Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 22
2 PET. 2.22.
But it is happened unto them according to the true Proverbe; The Dogge is turned to his owne vomite againe, and the Sow that was waſhed, to her wallowing in the mire.
STill doth the Apoſtle proceed in a further conviction of Apoſtacie: ſo odious is it to revolt from that Truth, to which men have bound themſelves by holy Covenant. This is a Returning indeed: firſt, they were all turned from God and their creative goodneſſe in Adam: then, their Maker called them by his grace in Chriſt, and they turned againe to him: now laſtly, from this grace, they are returned to the ſtate of ſinne; a Returning in the worſt ſenſe: God ſend them yet another Turne, That they may returne from this wretched condition, to repentance. Young Plants bend their bodies with the winde, and grow that way which thoſe violent blaſts incline them: a Northerne winde inclines them to the South, a Southerne winde bends them Northward: but when they are become ſturdie Trees, they grow according to their former poſition: a new winde may ſtirre their boughes, and leaves, it can not alter their bulkes and bodies, unleſſe it be ſuch an one as came to Elias, that re…ds up their very rootes. So deſperate is it to be rooted in ſinne, and to grow on ſtubbornely warped to diſobedience. Let a Mountaine be covered with Snow all Winter-long … when the Sunne in the Spring doth caſt his beames upon it, the Snow melts; and of the water diſtilling from the Snow, ariſe great flouds. The Ice and Snow which a cold heart contracts in the Winter of ſtupifying ſinne, are diſſolved by the bright rayes which the Eye of Heaven, the Sunne of Righteouſneſſe reflects upon it; and fall into penitent teares. But the heart that was frozen in the Winter, and begins to thaw in the Spring; if by a new unſeaſonable Cold it gathers a ſecond hardneſſe, and becomes congealed in Summer, like Snow or Ice in a Vault or deepe Pit, which antiperiſtically waxeth colde, for the neighbouring heat: here is no meanes left for repentance▪ for the very moiſture that ſhould make teares, is turned into obdurateneſſe. It muſt be a miraculous and extraordinarie heat of grace, that thawes ſuch an heart.
A Sheepe is untoward enough to drive in the way; but when it is once ſtrayed out of the way, and re-intangled, this requires more paines in the Shepheard, to reduce it: yea, ſo it troubles him, that ſometimes in anger hee lets it even alone. Sinners may ſo wearie the invincible patience of God, that hee will ſay of them, as hee did of Ephraim: qHoſ. 4.17.Ephraim is joyned to Idols, let him alone. But when they that were Sheepe, become Beaſts of a worſe nature, and degenerate into Dogges and Hogges; this more incenſeth him. When that great Shepheard of Iſrael comes to looke for the Sheepe hee made, and findes them transformed into Curres and Swine; how can he owne them? Not, but that he made ſuch creatures; but he never made them ſuch creatures. The Spirit of God ſo deteſts groſſe turpitudes, that hee ſtickes not to ſhadow them out by the moſt homely compariſons. Hee does not onelyonly call them the worſt of men, but Beaſts; and the worſt kind of Beaſts, Hogges and Dogges: and theſe in their worſt actions, their naturall, unnaturall filthineſſe; the Dogge licking up his owne vomite, the Hogge wallowing in the dunghill: and that in the worſt manner and ſeaſon of theſe actions; Poſt potionem canis, poſt lotionem porcus: the one, after his digeſtion; the other, after her waſhing. The Dogge reſumes that with greedineſſe, which he diſgorged with ſickneſſe: the Sow is but lately made cleane, and preſently returnes to the mire. Nor is this ſtrange and rare, though it be loathſome; but familiar and cuſtomarie with them, and noted by a Proverbe.
The generall parts appeare to be two; a Concluſion, and a Compariſon. In the Concluſion are two particulars: firſt, the veritie of the Proverbe; A true Proverbe: ſecondly, the verification of it, in them; It is happened unto them according. In the Compariſon there be two creatures, two actions, two objects. The creatures are both Beaſts, their actions or motions are both returnings, their objects are both filthie; vomite, and mire.
To begin with the veritie of the Proverbe. The firſt and ſecond King of Peace taught much by Parables and Proverbes. Parables are darke ſpeeches, till they be expounded: like ſtarres, the thickeſt and darkeſt part of their Orbes, till they be enlightened. Proverbes are plaine and pithie expreſſions of evident truths.r1 King. 4.32. Salomon wrote three thouſand Proverbes; the choiſe Rules of his divine Arts, Ethickes, Politickes, Oeconomickes; for the government of Behaviour, Common-wealth, Family. No doubt, he had alſo his Phyſickes and Metaphyſickes, and Herbals: for of meere man, ſince Adam, there never was ſo great an Herbaliſt; who wrote, from the Cedars of Lebanon, to the moſſe on the wall: neither did the vegetables, nor irrationall creatures, eſcape his diſcourſe. OnelyOnly it pleaſed the wiſedome of God to bereave mankind of his profound Commentaries of Nature; but to reſerve his Divine Morals, to out-live the world: as knowing, that thoſe would but feed mens curioſitie; theſe would both direct his life, and judge it. The Lord hath done this, in expectation of our good, and his owne glory: which if we anſwere, the benefite is ours. He was the royalleſt Philoſopher, the wiſeſt King; and hath given us thoſe Precepts, which the Spirit of God gave him. From him is thisſProv. 26.11. Proverbe derived; who ſo well underſtood the n…ure of theſe Beaſts, that hee could draw experimentall obſervations from them, and make them uſefull to the beſt reaſon of man. Good Proverbes are commended to us for five ſpeciall excellencies, wherein they tranſcend other diſcour…:
1. For their Antiquitie. The ſayings of our Fathers and Anceſtors have a reverend eſtimation among us: nor doe wee wrap them up in the Bundle of our ordinarie Leſſons, but preſerve them as deare Reliques of their happie memories. As Motto's in the Heraldrie of Armes deſcend to their Heires, together with their Honours, and brooke not alteration. This was the ſaying of my Father, or Grandfather: how awfull an impreſſion doth it make in the heart of the poſteritie? Antiquiora, nobiliora. An Egyptian Prieſt thus twitted Solon: You Grecians are ever children; you have no knowledge of antiquitie, nor antiquitie of knowledge. Certainely, there be many precious Iewels lock'd up in the Casket of antiquitie. It hath beene ſaid, that Age appeareth beſt in foure things; old Wood beſt to burne, old Wine beſt to drinke, old Friends beſt to truſt, and old Authors beſt to read: and of thoſe old Authors (let me adde the piece of a fifth) old Proverbes beſt to be obſerved. Wee call them Old-ſaid Sawes; matters ſeene by the wiſedome of the Ancients.
