2 Peter 2:15 (part 1 of 2)

A Man hath but two hands, but two feet; so hee hath but two kindes of wayes for those feet, but two sorts of workes for those hands. His deeds be either good or bad, his way is either right or wrong, and his end will be either heaven or hell. The right way is hard to passe, and not easie to finde: therefore God gives us his Word for a Guide, and his Grace for an Assistant. But the wrong way is so familiar, that we know it from our childhood; and so easie, that we runne it by nature. We need not bee taught it, for if we bee not taught the other, we will never forsake it. Besides the easinesse, that it is without difficultie; the smoothenesse, without rubs; the advantage, downe a hill, without paines; It is numerous, and multiplies it selfe into great varietie. [Malum] Culpae, Sinne is the head or beginning of it, and this divides it selfe into three, 1 Ioh. 2.16. The lust of the flesh, lust of the eyes, and pride of life; and those three into three thousand. Now the concluding terme where they all meet, is Malum [Poena], Punishment. So that if a sinner doth not like one way, hee may take another; if he cares not for excesse, he may admit gripulousnesse: there is choice enough: any of all those millions of obliquities is able to bring him to hell; that [Randevous] and common terme where all transgressions have appointed to meet. The devill is called the god of this world, as it were, Lord of the soile, having a commission to take up those wefts and strayes, that wilfully straggle from the way of truth, and keepe not the precincts wherein God hath bounded them.

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

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

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

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

They have forsaken the right way.] Perseverance is the Crowne of all Graces. Aarons garment had Pomegranats in the skirt: the Pomegranate hath the forme of a Crowne, above all fruits; and this hung at the end of his vesture; to shew that The end crownes all. The righteous mans Psal. 1.3. leafe shall not wither: it is the note of the Glosse, Lapsus foliorum, mortificatio arborum. Happy repentance is sorry for ill beginnings: but to dislike good beginnings, is an unhappy repentance. To divert our selves from vertue, as the Iew put away his wife, without cause, is base ingratitude. Vertue seemes to give a man this charge, when shee first offers her selfe; Either never chuse me, or never lose me. Not to know the right way, is an unblest ignorance; but it is a cursed disobedience, after knowledge to forsake it. To begin in the spirit, and end in the flesh, was in Pauls sense, Folly: but to begin with Grace, and end with wickednesse, is malicious impiety. Yet how many have begun and proceeded well, that have shamed the stage with their last act? 1 King. 11.4. Salomons younger yeeres were studious and full of wisedome his age was licentious and full of misgovernment. The philosopher could say, If every man must have a fit of madnesse, it is lesse unhappy to fall in youth: but certainely it is best not to be mad at all. Youth is petulant; wherein as to fall is easy, so these fals are releeved with pitie. But inordinate errors are both most unseasonable, and most intolerable in old age. Pueritia senum, ludibria juvenum. Salomon was the Beloved of God, the oracle, the miracle of wisedome, in youth: who would not have expected, that the blossomes of so hopefull a spring should have yeelded goodly and pleasant fruit in the Autumne? Yet see, in his old age he forsooke the right way. There is no time that can have securitie from sinne, while it carries the sinne of securitie about it. If any age were safe from this danger, it is the last. If any mans last dayes were safe, old David had not fallen. Youth is impetuous, middle age stubburne, old age covetous, all dangerous. It is no presuming upon time, or meanes, or strength: if God uphold us not, we cannot stand: if he do uphold us, we cannot fall. When we are at our full strength, it is good to be weake in our selves: when at our weakest, to be strong in him, in whom we can doe all things. O blessed conscience in which is found this testimony, we have not forsaken the way of the Lord. All vertues run in the Race, one onely receiveth the garland, the Image of most happy eternitie, haypy continuance. He that continues unto the end, shall be saved.

They have forsaken.] This is more than a meere aberration, of weakenesse; even a resolute, dissolute, absolute renouncing of the right way; without so much as a Farewell to it, or a vouchsafing so much as once to looke backe upon it. Not aberratio, but rather Abjuratio pietatis. When the wicked even fall out with God: as Pope Iulius, having received an unexpected overthrow by the French at Ravenna, did set his face against heaven; Sic, esto nunc Gallicus; henceforth become French: in the name of all the devils in hell, holy Switzer pray for us. So ungodly men betake themselves to new Saints, or rather new devils; hardnesse of heart, contempt of God, neglect of salvation. 2 King. 6.33. Behold, this evill is of the Lord, what should I waite for the Lord any longer? O the desperate resolution of impatient minds! They will stint God, both for his time, and measure: if he faile their desires in either, they turne their backes upon him, or flie in his face. It is one thing to forsake; another to propose and prepense a forsaking: nor is their fault a simple transgression of the law, but a proud and wilfull contempt of it.

