or by fraud, fals vnder this terme; the wages of unrighteousnesse, and will fall heavy upon the gainers. It is an unhappy profit that ariseth from the anothers losse: he that cares not who doth lose, so he may gaine; shall be sure that whosoever gaines heaven, he shall lose it. The oppressor will hedge in his poore neighbours estate, though it be to his utter undoing; as the bloody theefe cuts off the [travellers] finger, and it be but to have his ring. 1 King. 21.2. Let me have thy vineyard, saith Ahab, and I will give thee a better for it, or the price of it in money. One would thinke heere was square dealing; no extorting it by force, but requiring it by a faire composition either the value in money, or in exchange. Yet was there iniquitie under this pretencie: for God had forbidden the Israelites to alienate their inheritances: this Ahab knew; and therefore what Naboth might not lawfully doe, he might not lawfully require. It was well that he did not wrest it, it was not well that he did desire it: yet now, against all Iustice he will have it. Being denyed, he fals sicke of the sullens, and is ready to breake his heart, because Gods law might not be broken. In this fit the devill sends him a physician; Iezabel casts cold water on his face, and puts spirits into him of her owne extraction. Let thy heart be merry, I will give thee the vineyard of Naboth. Sathan knew of old, when mischiefe was to be done, where to find a helper. A fast is warned, the citie assembled, Nabaoth convented, confronted, accused, sentenced, stoned, and now his vineyard is escheated to the Crowne. The false witnesses have their wages out of Iezabels purse; the Iudges have their wages out of Ahabs favour, Ahab and Iezabel have their wages out of Naboth vineyard: but Naboth speeds the best; for he changeth a vineyard on earth for a glorious inheritance in heaven. Here was the difference; Ahab shall lose a kingdome for a vineyard, Naboth shall lose a vineyard for a kingdome. Thus Gehezi runs after Naaman for this unrighteous wages: his Master was carefull to winne honour to God, and credite to his profession, by denying those Syrian presents: the man will marre all in requiring, in receiving them. He will enrich himselfe by belying his Master, and disparage that holy function in the eyes of a new convert; and all for a little of this cursed trash. Yea Iudas will betray his master, his Saviour, himselfe, for this unrighteous wages. O how execrable is that gaine which doth lose the soule? How desperate is that soule which will bee lost for gaine? Did not Satan first make sots of worldlings, he could never perswade them to venture their eternall blessednesse, for these transitory vanities: yet still they love this wages; which is the next point.
3 The basenes of the covetous heart, to love the wages of unrighteousnesse. There is no man that loves evill for it selfe, but for some imaginary good he expects from it. Something is proposed, either profit, or pleasure, or some kinde of wages, that tempt men to love sinne; else they never would embrace it. Achan would not have sacriledged, nor Gehezi have disgrac’d the Prophet, but for the wages of gaine. The most wicked doe not love evill simply for it selfe, but for some other respects, which is their propounded wages. To discover this folly, let mee describe riches to you, by their three properties.
1 By their foundation, or the garden where they grow; this world. All is but earth; they consist in acres of earth, bowels of earth, beasts of the earth; and all are valued, by peeces of earth. They all come from the earth, tend to the earth, and one mouth-full of earth makes an end of them all. The earth is the basest part of the world: yet earth is the end of all this wages; except (which is worse) some of it be taken out in hell. They are like Nebuchadnezzars Image, a composition of metals; but the foote is clay. God hath laid heaven open to our eyes, and placed our heads next heaven: but gold and silver he hath hid from our eyes, and placed them under our feete. Yet worldlings invert all; and like Tumblers, stand upon their heads, and kicke at heaven with their heeles. They subject their hearts to that, which God hath subjected to their feete. Covetousnesse is Idolatrie: S. Paul puts them both in a bagge: now how sordid is that Idolatrie, which shall worship deum lutulentum, a dirty God?
As riches grow in the world, so they goe not out of the world. It is but a Pagan follie, to put mony in the dead mans hand at his buriall, to defray his charges in another world. Of all our hoords and heapes we shall not carry one single peny with us. Among the Indians, belts, bracelets, and rattles were of high esteeme; yet we despise them. Their gold and silver is precious in Europe, which was there contemptible. Things are, as they are used or valued: the moneys that passe in diverse countreys, are not currant here; nor much of ours there! All our pieces of gold are but currant to the grave; none of them will passe in the future world. Therefore as merchants when they travell, make over their moneys heere, Luk. 16.9. to receive them by bils of exchange in another country. Let us doe good with our goods while we live, that when we die, by a blessed bill of exchange, we may receive them againe in the kingdome of heaven. To part with that we cannot keepe, that we may get that we cannot lose, is a good bargaine. Wealth can do us no good, unlesse it helpe us toward heaven.