2. For their brevitie: They are conciſe and compendious, and ſo more portable for the memorie. Tedious diſcourſes induce a laſſitude on the memorative facultie, and fall like violent ſhowers upon a ſteepe hill, which as ſuddenly fall off: whereas fine deawes abide, and cauſe fertilitie. Many a one ſayes, when he heares a pithie Apothegme, or materiall Proverbe; I ſhall remember this as long as I live. Not that I would have diſcourſes of the Lacedemonian Laſt, who uſed to ſpeake all Laconicâ brevitate; which being in Empire, they might doe by authoritie. But Epaminondas anſwered them home: when after a defeat, they made an invective ſpeech againſt him of ſome length; he ſtood up and ſaid no more, But I am glad wee have taught you to ſpeake long. Proverbes are for ornament, not for the whole ſtuffe: Pearles grace a garment; but it were a ſtrange garment made of nothing but Pearles.tCant. 1.11. We will make thee Borders of Gold, with Studdes of Silver: Studdes and Borders; the Veſture it ſelfe is made of another piece.uEccl. 12.11. The words of the wiſe are as Nayles: Nayles finiſh the Building; other materials went before. Otherwiſe wee may ſay of a Speech, as Nero did of his Maſter Seneca's ſtile; It is like Mortar of Sand, without Lime; or a Body made all of bones, without nerves, ſinewes, ligaments, and a skin; moſt ugly to behold. But when Proverbes are uſed as Ornaments, Summes, and Corollaries, briefe and happie concluſions; they both leave a deeper impreſſion in the heart, and take a ſtronger hold of the head.
3. For their Significancie; comprehending much matter in few words. They are called Mucrones verborum, pointed ſpeeches: yet not Riddles and Paradoxes, hard to be underſtood: but no leſſe familiar, than profound: as intelligible, as ſuccinct. If they were enigmaticall, their ſhortneſſe could not make amends for their darkeneſſe: they would be more troubleſome for the capacitie, than eſie for the memorie. But theſe be plaine and briefe expreſſions of our meanings. Otherwiſe, as Arras that is ſpread abroad, ſhewes us faire Images and Portraitures: but being contracted and wrapped up together, it is like Packes. All Countreyes have Proverbes familiar to themſelves; whoſe uſes are ſometimes confined to their owne Orbes. Yea, there be ſome, which wee wiſh determined with their owne coaſts, or rather extermined out of all coaſts; prophane, ſenſeleſſe, ſuperſtitious Proverbes. Live an honeſt man, and die a Beggar: prophane! for to live otherwiſe, is the way to die an infamous Caitiffe. Every man for himſelfe, and God for us all: ſenſeleſſe! it overthrowes all charitie and common ſocietie on earth. Indeed, if we be not one for another, God will be againſt us all. The neerer the Church, the further from God: Atheiſticall! it would cut the throat of all holy Profeſſion. But wee cannot come into a Perfumers ſhoppe, and not carrie away ſome of the ſweetneſſe. Ignorance is the mother of devotion: a Proverbe digged out of the darke Cavernes of Hell; intended to ſtupifie the Conſcience, by putting out the Eye of Knowledge. A young Saint, an old Devill: a devilliſh Proverbe! it would rob God of the prime of our youth, under colour leſt we ſhould not yeeld him our rotten age: it forbids us to be good at firſt, for feare of not being good at laſt. But the Spirit of Wiſedome hath other manner of Proverbes:aProv. 22.6. Teach a child in his youth, &c. bEccl. 12.1.Remember thy Creator in the dayes of thy youth. cPſal. 119.9.Wherewithall ſhall a young man cleanſe his way? Theſe be the Proverbes of grace, the other are the a…ages of Hell.
4. For experience: the Sages have tryed that doctrine themſelves, which they commend to others.dEccl. 1.17. I gave my heart to know wiſedome: upon all Salomons rules and medicines of the ſoule, he did ſet a Probatum eſt. Proverbes are the extracts of experience, wrought out by practiſe: Credimus expertis. They payed for their experience, wee have them without expence; as if wee did feed at anothers coſt.eIoh. 4.37. One ſoweth, and another reapeth. Our progenitors purchaſed lands with their moneys, and left them to us for inheritances: and they purchaſed rules by deare experience, and left them to us for holy legacies. Salomon receives from David, Conſilium ſimul & coronam: f1 King. 2.3.Keepe the charge of the Lord thy God that thou mayeſt proſper. Himſelfe had found the ſweetneſſe of a good conſcience, and now hee commends it to his Succeſſor. If Salomon were wiſe, David was good: and if old Salomon had well remembred the counſell of old David, hee had not ſo foul-ly miſcarried. We are miſerably unthankfull, if we ſcorne to be wiſe good cheape. Thou thinkeſt to gaine: by lying; but remember the proverbe;gProv. 19.22. A poore man is better than a liar. Or to grow rich with falſhood; but remember the Proverbe;hProv. 20.17. The bread of deceit is ſweet, but if fills the mouth with gravell. Or to inſinuate by flattery; but thisiProv. 27.14. ſhall be a curſe unto thee. Or to thrive by covetouſneſſe; but the Proverbe ſaies no to it,kProv. 11.24. This ſhall tend unto povertie. lProv. 20.4.There is a Proverbe for the lazy, and here is a proverbe for the filthy; The Dog turneth to his …ite againe. For the direction of our manners, I would wee were better acquainted with theſe holy Proverbes: ſo vice could not aſſault us, but wee were able proverbially to repell it; as Chriſt flung a Scriptum eſt in the face of the Tempter.
5. Laſtly, for their Truth: falſe proverbs are Satans Logicke; which he hopes, will be received for their wit, though they ſavour not of honeſtie or veritie. It is no ſhame to ſteale, but to bring it home againe: falſe! for it is better to abide ſhame in this world, than be condemned to everlaſting ſhame and ſorrow in the world to come. Wealth is the beſt wiſedome; falſe! for God calls the rich manmLuk. 12.20. a Foole. Hee that knowes not to diſſemble, knowes not to live: falſe! a coozening proverbe that teacheth coozenage: for God takes none up into his Mountaine, but ſuch in whoſe lips is found no guile. Doe as the moſt doe, and the feweſt will finde fault: but God chargeth us not to follow a multitude in evill; and the broad way hath moſt paſſengers, yet it leades to hell. Serve the times; wicked counſell! wee are made to ſerve God. It is ſafe being of the Kings Religion: impiouſly falſe! Ieroboam by this made Iſrael to ſinne. There can be no ſafety without faith, there is no faith without a promiſe, and no promiſe is made … diſobedience. If thou offend becauſe thou art commanded, thou ſhalt goe to hell becauſe thou haſt offended.
