2 Peter 2:16

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

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

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

2 The Schoole-dame is Afina, an Asse. This is not the first time that God hath taught men by beasts; though it may be the first beast that ever he taught to speake unto man. And what if the maker of all will teach one creature by another, the better by the inferior? There is none so contemptible, which is not usefull. Howsoever the Asse, among all beasts, hath the most despised name; yet there be some things in him not unworthy of imitation. Some have made him an image of thriftinesse, some an embleme of painefullnesse, some a patterne of temperance, others a miracle of patience. And be not Frugalitie, Industrie, moderation, and long-sufferance, lessons worth our learning? For Innocencie, he is not harmefull as the horse or oxe. For usefulnesse; some few particular labors are exacted of other beasts; the Asse is good for all. For moderation, he will live upon thistles. For patience; he endures hunger, thirst, and stripes without murmuring. Their milke is precious against consumptions; and famine thought their flesh sweete, when 2 King. 6.25. an Asses head was sold for fourescore pieces of silver. Caius Marius a prisoner in Flavia’s house, seeing an Asse run hastily to the fountaine, collected as from an augurie, that he had no way to save his life but by taking water. It was with the new jaw-bone of an Asse, that Samson revenged God on a thousand Philistines: nor could all their forces withstand that contemptible engine; till it had left ten hundred bodies as dead as that carcase whose bone it was. With that base instrument Samson gave death to the Philistins, and from the same God gave Samson refreshing. One bone yeelds him both conquest and life; and was both a weapon of warre, and a well of water.

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

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

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

2 For Stupiditie; the asse is a dull and blockish creature, and in one sense, so are the covetous; fit for nothing but taxes and subsidies, to beare the commonwealths burdens. The strength of the boare is in his tuske, of the elephant in his trunke, of the lyon in his pawes, of the asse in his backe, of the covetous in his backe-burden. Where the treasure is, there will the heart be also: now the heart of an usurer is to be found where his money lies: if that be in danger abroad, he is heavy and heart-lesse at home. Hab. 2.6. He so lodes himselfe with thicke clay, that he cannot stirre a foote toward heaven. He flies with no other wings, walkes with no other staffe, fights with no other sword, minds no other busines, but his riches. Indeed, what hath he to doe? He needs not sweat for his bread, others sweate for him. He needs not goe to the market, the market will come to him. To visite the poore, he hath little stomach; to spend his time in prayer, lesse. He is both like the mill, and the mill-horse; turning and toiling within his Compasse; grinding the bones of the poore; still there at night, where he begun in the morning. If he be a lay man, his journey is alwayes for a purchase: if of the clergy, he will switch and spurre for a Benefice. Bees make the honey, and drones sucke the hive: oxen plow the ground, and asses reape the harvest. It is said in Iob; Iob 1.14. The oxen were plowing, and the asses feeding by them. Laborious oxen, painfull preachers spend their time in plowing; and lazy Asses eate up their labours, being alwayes feeding. Great revenewes belong to the Contemplative Covent, while the devout and active Preacher is a mendicant. God appointed the Arke to be carried onely by Levites, yet was it once carried by 2 Sam. 6.6. oxen, and then it was ready to fall: but when it is carried by ignorant Asses, how should it stand?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But what can hinder the will of the Almighty, that doth all things with the same facility? Non laborat in maximis Deus, non fastidit in minimis. Ambros. There is no impossibility, where he is pleased to give a dispensation. Yea, as all extraordinary things are onely done by him, so what ordinary thing can bee done without him? Our eye could no more see a beast, than a beast can see an Angell, had hee not thus enabled it. He that made all eyes, can easily make them dimme or cleare at his pleasure. 2 King. 6.18. The Syrians had eyes good enough, yet God so held them that they could not see the man that led them. The Asse had a dull eye, yet saw a Spirit: he that shut the one, opened the other. If his power can make stones to speake, how much more creatures of sense? That evill spirit spake in a serpent; why is it more that a good Spirit should speake in the mouth of a beast? The Heathens lye, if they did not receive their Oracles out of stones and trees. I could tell you wonders of that argument, if they were pertinent. We doe teach birds to speake those sentences they understand not: if man can doe this, how farre can his Maker goe? He can as easily create a voice without a body, as a body without a voice. We may not distrust, we may wonder: let us compare the Act with the Author, and all is easie.