2 By their uncertaintie. The forme of money agrees well with the condition of it: Aug. it is stamped round, because it is so apt to runne away. Could we be rich so long as we live, yet that were uncertaine enough: for life it selfe is but a dreame, a shadow, but a dreame of a shadow. Rich men are but like hailestones; they make a noise in the world, as the other rattle on the tiles of a house; downe they fall, lie still, and melt away. So that if riches could stay by a man, yet he cannot stay by them. Spite of his teeth, Psal. 49.17. he shall carry away nothing when he dies. Life and goods are both in a bottome, both cast away at once. Yea of the two, life hath the more likelihood of continuance. Let it flie never so fast away, Riches have Eagles wings, and will out-flie it. There be theeves in the high-wayes, that will take our moneys, and spare our lives. In our penall lawes, there be not so many wayes to forfeit our lives, as our goods. Rich Iob lived to see himselfe poore to a proverbe. How many in this Citie reputed rich, yet have broken for thousands. There are innumerable wayes to be poore; a fire, a theefe, a false servant, suretiship, trusting of bad customers, an unfaithfull factor, a Pyrate, an unskilfull Pilot hath brought rich men to povertie. One gale of wind is able to make merchants rich or beggars. Mans life is like the bankes of a river, his temporall estate is the streame: time will moulder away the bankes, but the streame staies not for that: it glides away continually. Life is the tree, riches are the fruite, or rather the leaves: the leaves will fall, the fruite is plucked, and yet the tree stands. Some write of the Pine-tree; that if the Barke be pulled off, it lasts long: being on, it rots. If the worldlings barke were stripped off, he might perhaps live the longer; there is great hope he would live the better.
Why should we dote upon this world, which hath so many doores to let out wealth? Why love wealth, that when the doores are shut, and all the windoores, can yet creepe out at a quarry, at a cranny? Who would stake or wager his mansion house, against a booth! Curious glasses are pleasing vessels; yet because they are brittle, we doe not thinke them precious. Salomons royalty was not comparable to a Lily, nor the Crowne on his head to the Coronation-flower in the garden: yet because they are flowers, whose time is but for a moneth, necessitated to fading, wee respect them thereafter: to day they are for the bosome, to morrow for the beesome. There is nothing laudable, that is not durable: nor doth it afford us so much joy in the welcome, as sorrow in the farewell. It is with the rich man at his death, as with a sleeping man when hee wakes out of his dreame. In life the worldling hath much; all this while hee dreames: when he dies and wakes, hee is not worth one groate. Alas, that wee should set our hearts, and hazard our soules on that, which is so certaine to vanish, and so uncertaine to stay! It was the speech of a worthy Father; This is all I have got by my riches and honour; Aliquid habui Christum praeferre potui; I had something to which I could preferre my Saviour. Happy are wee, when wee care not to call any thing our owne, but Iesus Christ.
3 By their mischiefe; many thinke themselves undone by losing them; but too many are undone by keeping them. Our Saviour cals them Thornes. First, for their sharpenesse; they pricke and 1 Tim. 6.10. pierce the heart through with many sorrowes. They expose men to dangers; the fat booty invites the theefe: they are but sponges, that sucke up much for one squeesing. Children inquire into the age of their parents, executors long to cloze up their eies; sometimes the pillow is pull’d from under their heads a day before their times. Weapons of iron hunt after wedges of gold. Still gold is the most perillous metall; Ferróque nocentius aurum. Secondly, Thornes are the shelter for serpents, and riches the d nne of many sinnes. They are haunted with 1 Tim. 6.9. temptations and snares, with foolish and hurtfull lusts, that drowne men in destruction. The foulest fact that ever was done in the world, was done for money; even the betraying of Christ. Thirdly, they hinder the growth of corne, and the pathway of passengers: but not more than riches doe choake the seed of the Word, and of all grace; and barre up the way to the kingdome of heaven. But the greatest mischiefe of all is, they steale away our hearts from God. That joy and content which wee should finde in our maker, we seeke in our drudge. Yea, even the faith of good men is invaded with the feare of want. Indeed the dissolute make it none of their feare; and shall we? Will God be worse to them that follow him, than he is to them that forsake him? yet alas, how doth wealth ingrosse mens confidence?