Ezek. 18.2, 3.There is a number of theſe falſe proverbes: but that which is dictated by the Holy Ghoſt, hath both Divine verity and authoritie: wee need not racke our faith to beleeve it, nor put our ſelves to the coſt and paine to try it. When pride comes, ſhame comes: Idleneſſe ſhall bring poverty: envy ſhall waſt the marrow of the bones: drunkenneſſe ſhall ſting like a Serpent: theſe be true proverbs: let them inſtruct us, leſt they be fulfilled upon us.
To conclude this point: Proverbes are not onelyonly ornaments, but eſpeciall arguments of a diſcourſe: whereof wiſedome is neither ſo niggardly as that any gueſt ſhould complaine, nor yet ſo prodigall as to cloy their ſtomachs. Dainty diſhes are wont to be ſparingly ſerved out: homely ones ſupply in their bigneſſe what they want in their worth. Brevitie, where it is neither obſcure nor defective, is very pleaſing even to the quainteſt eares. As ſome affect to have great perſonages drawne in little Tablets, or as wee ſee the countreyes of the world, worlds of countries, deſcribed in the compaſſe of ſmall mappes: or Iliades in a nut-ſhell: ſo moſt men deſire much good counſell in a narrow roome. Fruſtrà ſ…t per plura, quod fieri poteſt per panciora. The powers of good advice being thus united, are the ſtronger; and brevity makes counſell more portable for memory, and readier for uſe. Let us obſerve the Proverbes of God, leſt God make us a proverbe to the world: Iob became poore to a proverbe, yet hee was reſtored. But the Lord threatens Iſrael, that for their diſobedience and revolting, hee would make them a proverbe and a by-word to the nations. Happy are wee, if proverbes, parables, or any way of Doctrine can bring us to holineſſe and ſalvation.
It is happened unto them:] This is the verification of the proverbe: there hath beene, and will bee found ſtill ſome ſuch uncleane beaſts to juſtifie it. But woe unto them the whiles:nLuk. 22.22. The Sonne of man goeth as it was determined, but w…e unto that man by whom he is betrayed. oLuk. 17.1.Offences will come, but woe to him through whom they come. Hogs and Dogs will returne to their old filthineſſe; but woe unto thoſe men that ſhall degenerate into ſuch brutiſh qualities. It becomes them worſe than thoſe beaſts, and a farre worſe end ſhall come unto them than unto beaſts. The beaſts periſh that they may vaniſh; but theſe periſh to periſh. There is not an example of Gods fearefull judgement upon apoſtacy and unrepented wickedneſſe in all his holy Booke, but the like or worſe ſhall betide them.pLuk. 13.3. Except ye repent, ye ſhall all likewiſe periſh. There is not a curſe on all mount Ebal, nor a plague threatned in any of thoſe ſacred leaves, whereof they may not likewiſe periſh. There is no judgement on earth, no torment in hell, from which they can plead a priviledge. If theſe things be dreadfull to heare, how horrible will they be to feele? They begin with mirth, and proceed in jollitie, and never thinke of ſorrow: but their end ſhall bee in ſuch deſperateqLuk. 6.25. ſorrow, that they ſhall never thinke of comfort. Their weeping ſhall much exceed their laughing: all their joyes are momentany, but there ſhal be no end of their woes; teares ſhall not faile continually to guſh from their eyes, nor ſhall they ever bee wiped off. If they were put to ſhed but one teare for every yeere they remaine in that bottomleſſe dungeon; yet thoſe teares would ſwell to a greater number and meaſure than there be drops of water in the Ocean. Though we cannot number the droppes of water in the ſea, yet God can tell preciſely how many they bee to a droppe. But the teares and ſorrowes in hell are paſt all numeration, for they are infinite. And who would buy a ſpurt of ſenſuall pleaſures with the ſenſe of everlaſting torments? Let them wallow in their ſinnes like beaſts; but let us mourne for our ſinnes like Turtles, and chatter like Cranes; not …yring our ſoules after they are waſhed with teares. And then the ſtreames of Iordan ſhall bee divided before us, and we ſhall paſſe with comfort and thankſgiving to our Canaan of bleſſedneſſe.rPſal. 126.5. They that ſow in teares, ſhall reape in joy.
The Dogge is turned to his owne vomite againe; and the Son that was waſhed, to her wallowing in the mire.] Firſt, I am to ſpeake of the two creatures; and of them Conjunction and Diviſion. Together conſidered, wee have two obſervations:
1. Sinne doth liken men to beaſts, to ſordid beaſts, and that in their baſeſt filthineſſe. If men doe ſenſuall acts, let them not thinke ſcorne to be called beaſts; for beaſts would ſcorne ſuch ſenſuall deeds if they were turned to men. Beaſts cannot ſinne, for they had no Law; and where is no commandement, there can be no tranſgreſſion. Man hath a Law, reaſon to obey that Law, knowledge of grace to guide his reaſon; yet hee often does things whereof the very beaſts would bee aſhamed: and if they had the priviledge of Balaams Aſſe, they would open their mouths to reprove their impotent governours. TheſEſa. 1.3. Oxe knowes no owner but man, and him hee doth acknowledge: had hee the like knowledge with us of his Maker, he would worſhip him better than doth his Maſter. Wee find the beaſts praiſed for thankfulneſſe and obedience; we read them not charged with wickedneſſe: they grone under our corruptions, ours cauſally, their owne onelyonly paſſively. Quid meruiſtis oves? tPſal. 49.20.Man that is in honour, and underſtandeth not, is like unto the beaſts that periſh: he is like them in death, not like them after death. For they at once ceaſe to be miſerable, and to be at all: which is a farre better condition, than to end a ſhort beginning of pleaſure, and to begin an endleſſe end of ſorrow. And if thoſe creatures that ſurvive at the finall and univerſall diſſolution of the world,Rom. 8.21. be reſtored to that primordiall ſtate and dignitie which they had in the Creation; as ſome have probably conjectured: then how happie ſhall it be with them, in compariſon of damned reprobates? They have a renewed and beautified Earth, whereas the other are jayled up in the darke and ſtinking Dungeon of Hell. How muſt it vexe the wicked, to thinke, that a Stone or Tree ſhall be preferred before them? How will they vainely wiſh to change conditions with thoſe creatures, which in the pride of their life they have contemned and abuſed? It is high time for us to convert and amend our lives, or we are in worſe caſe than the very Dogge that lyes under our Tables.