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

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

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

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

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

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

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

3 Let no man plead simplicity, when a Beast sees an Angell; nor unhability to speake, when an Asse opens her mouth. Who can complaine his owne rudenes and slownesse of speech, when a beast is enabled to convince her master? Wee excuse our owne coldnesse, when we are occasioned to reprove impietie, by the want of eloquence: yet an Asse could doe it. There is no mouth whereinto God cannot put words; yea so doth he glorifie the wisedome of his owne election, 1 Cor. 1.27. in confounding the prudent of this world by the foolish. Ex ore lactantium hee will derive praise to his Name. Mat. 11.25. He hides those things from the wise, which he reveales to babes. He that can exalt the eyes of a beast to see a spirit, can advance the dullest apprehensions, and make them capable of the mysteries of life. Hee chose his Apostles among none of the great Rabbins, yet who ever saw further into the secrets of heavē? Psal. 19.7. The word of the Lord is able to make wise the simple. Some have capacitie without honesty, and they have eies without hands: some have honesty and smal capacitie, and they have better hands than eies: some have both, but miserable are they that have neither. Say not, I heare and profit not, because I understand not; for thou art promised to Iam. 1.5. have Wisedome for the asking. He that will not pray to be wise, may sit still and be a foole.

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

5 This Asse spake the trueth: no matter who speakes, so he speakes good matter. Saepe etiam est olitor verba opportuna locutus. Sometimes a jewell is found in a dunghill; and wisedome is most applauded, where it is least expected. The Fathers have compared Humane learning to Balaams Asse: it may sometimes speake to purpose; and bring men to Church, as the Mark. 11.3. Asse carried Christ to the Temple. Not the Lord, but we have need of it. Hath all Gentile knowledge a Col. 2.21. Noli me tangere set upon it? Is there nothing but Templum Domini with the Iewes, but verbum Domini with us? Is there no water to be found in the Iaw-bone of a Philistian Asse? May not the 2. Sam. 12.30. Crowne of the King of Ammon be set on the head of the King of Ierusalem? Saint Paul sayes, Be not spoiled with philosophy: some are spoiled for want of philosophy. Nor does he condemne all eloquence, but a sophisticate and meretricious eloquence. Would not the eloquence of Tully or Seneca have done good service in the cause of Sion? Indeed, that which is against Sion, is venenata facundia. Nor doth he dislike Philosophers simply, but the Philosophers of this world. Hagar may serve Abraham for procreation. The slavery of the Gibeonites is an ease to the free borne Israelites. Not Iewes onely, but Gentiles had a hand in the building of Gods Temple. Even Pagans have their arts from heaven, and therfore may justly be improved to the honour of the Giver. If there be a Tyrian that can worke more curiously in gold, silke, or purple, than an Israelite, why should he not be employed about the Sanctuary? Their heathenisme is their owne, their skill is their Makers. Many a one workes for the Church of God, Aug. which yet hath no part in it. Veritas ubicunque est, mea est. We may salute Athens in our way to Ierusalem, as Saint Paul did. The vessell of water, that is humane knowledge, may be turned into wine, that is divine knowledge. Indeed Sic transiendum, non hic haerendum: we passe by this knowledge, we dwell not on it. What Aristippus said of other sciences and Philosophy, is more true of all other Arts and Divinity: they that study the other, and neglect this, are like Penelope’s, wooers, that made loue to the waiting-women. Whatsoever we learne or know, we submit and referre all to the knowledge of Iesus Christ.

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

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