What is there that the rich man hopes not to doe? He can buy honours and offices, he can buy out faults and offences; yea, foolish Magus thought, the holy Ghost himselfe might be had for money: and the devill presumed that this baite would even catch the Sonne of God. Yet what can riches doe? Can they put off the gowt, asswage griefe, thrust out cares, suspend death, prevent hell, or bribe the devill? A sattin sleeve can as well heale a broken arme. Indeed this they can doe: they can anger God, hurt men, barre the gates of heaven, open the gates of hell, and forward soules to confusion. They are false friends, that will be sure never to faile men, but when they have need of them. Sicknesse will besiege thee, death will summon thee, God will passe his doome on thee: in all this, what can riches availe thee? our manifold receits shall but greaten our accounts; and the moderate estate will have the easier reckoning. Riches are a pit, whereinto we soone slippe, but can hardly scramble out. Aesop hath a fable of the two frogs, that in the time of drought, when the plashes were dry, consulted what was best to be done. One advised to goe downe into a deepe Well because it was likely the water would not faile there. The other answered; but if it doe faile, how shall we get up againe? Small puddles, light gaines will not serve some: they must plunge into deepe Wells, excessive profits; but they doe not consider how they should get out againe. So it comes to passe, that either they are famished for want of grace, or drowned in a deluge of riches If this world be a sea, over which we must swimme to the Land of Promise, I doe not see what use there is of this abundant luggage, unlesse it be to sinke us in the waters.
To conclude, we are here like unexperienced yong travellers in an Inne; the Host bids us chearefully welcome; we flow and frolicke, and spend with mirth while our stocke lasts: that once gone, the Hosts changed countenance drives us out of doores with shame and nakednesse. We exhaust the vertues and powers of our soules, in satisfying our covetous and carnall lusts: but then at last, wee must depart away sad and melancholy, bankerout of all goodnesse, clothed onely with scorne and sinfulnesse. Our joyes are like fire; either durable or transient, according to their subjects. Fire in straw is a blaze, and away; in solid wood, lasting. Ioy in heavenly things is everlasting; in the stubble of earth, but a flash. Wee finde keyes of iron and of gold; wee know not to what lockes they will guide us; therefore wee chuse the golden ones. At last we see by experience, that the richer metall brings us to the poorer purchase; it opens only a cabinet of toyes and bracelets: but the iron keyes of labour, repentance, and mortification, which we slighted, doe open the doores of heaven, and let us into those invaluable treasures. The blood being poisoned, hath recourse to the heart, as the principall fort and refuge: but while it there seekes remedy, it thither brings instant death. Our desires infected with the world, run to the heart; and while they call it to rejoyce with them, they bring it to destruction. Drowning men catch hold of any thing that comes next to hand, though it bee the root of a weed; yea, they will tenere tenentes; lay hold on them that lay hold on others. They that are plunged into the gulfe of avarice, for want of better stay, rest upon the rotten stickes of wealth, and so perish. Mans heart is so conscious of the owne weaknesse, that it must have somewhat to trust upon; it cannot move without a prop: now a weake stay is held better than none at all. Politicians say, better a Tyrant than no king: but who would refuse a good king for a tyrant? Who would 1 Tim. 6.17. trust in riches, that might trust in God? Riches are but for this world: God is Lord of this world, and of that also to come. Where the glory of this world ends, the glory of heaven begins. Riches are heere to day and gone to morrow; but Heb. 23.8. Christ is the same yesterday, and to day, and for ever. He is the first, and the last; blessing our beginning, crowning our end, and never forsaking us in the midst. Riches are but livelesse and senslesse things; meerely passive in gift: they cannot so much as bestow themselves, much lesse other things. The Lord is a living God, and a giving God; unchangeable in his goodnesse, most bountifull in his beneficence. Bonum est confidere in Domino: some trust in their horses, and some in their swords: some trust in their lands, and some in their wits: some trust in their friends, and some in their monies: but let us trust in the Lord: the rest may have their uses, onely God shall have the confidence of our hearts for ever.