The rich Churle denyed Lazarus crummes, the Dogges licked his ſores: when thoſe Dogges are extinct and gone, their Maſter is begging a drop of water, to eaſe his torments. Who ſees this, and would not refuſe to be that rich man; yea, not rather chuſe (of the twaine) to be that rich mans Dogge? Let us not be like the Apoſtate Iewes, that offer up their beaſts to God in the way of ſacrifice, and themſelves to Satan in the way of ſervice. Sure thoſe beaſts were in better caſe than their maſters, and had a fairer honour. But now, how odious are thoſe ſinnes, which can thus transforme men into beaſts? The Poets laboured of their fabulous Metamorphoſes, and monſtrous mutations, turning men into brutiſh ſubſtances. We will not ſo farre diſcredite their judgements, as to thinke, that thoſe miſ-ſhapen Dreames had no further ſcope: their Morall intended to ſhew, how farre vice is able to beſtialize men. When Circes had turned Vlyſſes his followers into beaſts, and Vlyſſes had againe obtained of her, that they might come backe to men, if they would; cuſtome had ſo farre corrupted nature, that they refuſed to returne to that prerogative and excellencie of kind by choiſe, from which they were eſtranged by neceſſitie. They preferred the Simples of the field before the Drugges of the Apothecarie. Yea, they alledged reaſons againſt ſuch a regreſſion: as that now they were not diſtracted with cares, but content with preſent ſupplyes: they know their friends from their foes, by nature: they could skill their owne dyet, their owne Phyſicke, and neither trouble Cooke, nor truſt Phyſician. Therefore they utterly renounced the benefit of Circes grant, and deſired Vlyſſes that he would not preſſe them with the re-accepting of reaſon. How many are called by the Word of Grace from their bruitiſh ſenſualitie, and deny it? What, make them men? No, they thanke you as much as if you did, they had rather be beaſts ſtill. Wee would not have our Horſe turned into a Toad, becauſe wee thinke that a worſe creature; nor our Dogge into a Serpent: but our bodies be better than our beaſts, our ſoules than our bodies; and yet filthie ſinne is able to turne them into Leproſies, into carcaſſes. Corrupt nature ſits upon the ſoule, like a Tubbe whelmed on a graſſeplot: whereby not onelyonly the graſſe or remnants of originall goodneſſe wither away; but many an ougly Toad, Evet, Sow-worme, and ſuch venimous vermine continually breed. Inſomuch that the dampiſh and ſowre vapours of a new opened vault are not more offenſive to us, than ſuch polluted ſoules be to God. And his grace onelyonly can overturne the Tubbe, make the vermine flye from us, or dye in us, that freſh flowers may ſpring up in the plot.
2. God made us little inferior to Angels, and we make our ſelves little ſuperior to beaſts. Who would have thought that had ſeene Adam ſitting like an univerſall monarch, and ſummoning all creatures before him, to receive from him their names, as they did from God their natures; that any ſon of Adam ſhould become baſer than all thoſe creatures? That man, taming and ſubduing the Dog and Swine to his uſe and ſervice, ſhould through his owne folly become worſe than they? Was this our eagerneſſe to perke above our creative condition? Yee ſhall be as Gods: Thou lyeſt Satan, they ſhall rather bee as beaſts. The marke whereat our firſt parents roved, was equality with God: the bow wherewith they ſhot, was vaine-glory: the ſhafts, aſpiring thoughts, fethered with misbeleefe, and drawne out of the quiver of inconſtancy: the wind that carryed them beyond the marke, was miſprizing of God: Satan himſelfe gave the aime: the woman undertooke to make the wager: Adam was perſwaded to ſhoote the match: then came diſobedience and ſtrucke up the game. Thus they loſt the ſtake, eternall life: yea more, for their arrow rebounded from the marke (which was too impenetrable) and recoiled upon themſelves with ſhame, remorſe, horror, and baniſhment from bliſſe. Thus were they wounded with their owne arrowes ſhot upward; and could not be cured till Chriſt was wounded for them; and that by the arrowes of Gods wrath, when he hung on the croſſe as a mark in the But.In Prognoſt. Saint Aug. ſayes that Eve took up ſin from Satan, by loane, at firſt upon her owne bare word: Adam by his unadviſed conſent ſubſcribed to the Bond: Vſura crevit poſteritati, the burthen of the intereſt lies upon their poſteritie: they that inherit their parents goods, muſt pay their parents debts.u2 Eſd…. 7.48. Adam ſinned, but he fell not alone: the fault was his, the fine is ours: and ſo we have the ſucceſſe of that unhappy match, wherein man would ſhoote with his Maker.
What gained Pan by comparing with Apollo? or Arachne with Minerva? Silenus with Mercury? or Phaeton by menaging the teame of Phoebus, though he were his father? Or Icarus by mounting up with his waxen wings, though directed by Daedalus? or Farfalla, the poore flye, who for love of the light, would be ſporting with the flame? or the Satyrs that preſumed but to kiſſe the coales in token of humility, which were kindled by Prometheus? or the bird, that for more ſecurity would needs build her neſt within the circle of the Sunne? All which fictions were but reſemblances of mans ambition, who contended to be like his Maker. Still doth mankind labour of this diſeaſe: and while they would be wiſer than the Angels, they become more fooliſh than the beaſts. Thus wee rely upon our owne crazy hopes,Nah. 3. which the Prophet compares to the ſhelter of a naked hedge in a froſty night: or depend upon the title of a Tenant, which holds neither by ſoccage, nor Knights ſervice; but by ſufferance and courteſie at will: when as we might have a ſtate from the Lord of Lords, paying but the fine and rent, faith and obedience; not for three lives, or one and twenty yeers, but for our ſelves and our heires for ever. Who craves favour of the Iaylor, that may ſurely receive it at the hand of the Prince? Who would be at the trouble to digge a deepe pit, that hath ready prepared a cleare fountaine?
Theſe be our two evils, (for miſchiefes at leaſt come by couples) toxIer. 2.13. forſake the fountaine of living waters, for waterleſſe Ciſternes, drie Pits: Pits indeed; and ſuch, wherein wee may ſooner famiſh a Ioſeph, than take up a Ieremie. Thus is man a Beast, by his knowledge: yea, I would that onelyonly Ignorance had thus transformed us, and not flagitious filthineſſe. Our brutiſhneſſe conſiſts in our wickedneſſe: wee were borne ſinners, but wee have made our ſelves Dogges and Swine. O that this could worke in us a juſt eſtimation of ſinne! How then would our ſoules abhorre that, for which God doth abhorre our ſoules! Shee that hath any tolerable opinion of her owne faireneſſe, ſeekes not to corrupt her face with foule aſperſions: yea, ſhee will rather helpe it with art, than ſpoyle it with neglect. We are unreaſonable ſoules, if wee make no more account of the beautie of our conſcience, than ſo to pollute it with ſordid luſts, that the great Prince, our Suitor, muſt needes in ſcorne and deteſtation turne from us. It was a reſolute anſwere of a Lover, when the Virgin whom he had long (unprevailingly) affected, had now proſtituted her ſelfe to another; and after that yeelding to him, but perceiving his coldneſſe, challenged him of inconſtancie; Idem ego, non eadem …: I loved a Virgin, I never promiſed to marrie a Strumpet. Decked bodies are for Kings Courts: and not ſluttiſh, but faire, pure, holy ſoules, are for the Bride-chamber of Chriſt.