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

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

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

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

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

When a man hath erred from the right way of Charitie, into what a number of mischievous courses doth he run? Heere he takes up with injurie, there he layes out with usurie; this man he scandalizeth with malice, with fraud he robbes another, a third he kils with oppression: every unrighteous action that the devill puts in his way, he is ready to embrace, be it as foule as deformitie it selfe. Like that free citizen, that so doated on a female slave, that he would needs marry her, though by that match he were sure (by the law) to become a slave with her. Honestie contents it selfe with one lawfull bed, lust is infinite. Gods charge was ever against Bigamie: Salomon first takes two wives, then three, then hundreds: and having once gone beyond the stakes of the law, he is ready to lose himselfe amongst a thousand bedfellowes. 1 King. 11.1, 2. King Salomon loved many strange women. Heere was enough to overthrow the wisest King of the earth: Women, many women, strange women, Idolatrous women. First women; unus unam uni; He that made one woman for one man, saw that one woman was enough for that one man. 2 Cor. 7.2. Let every man have his own wife; Vxorem, non Concubinam: Suam, non alienam: uxorem, non uxores: a wife, not a Concubine: his owne, not another mans: his wife, not wives. One; for the charge of our wife is like the charge of our words: Whatsoever is more than yea and nay in the one, or more than Husband and wife in the other, comes of evill, and evill will come of it. Secondly, Many women: two is more than God allowes; Bigamie is unlawfull: but Polygamie, many women, is onely fit for a Mahometane. No marvell if many women did ruine Salomon: Adam had but one, and that a good one, and yet she lost the game. If one woman was enough to undoe all men, there is no wonder that many women should undoe one man. Thirdly, Strange women: Strange, because not sealed with the holy signet of matrimonie; for otherwise they are too familiar. Fourthly, Idolatreus women: others onely tempt to lust, these to mis-devotion: if they can joyne our heart to theirs, they will disjoyne it from God.

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

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

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

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

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

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

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

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

For observation, They follow Balaam. There was never any man so desperately wicked but he had some fellowes and followers. Beelzebub fell not alone from heaven; thousands of Angels fell with him in that confederacie. We read of three conspirators, Corah, Dathan, and Abiram, that prevailed with 250 rulers men of renowne, Numb. 16. and famous in the congregation. Those seditious leaders could not erre without followers. Shall an Absalom rebell without seconds? no, 2 Sam. 15.11. Two hundred men went out with him in their simplicitie and knew nothing: even the innocent are wonne to waite upon a Conspirator: It is no hard matter to beguile harmelesse intentions: yea, the true-hearted lie most open to credulitie; & while they meane nothing but faithfulnesse, are brought into rebellion. The name of Davids sonne carries them against Absaloms father: and while they purpose onely attendance to the Prince, they become loyall Rebels to their King. But were there none that embraced this Innovation for their owne turnes? Yes, it grew a strong rebellion. Can Ieroboam be an Idolater alone? no, he no sooner sets up his Calves, but Israel is downe on their knees. If he cause such an impious erection, they presently follow him with their superstitious devotion. One man may kindle such a fire, as thousands are not able to quench. One plague-sore may infect a whole nation, and all the venime of sinne is not spent in the act. The deed may be past and gone, but the pernicious example remaines, and spreads to a wofull contagion. Like Goodwin sands, which not onely swallowed up his Patrimony, but still continues a dangerous place, where too many have miscarried. He is a very meane person, that drawes not some clients after him: even Theudas and Iudas had their foure hundreds to accompany them.

It hath ever been the dangerous policie of Satan to assault the best: he knowes, the multitude, as we say of Bees, will follow their master. The unstable vulgar are soone carried with the religion of authoritie. What Hushai said in policie, they speake in simplicitie; 2 Sam. 16.18. whom Israel chuse for their King his will I be. Hypocrites will be of the Kings faith, as Papists are bound to be of the Popes. Let Corah kindle the fire, two hundred and fifty Captaines will bring stickes to it, and all Israel are ready to warme themselves at it. The wethercocke will looke which way soever the wind blowes. Ieroboam shall be sure of Brutish subjects, while he sets up Calvish deities. Act. 8.10. Simon had so bewitched the people, that they all tooke him for the great power of God. A Sorcerer shall not be without clients.

It is an unhappy degree of wickednesse, to be the Ring-leader of sinne: every accessary is faulty enough, but the first author is abominable. Therfore is Ieroboam so often branded in those sacred leaves; therfore do all ages ring of his fact, with the accent of dishonour and indignation Ieroboam the sonne of Nebat that made Israel to sinne. It was a shame for Israel, that they could be made to sinne by a Ieroboam: but oh cursed name of Ieroboam that drew Israel to sinne. Ieroboam was a wicked king, and miserably accursed; they of his house 1 King. 14.11. that dye in the city, the dogs shall eate; they that dye in the field, the fowles of the aire shall eate. Yet Nadah his sonne, and Baasha his successor, Zimri and Omri, and Ahab, and Ahaziah, and Iehoram; they all walked in the way of Ieroboam, which made Israel to sinne. So easie is it for a mans sinne to live, when himselfe is dead; and to lead that exemplary way to hell, which by the number of his followers, shall continually aggravate his torments. The Imitators of evill deserve punishment, the abettors more; but there is no hell deepe enough for the leaders of publike wickednesse. He that invents a new way of serving the devill, hath purchased for himselfe a large patrimony of unquenchable fire. Shall not the Pontificians answere for all that bloud, which miscarried by their superstition? Suppose themselves thinke best to die with Christ, and nothing but Christ in their mouthes; shall they not answere for teaching others to live and die otherwise; How fearfully do the Seducer and Seduced greete one another in hell! where the one saith, Thou hast beene the occasion of my sinne; and the other, Thou art the occasion of my more grievous torment. What infinite tortures doth Mahomet endure? When every Turke that perisheth by his Iuggling, doth daily adde to his unspeakable horrors. The devill himselfe by tempting and deceiving soules, doth advance his owne damnation. Nor was it any charitie, but meere feare of greater burden, that made the Luk. 16.28. rich man in hell so respective of his Brethren. Many a man sinnes onely for himselfe, he shall be plagued for the sinnes of others.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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