Take the summe of all: the mischiefe of this wages of unrighteousnesse is not confined to this life: the full payment of it is in hell. Balaam desired one wages, but hee found another: gold he coveted, as the reward of sinne; this hee required, and had not. Iudgement he found, the reward of sinne indeed, this he had though hee required it not. Hee went not away without wages: what the treasure of Moab denyed him, the sword of Israel paid him. Unjust gaines never escaped just vengeance. A man may come honestly by his wealth, and yet dishonestly use it; by making his table a snare, or his coine a bawd to sensuality. So God sends meate, but there is another that brings Cookes; a good estate is dressed to an ill purpose. But that which is quaesitum injustè, shall bee justè requisitum, Iob 20.15. Hee that hath swallowed downe riches, shall vomite them up againe, God shall cast them out of his belly. He shall cast it out of his bowels, or cast out his bowels with it. God had reserved to himselfe the treasure of Iericho: the blood of that wicked city shall be spilt to his honour, the riches kept for his use. Who but a miscreant can grudge, that God should serve himselfe of his owne? Achan spies a booty, and filcheth it; Israel knowes not of it; they goe on in their warres, and are beaten by a little towne. Ioshua expostulates, Iosh. 7.8. O Lord, what shall I say, when Israel turneth their backes upon their enemies? God answers, Israel hath sinned: that people which prevailed for their faith, are beaten for their sinne. A fault is committed, but by whom? The crime is spoken of, not the man. What shall discover him? A lot. Achan thought he might have lien as close in all the throng of Israel, as the wedge of gold lay in his tent. This hope of secrecy first moved him to sinne, and now armes him with confidence against feare of shame. But when he saw the lot fall on his Tribe, he began to startle: when upon his family, hee changes countenance: when upon his houshold, hee quakes with amazement: and is no lesse than confounded, when himselfe is designed the man. With what eyes did Achan looke on that spoile, which his fellowes saw and contemned? The over-prizing of riches will make men transgresse for a piece of bread. They that admire the glory of metals or brave clothes, shall not bee innocent. But what was the reward of all this? The lot discovers him, the stones kill him, his family and substance perish with him. Loe, ye that feare not to rob God of his consecrated things, what shall bee the wages of your unrighteous sacriledge: you cannot goe to the grave in peace.
Gehezi derives from 2 King. 5.25. Naaman a rich gift, layes it up, wipes his mouth, and stands before his master, whom hee had so fouly abused: as if hee thought to blinde the eyes of a Seer. All his attendance on that wonder-working Prophet had not wrought so much on his heart, as to know that the undeceivable eye of Providence Divine discerned his workes, his words, his thoughts. Hee runnes, fetches, disburdens, conceales; but where did he thinke God was all this while? To convince his hypocrisie, his master askes him, Whence commest thou Gehezi? To let him know, that he knew hee had beene where hee should not. Thy servant went no whither. He had got the booty with a lie, and with a lie he would keepe it. Whosoever loves this wages, must not sticke with the devill for such a service: if a man will steale, it is necessary he should lie. In those dayes, to lie unto the Prophets was as much as now to out-face our senses: yea, our eyes see not halfe so cleerely, as did their mindes. This Gehezi might have considered afore; that Prophets have spirituall eyes, not confined to bodily objects; that their hearts went abroad, when themselves sate still at home. Vers. 26. Went not mine heart with thee? Heare then, and bee convinced; Is this a time to receive money and garments, oliveyards and vineyards, sheepe and oxen, men-servants and maid-servants; which in thy conceit thou hast already purchased? Hither thou went’st, this thou said’st, thus thou did’st, and thus thou sped’st. How pale now did this guilty theefe stand before the Tribunall of his master? With what a trembling heart did hee expect some heavy judgement? Heare this yee lovers of wealth: all your wayes bee overlooked by invisible witnesses; and when you have gotten riches, and forgotten the unrighteous meanes, the divine Iustice shall call you to a reckoning, perhaps worse than Geheza’s. Yet his talents could not buy off his sores, nor his garments hide his shame: his teares might wash off the guilt of his sinne: not they and another Iordan shall clense his leprosie. That shall remaine as an hereditary monument of Gods wrath upon fraud, avarice, sacriledge: and hee shall more lively proclaime to the world by his face, than others by their lippes, the cursed wages of unrighteousnesse.