Thus of them together; now ſeverally. Firſt,The Dogge. the Dogge hath many good qualities, and is divers wayes uſefull and ſerviceable to man: either for our pleaſure, in hunting other beaſts; or profit, in defending our houſes and goods: yet ſtill he is a Dogge. A wicked man loſeth not his ſubſtance, or faculties, ſo that he ceaſeth to be ſpecifically a man: but he ceaſeth to be a good man. There is ſuch a corruption diffuſed through all thoſe powers and faculties, that he is a wicked one. Gods common gifts are not denyed to the very reprobates: the Tyrians may be curious Embroiderers, Tertullus famous for eloquence, the children of this world wiſe in their generations; Achitophel may give ſhrewd counſaile, and policie be found in a Machiavel. Theſe naturall endowments, improved by art, are truly the gifts of God; and ſuch he gives even to them that be his enemies. Yea, divers morall vertues may appeare, where ſaving grace is not. So wee may find in them that magnanimitie, which is magna potius quàm bona: that juſtice, which will give every man his owne, but cares not to give God his owne. Reſpect of their credit teaches them to pay their debts, while they thinke it no diſcredit to rob Chriſt. Divers civill men will not be drunke: they abjure intemperance for feare of ſickneſſe, not out of conſcience. The foundation of all this vertue is weake; a meere ſelfe-reſpect, not in relation to God. The Dogge loves his maſter, but it is becauſe hee feedes him: ſo ſinners flatter their Patrons, but it is a collaterall love; their maine ſcope, is themſelves. They refraine the doing of ſome evils, not becauſe they would not, but becauſe they dare not.
To render good for good, is humane; evill for evill, is belluine; evill for good, is devilliſh. If they doe not the laſt, which is the worke of Devils; yet they allow the next, which is the mind of Beaſts. And for the firſt; not to returne evill, they thinke requitall ſufficient for any good received. The Foxe got the Crane to plucke a bone out of his throat, wherewith hee was almoſt choaked; the Crane did it, and then required a reward: but the Foxe replyed, That he had ſufficiently rewarded her, in that he did not bite off her head when he had it in his mouth. But now to render good for evill, which is Chriſtian; this is a Leſſon which they omit to learne, or learne to omit. Thus though Dogges fawne, and licke, and ſent, and hunt, and give warning; yet ſtill they are Dogges: unregenerate men may have excellent knowledge, and arts, and faculties; yet ſtill they are ſinners.
Our Apoſtle here compares them to Dogges, for one ſpeciall act of filthineſſe: let me borrow by the way ſo much libertie, as to tell you, that in ſome other reſpects there is a likeneſſe:
1. For barking; men that delight in ſnarling at others, are therefore called Cynicks. Hypſiphiles Dogges will barke at the Moone: and bunglers will queſt when there is no game. Dogges doe not alwaies barke prae feritate, for curſneſſe; but ſometimes prae conſuetudine, for cuſtome. And ſome men ſweare, detract, raile, becauſe they know no other language. A dumbe Dogge is uſeleſſe, but a biting curre is miſchievous. Such a Dogge was Shimei: how well was that curre worthy of ſtones, who both did caſt ſtones, and ſpeake ſtones againſt David and his army? The husbandmen (in the Apologue) were commanded to tie up all their Dogges, that their Lords game might not be marred, by their diſquieting of thoſe wilder beaſts. But in the meane time, thoſe Farmers fruits were ſpoiled and deſtroyed; while the Hart of ambition, the Boare of voluptuouſneſſe, the Foxe of impoſture, the Wolfe of oppreſſion, and the little Coney of adulation, might range undiſturbed. Some Satyrs and Cynickes are not unneceſſary; for they reach Authoritie to apprehend thoſe theeves whereat they are ſtill barking. The Paſquin on Tyber tells Rome of her faults: Pope Adrian the ſixt was angry at it, and threatned to have that bawling curre throwne into the river. But one wittily anſwered, that that was no good courſe: for then the Dogge would turne frog; and whereas now he barked onelyonly by day, then he would never linne croaking both day and night. But thoſe Dogges, whereof David complained, that are alwaies grinning at the corners of the ſtreets, ſnarling at all paſſengers, and vellicating all actions with their venime-mouth'd murmurs; that no great man, no good man can eſcape their ſlanders; deſerve like Shepheards curres, to have their teeth beaten out, to prevent their biting: yea, and their chops muzzled for feare, of opening.aPhil. 3.2. Beware of theſe Degs.
2. For flattering: the Dog is a fawning creature: but ſycophants are worſe Dogs; whoſe tongues doe more hurt than their teeth; and make deeper feſtering wounds with their lickings, than with their bitings. Theſe bee called the Court-dogs, that wait upon great Perſons. Flatterie and Treachery are but two names of one vice, attired in two ſundry ſutes of miſchiefe. For flattery is but gilded treaſon; poiſon in an ennameld cup. It is an evill more tame, not leſſe dangerous. It had better for many Princes not to have been, than to have been in their conceits more than men. For this unnaturall tumour they may thanke thoſe meale-mouth'd Dogges. Trechery ſpills the blood, flatterie ſpills the vertues of the rich and noble, yea even of Kings. That takes them from others, this bereaves them of themſelves. That, in ſpight of the actors, doth but change their crowne, this ſteales it from them for ever. How many have beene ſo bewitched with the inchantments of their paraſites; as to allow Temples, Statues, Altars, and Sacrifices, dedicated to the greatneſſe of their glories? Now all their actions muſt bee good, comely and with a grace. Nothing can come from them that is worthy of blame, unworthy of admiration. Their very blemiſhes are beauty, their errors witty, their paradoxes divine, their humours juſtice, their exceſſes heroicall. Such is the houndiſh ſervilitie of baſe minds, that will perſwade others of that, which themſelves laugh to ſee belayed; But vertue ever ſcornes to borrow the falſe colours of adulation; and will breake thoſe glaſſes which ſhall preſent her a face not her owne. If we were not all ſelfe-love, wee would baniſh there as the moſt miſchievous Curs.
3. There bee more reſemblances of theſe canine properties; which I will but touch, becauſe they are out of the Center of the argument. Furſt, There is Caninus appetitus, a greedy and inſatiate covetouſneſſe, which devoures a man and his heritage. Tantum in terris ingurgitant, quod non niſi apud inferos digerunt. What they ſwallow on earth, they digeſt in hell.bEſa. 56.11. Theſe bee greedy Dogges, that can never have enough. The overcharged Dog muſt needs vomit; andcIob. 20.15. Though they have ſwallowed downe riches, they ſhall vomite them up againe, God ſhall fetch it out of their bellies. That is a ravenous Dog, which devoures more than hee can put over: but worldlings have ſuch a greedy worme, that they labour of a Nunquam ſatis. Secondly, there is caninus ſomnus: the diſſembling hypocrite ſleepes dog-ſleepe. You will truſt him with the fold, as confident that he will do no harme: turne but your backe, and have at a Lambe: the ſheepe-keeper becomes a ſheepbiter. Thirdly, there is Canina ſervilitas: hold up a cruſt, the Dogge comes fawning: hold up a cudgell, he runne away leering. Let God multiply his bleſſings on the wicked, that they may be rich with eaſe, and merry with riches; and ſo long he is their good Maſter. But if hee comes with affliction, poverty, and trouble, to correct them for their faults; they are gone to ſeeke a new maſter. Yea, ſome kind of Dogges, as they report of Spaniels, are the better for beating, and will love the hand that ſtrucke them. But ungodly men are the worſe for all Gods chaſtiſements; and the anvile is the harder for all the blowes.
There is alſo a baſe cruelty mong Dogs; they will take the ſtrongeſt part againſt the weakeſt: that if two ſet upon a third, and wrong him, all the Curres in the Towne will do the like. To tread downe the poore, to perſecute the ſmitten, gravatis addere gravamina, is a mercileſſe Dog-tricke. A fault wherewith the land is juſtly charged, and whereof I would it were diſcharged, when the weakeſt are put to the walls; as if there be a contuſion in one of the members, all the ill humours in the body runne thither to make it worſe. Thus as if the Ile of Dogges were broke looſe, as if the bandogs of Satan and Antichriſt were no more reſtrained, as if the moſt were borne under the Dogge-ſtarre, wee may call theſe (too truely) Dogge-dayes; full of barking clamours, and biting furies; Ca…icula perſecutionis, as Tertullian called it: and thoſe Dogges that ſhould be glad of the ſcrappes which fall from the ſervants boord, now ſnatch away the bread of the children.dIob. 30.1. They have me in deriſion, whoſe fathers I would have diſdained to ſet with the Dogges of my flocke: they deride, and lode him with contumelies, whom in his proſperitie he would have ſcorned to make his Dogge-keepers. ButeReu. 22.15. without ſhall be Dogges, they muſt lie without doores, and ſcarce bee favoured with kennels. Let us pray with David; fPſal. 22.29.Deliver my darling from the power of the Dog; that wee neither ſuffer under his malice, nor partake of his bad qualities.
The Hogge is not without ſome good properties: there is no creature not indued with ſome goodneſſe in the kind: though nature bee corrupted, it is not aboliſhed. Hee that made all things valdè bona, exceeding good, kept them by his providence from being prorſus mala, altogether evill. Firſt, Hogges will be kept in order by the Heardſman, and fall under a kind of diſcipline: to the conviction of thoſe men, who will not be bounded by the lawfull authority of their ſuperiors. A King that hath a great multitude to governe,Petarch. Tutior eſſee Paſtor urſorum et Tigridum, might as ſafely bee a keeper of Beares and Tigers. The Lion will kiſſe his keeper, the Elephant will bee ruled and led about by little Dwarfe; ſ…ine will obey the whiſtle; but man is an indomable creature. Secondly, Swine are naturally apprehenſive of wind and weather, by an engrafted knowledge: and runne crying home before the ſtorme, ſeeking ſhelter in their coates and flies. Sinnefull men doe not foreſee the judgements of God, but runne on their ungratious courſes, till they be overtaken with the tempeſt of vengeance. But my argument is their filthineſſe: and here (not to prevent the principall quality touched by the Apoſtle, their wallowing in the mire) obſerve, firſt, that the hogge is a churliſh creature, grudging any part of his meate to his fellowes. And have we no ſuch hoyniſh men, whoſe inſatiate eye envies every morſell that enters into their neighbours mouth? Secondly, the Swine is ravenous, and devouring all within his reach: a fit embleme of worldly men, who becauſe they have no inheritance above, engroſſe all below: nor is there any meanes to keepe them quiet, till they ſee no more to covet. The ſtill Sow eates up all the draffe, but if you vexe theſe hoggiſh men, they will leave there owne food to take away yours.
Swine are ever rooting in the ground, and deſtroying the very meanes of encreaſe. If the covetous could have their wills, the whole Earth ſhould not yeeld a handfull of Corne, but that which growes on their owne Lands, or lyes moulding in their Garners. Their affections, the lookes of their ſoules, are ſtill groveling, and digging in the Earth, their proper Element; as if they would make a way to the Antipodes, for the finding out of golden Mines. Fourthly, if the Hogge be troubled, he ſets up his briſtles, and foames with anger. Such a ſavage impatience poſſeſſeth many hearts, that with fierce wrath they foame at their mouthes, and ſtrike with their tuſhes, and ſupply the defect of their words, with wounds. Fifthly, the Hogge cannot endure to be handled: offer but to touch him, he grunts and cryes, becauſe hee thinkes it can be with no good meaning towards him. The Sheepe being taken with mans hand, is patient; becauſe ſhe knowes that ſhe ſhall but loſe a little Wooll, and ſo be let goe againe: the Cow ſtands till the hand hath ſtroaked her, knowing that Milke is to be taken from her, which was her burden: the Horſe yeelds to the Bridle, and the Dogge to the Couple, miſtruſting no harme, but onelyonly the preſent uſe of their ſervice. But the Hogge is guiltie of his owne barrenneſſe, that he hath neither Milke, nor Wooll, nor any other commoditie acceptable to the Taker, but his life; and therefore ſuſpects every touch for death. The covetous man, while hee lives, is nec Deo gratus, nec homini utilis, and hee knowes it; being conſcious of his many iniquities and injuries, but of no good qualitie, for which he ſhould be deſired. Therefore he trembles at every approch of death; becauſe then there will be a diſſipation of his hoords, a Gaole-deliverie of his impriſoned riches: the poore will rejoyce, his executors fill their Purſes, the world is glad of his riddance; onelyonly his body muſt be tumbled into the earth, and his ſoule hurried by fiends into torments. This is the miſerable condition of theſe reaſonable Hogges: they are ringed and yoked for the preſent; reſtrained by Divine Providence from doing all their intended miſchiefes: any excellent Art or ſingular qualitie in them, is but like a Ring of Gold in the ſnowt of a Swine. At laſt, when they are ſaginated and franked, their turne comes to bleed, and that by the knife of an unmercifull murderer.