Take one Instance more; 1 King. 21.2. Ahab promiseth Naboth very reasonable composition for his vineyard. This seemed a faire motion, yet Naboth saw violence under this plausiblenesse, and refuseth to bargaine. Hee did not so much sticke at the land, as at the Law: one earth might bee as good as another, and money as good as either. Naboth did not feare losse, but sinne: hee would gladly bee quit of his patrimony, if God would acquit him of iniquity. Yet Ahab fals sicke, and takes a strange surfet of those grapes hee never tasted. Like some longing woman, all his appetite stands to those sallets; whereof if he cannot feed, hee will fast. Iezabel undertakes to cure him; I will give thee the vineyard of Naboth. Ahab wanted neither wit nor wickednesse, yet he was a meere novice to Iezabel: there needed no other devill to plot and execute this mischiefe. What, shall a subject deny his king? I will soone rid the king of such a subject. She subornes false witnesses, and corrupts the Senators: those accuse Naboth of blasphemy, these judge him to die, the people stone him: heere was a quicke dispatch, an easie paiment for a rich vineyard. All this while God sits still, and saies nothing. Much good doe it thee, O king, with thy vineyard: many faire flowers and sweet grapes may it yeeld thee: applaud thy Iezabel for her cunning, triumph over the blood of an harmelesse subject, please thy selfe with thy wages of unrighteousnesse: yet let me rather die the death of Naboth, than doe the deed of Ahab. Naboths turne was over, when Ahabs was to come. Naboth and Ahab shall both bleed; the one by the stones of the Iezreelites, the other by the shafts of the Aramites. Ahab dealt cruelly with Naboth, God shall deale severely with Ahab. The dogges shall licke his guilty blood, that to the dogges had given the blood of the innocent. Onely the cause and the end makes the difference; Naboth lives holy, and dies happy: Ahab lives in wickednesse, and dies in vengeance. Naboth bleeds as a Martyr, Ahab as a murderer. Consider this just retaliation, yee whose covetousnesse hath made beggars, and then not releeved them: your children shall begge, Psal. 109.10, 11, 12. and none give them. Read Psal. 109.10. Or perhaps God will take order for your wives and children, as hee did for Ahabs. 1 King. 21.24. Whether they die in the city or in the fields, the dogges or the fowles shall eat them. You shall not need to take thought for your posterity, or study to traduce your ill got riches; God will ease you of that care, by depriving you of heires. You have made your children not more heires of your body, than of your curse: the curse shall remaine theirs, but God shall dispose of the riches. Ahabs cruelty to Naboth hath made both the mother and the children Dogges meat. God will recompence the slownesse, with the sharpenesse of his revenges. Vers. 23. A Syrian drawes a bow, wounds Ahab, his blood flowes in the charriot, and paies Naboth his arrerages. The charriot is washed in the poole of Samaria, the dogges come to claime their due. Iezabel is throwne out of a window, and brained: for their due, the dogges come againe. They licke the blood of Ahab, they eat the flesh of Iezabel: the tongues of those brute creatures make good the tongue of Gods Prophet. I hope you will now say, that Naboths vineyard is throughly paid for.
Let mee conclude with Balaam. The king dismissed him, and hee pretended haste homewards: but hee lingred so long, that hee left his bones in Numb. 31.8. Midian. His tongue had insensibly slaine many thousands of them, their sword shall kill him for it. Nor is it mentioned for his honour, that hee fell among the kings: but for speciall notice, that all his sorcerie could not save his life. Hee suborned whores to their beds, now those whores shall also fall upon their swords. Moses seeing that they had slaine the men, and reserved the women, grew angry. These caused Israel to sinne, Vers. 17. by the counsell of Balaam; therefore kill every woman that hath knowne man. They that had tempted the lust of Israel with their faces, shall feele the revenge of Israel in their bloods. How happie was she that had not plaid the harlot; her maiden-head was her ransome: whereas shee that had lost her virginitie, most lose her life. Righteous are all thy judgements, O God.
Now as men seriously love this wages, let them accept of such a service. What shall it doe you good, that you have scraped, and heaped, and hoorded, when God shall come to reckon with you for all these! I would not have one widow weepe, nor one orphan cry against me, for all the wealth of the Indies. Nor is it enough to cleare thee, that thou didst not injuriously get, what thou hast penuriously kept. The theefe is not worse than the receiver; nor the hoorder any better than a purloiner. Some get their wealth with a false key, others keepe it with a rustie locke; both shall be convinced of uncharitablenesse. The Foxe and Badger (in the fable) come to the Lions court, to present their new-yeeres gifts. The Foxe had nothing but from hand to mouth, yet he gave liberally: the Badger had store lying by him, yet pleaded povertie, and gave sparingly. But the Lion censured them both to death; because the one did steale to pay tribute, the other would not pay tribute of what he had stollen. The politicke worldling deceives, gaines, and gives somewhat: the hoorder scratches, multiplies, and keepes all: God shuts them both out of heaven, by the warrant of two Texts. The one, Ephes. 4. Let him that hath stollen, steale no more: Ephes. 4 28. but labour in that which is good, to give to him that needeth. The Lord will take no bribes; we must honestly get, what we charitably give. The other, Luk. 12. Luk. 12.21. So is hee that layes up treasure for himselfe: even like that wretched Churle, who purposes to fill his barnes, and famish his soule; So, that is, as very a foole as he was. They may thinke themselves the onely wise men, fit for honours and offices: but they are fooles on earth, and no fooles shall enter into heaven. This is indeed the wages of unrighteousnesse; now grace keepe us from such a service, and mercie deliver us from such wages.