Saint Ierome tells us, that the Hogge hath three properties which no other living creature hath beſides. Firſt, he eates of more diverſitie of meats than any other. Kine feed on graſſe, not on fleſh: Dogges feed on fleſh, not on graſſe: but no food comes amiſſe to the Swine; hee feedes on all. The ambitious is all for honour, the voluptuous for pleaſure, the malicious for revenge, the proud for praiſe: the covetous is for all; all is fiſh that comes to his Net. Secondly, the more a Hogge is adorned, ſtill the more unhandſome: put a garland about the necke of a Sow, decke her with flowers, and the pride of May, hang her with jewels and ornaments; ſhee appeares ſo much more ugly. The more coſt that God is at with worldlings, the leſſe worſhip: the more they have to feed on, the leaner and more ill-favour'd they looke. Such an one cares more to fill his eye, than his belly. All his honours ſit on his backe as the Capariſons of a Horſe upon an Aſſe; and hee appeares like an Ape clad in Scarlet. Midas his Gold cannot hide his large eares. Nabals feaſt, like a King, at the ſheering of his three thouſand Sheepe in Carmel, cannot keepe him from being a man of Belial. Thirdly, the Hogge never lookes up to Heaven, but hee cryes: lay him on his backe, and hee cryes continually. So the worldling hath all his delight downeward; his thoughts are downeward, his deſires downeward. From the earth ariſeth all his felicitie; and to the earth hee repayes all his devotion, thankes, and dutie. Hee cannot looke up to heaven with any comfort; hee knowes he hath no patrimonie there: hee hath layd up no treaſure within thoſe glorious doores; no prayers, no almes, to entertaine him in that Court: yea, from thence hee expects judgements, and wrath, death and vengeance; and therefore whines forth deſperate cryes, when he is but ſhewed thoſe celeſtiall and immortall riches.
I conclude: Theſe are both ſordid and uncleanely beaſts, yet there be worſe. Firſt, ſome beaſts are profitable alive, not dead: as the Dogge or Horſe, ſerviceable while they live, once dead, they are throwne out for carrion. Secondly, ſome are profitable dead, not alive: as the Hogge, that does miſchiefe while he lives; is wholeſome food, dead. Thirdly, ſome are profitable both alive and dead: as the Oxe that drawes the Plow, the Cow that gives Milke, while they live; and when they are killed, nouriſh us with their fleſh. Fourthly, ſome are good neither dead nor alive; as the Wolfe, noxious in life, and ſtinking in death. Firſt, men that are profitable living, not dead, are the Polititians, that have ſubtill heads, without religious hearts: Achitophel did much good to Iſrael by his counſell; but dying, he left an odious report behind him. Secondly, they that are commodious dead, not living, are the covetous worldlings, that oppreſſe and wrong the poore all their life: onelyonly by their death, ſome good comes of their goods. Thirdly, they that be neither good living nor dead, are the prophane and luxurious Epicures; who ſwallow the fat of the earth into their living bowels, drinke the ſweat of poore labourers, without returning them ſo much as crummes: and by that time they come to die, their eſtates are quite ſpent, they have not a Legacie left to give, but their bodies to the wormes, and their ſoules they know not whither. Fourthly, they that be good living and dead, are the charitable: who doe not onelyonly feed the hungry, and cloath the naked, while they live; but alſo leave them ſomewhat to live on, when they are dead. That not only adorne the Goſpel with holy lives, but are readie to witneſſe it with their owne blouds, and ſo convert ſoules by their very deaths. That have ſhined like Lights in the world, winning others by their good converſations; and taught the way to Heaven by their bleſſed examples, drawing men to Chriſt by their ſweet encouragements. Happie are we, if we be of this number: ſo the merciemercy of God ſhall ſhadow us while we live, and the glory of God ſhall crowne us when we die. I come to their actions, which are Returnings; where we have two conſiderable obſervations:
1. The force of nature: One would thinke,Is turned, &c. that the ſicke Dogge ſhould loath that hee hath diſgorged; that the waſhed Sow ſhould abhorre the mire wherein ſhe wallowed. But the medicining of the one, and cleanſing of the other, did not take away their nature; ſtill the one remained a Dogge, the other a Hogge. If there could have beene an alteration of their natures, there would have followed a ceſſation of theſe odious qualities. Turne them into Sheepe, they will deteſt both mire and vomite. You may bend a Tree by violence; but when your hand and hold is off, it will returne to the former poſition of crookedneſſe. Want of ſtomach, or want of drinke, may keepe the drunkard ſober: but let him come to abilitie of body, and conveniencie of being intemperate, and he returnes to his old v…ite: nothing can cure him, till his nature be changed. Paul was a ravening Wolfe in the evening, the Lord made him a peaceable Lambe in the morning: but as his Name was changed, ſo was his Nature; otherwiſe hee would have returned to his former diſpoſition. Locke up the Wolfe, and your flockes be ſafe: but if he get looſe, ware the Lambes, for he is a Wolfe ſtill.gRom. 8.7. The carnall mind is enmitie againſt God: not an enemie, as the vulgar reades it, in the Adjective, or Concrete; for that will neither agree with the Gender of the Subſtantive, nor with the accenting of it. But Enmitie, in the abſtract; noting the exceſſe: as wee ſay of the proud man, There goes Pride. An enemie may be reconciled, enmitie cannot: a vicious perſon may be made vertuous; but vice can never be made vertue. Enmitie is a mutuall malevolence: ſo God hates the fleſh, and the fleſh hates God: though man by this hatred hurts not God, but himſelfe; for hee is Gods enemie, non nocendo, ſed reſistendo. Anſel.The cauſe is in us; for Adam was the friend of God, and God was the friend of Adam: This enmitie came from ſinne, which wee have cauſe to bewaile with teares of bloud. For a creature to hate the Maker, what can be more monſtrous? For the Creator to hate the creature, what can be more grievous? The carnall mind i… not ſubject to the Law of God, neither indeed can be.
It is uſuall for enemies to croſſe one another. It is not ſubject, there is contumacie: It cannot be, there is impotencie. If the Sunne, created to give light, ſhould caſt abroad darkeneſſe: if the fire, made to give heat, ſhould coole us; wee would thinke it prepoſterous. All the queſtion betwixt God and man, is but this;Eſa. 45.9. Aug. whoſe will ſhould be done. But de his qui faciunt quae non v…i, facit ipſe qua vi…e. God chargeth them to doe his will, and they will not: they would have their owne will ſtand, but they ſhall not. Quid tam p…n…o, quam ſemper ve…e quod nunquam erit, & ſemper nolle quod nunquam non erit? They ſhall never obtaine what they deſire, and they ſhall ever ſuſtaine what they diſlike.hRom. 8.8. So then, they that are in the fleſh, cannot pleaſe God. In the fleſh, not that have the fleſh in them. We ſay of a man overcome with anger, he is in heat, of one overcome with Wine, he is in drinke: as Simon Peter told Simon Magus; iAct. 8.23.Thou art in the gall of bitterneſſe, and in the bond of iniquitie. Not onelyonly theſe were in him, but he in them. Theſe cannot pleaſe God: as Snow can never be made hot, while it is Snow; for fire will diſſolve it into water, and then it may be heated, but it ceaſeth to be Snow. Carnall men, in that ſtate, cannot pleaſe God: change them into a ſanctified condition, then they can. Change the nature of theſe beaſts, and then they will put off theſe filthy habites. But otherwiſe, the Stone doth not more naturally incline to the Center, than they are proclive to ſinne: if either of them be ſtayed, it is by violence.
Thus eaſie is it to diſcerne Sheepe from Hogges and Dogges, as betweene Muske and a Muck-hill, by the ſent; or betweene Gall and Honey, by the taſte. The Bee delights to be among flowers: but no Garden can ſtay a Dorre; hee paſſeth by all, till he comes to a dunghill. The worldling is Dogge-wearie of all religious exerciſes: (Let ChriſtkCant. 6.2. goe into his Garden, to gather Lilies) this is none of his felicitie: nothing pleaſeth him, till hee returne to his ſenſuall courſes: nor can this be helped, till his dunghill-diſpoſition be altered. Every thing lives according to the kind; the Horſe in the paſture, the Fiſh in the water: preſent holy things to a carnall heart, either hee ſleepes, or diſlikes; for hee is quite out of his element. In dyet, that which is one mans meat, is anothers poiſon; becauſe of their different tempers and conſtitutions. It is impoſſible for the ſame creature, to be both a Lion in the forreſt, and a little Dogge in a Ladies lappe. Repentance is a change of the minde, and Regeneration is a change of the man: till the firſt Adam be changed into the ſecond, there is no hope of entring into Heaven.l1 Cor. 15.50. Fleſh and bloud cannot inherite the Kingdome of God. All are fleſh and bloud, but ſome are not all fleſh and bloud: there is corruption in the beſt, but there is ſomething in them beſide corruption. The better part, if not the greater part, is the ſeed of grace; and this ſhall fructifie to life eternall. But they that are all fleſh and bloud, will returne to the workes of fleſh and bloud.
Hee is an unhappie man, that adviſeth with his fleſh, for the rule of his life: it is as if a King ſhould call a Traitor to his Councell-Table; or as if a man ſhould commit his body and goods to a Bottome, that is ſteered by ſuch a Pilot, as ever drownes all the paſſengers. Paul being ſent to preach,mGal. 1.16. conferred not with fleſh and bloud. It was Chriſts rule in our almes; Let not the left hand know what the right hand doth: let not the fleſh know what the ſpirit doth: as Abraham would not tell Sara, when hee went to offer up Iſaac, leſt ſhee ſhould diſſwade him. The beſt policie of State, is to diſ-arme the Rebell: ſo let us diſ-furniſh the fleſh of idleneſſe, intemperance, high feeding, pompous clothing; taking away the armes, munition, and artillerie; that though it would, it cannot doe miſchiefe. The Iewes offered up Victi…am pro peccato, let us offer up Peccatum pro victima; not a ſacrifice for our ſinnes, but our ſinnes for a ſacrifice: this is moſt acceptable. A Citie being hard beſieged, and not able to hold out, did light upon this policie: in the night-time they tooke all their dead men, which were many, what with warre, and what with famine, and ſet them upright in their armours on the out-ſide of their walls. The enemie ſeeing this bold ſpectacle in the morning, and not ſuſpecting the Stratageme, thought them alive, reſolute, and ſupplyed with freſh forces, and ſo raiſed the ſiege. Let as mortifie our carnall affections, and ſet them up in Satans view, with a reſolved defyance; this will diſmay his courage: dead luſts diſ-appoint the Devill.n2 King. 3.27. The King of Edom removed the ſiege, by ſacrificing his ſonne, his eldeſt ſonne, that ſhould have reigned in his ſtead, and that for a burnt-offering to the Devill. The God of Heaven abominates all ſuch unnaturall facts: not our ſonnes, but our ſinnes, are the burnt-offerings he requires: ſuch Holocauſts ſhall both remove his judgements, and diſ-hearten all the aſſaults of our ſpirituall enemies. But alas, can the Leopard change his ſpots, or the Black-moore whiten his skinne? both, as eaſily as wee can alter our owne natures. OnelyOnly Hee, that can turne the higheſt mountaines into humble valleyes, can take away the corruption of our natures; and of uncleane beaſts, make us holy Lambes unto Ieſus Chriſt.
2. The danger of returning to old ſinnes. Wee are all conceived on the Sea, and borne upon a ſhelfe, in manifeſt danger of drowning in the maine: there our parents left us, as their parents left them, and our firſt parents left us all. The undeſerved, unexpected Grace of God did lay hold on us in Ieſus Chriſt, and put us off from theſe quick-ſands, in a veſſell of Hope, ſteered by his Miniſters, the Compaſſe being his holy Word, and the promiſe of heaven that ſhore where wee all are to land. Now if wee, thus mercifully delivered, ſhall willfully returne to the firſt danger, and bee led by the falſe markes of gaine or pleaſure, to thoſe deſperate ſands, how worthy are wee to miſcarry? It is true indeed, that the elect cannot turne from God with all their heart; or if they could faile totally, yet not finally. But when wee read,oRom. 11.20. Becauſe of unbeleefe they were broken off, and thou ſtandeſt by faith: Bee not high minded, but feare. And,pRev. 3.11. Hold that faſt which thou haſt, that no man take thy Crowne: it may provoke us carefully to looke over our evidence, that wee may be ſure. I know there bee ſome that would ſhake the foundation of a Chriſtian, urging that of Paul; qRom. 11.22.If thou continueſt in Gods goodneſſe, otherwiſe thou ſhalt be cut off; and inferring an abſolute propoſition from a conditionall. As if one ſhould collect thus; If the Sunne riſe not to morrow, it will bee darke, therefore it will bee darke to morrow. But the Sunne holding his courſe, it will be light: and Gods promiſe holding, which cannot faile, and grace continuing, beleevers ſhall not fall from ſalvation. They as weakely conclude from that of Chriſt;rMat. 11.21. If thoſe mightie workes had beene done in Tyre and Sidon, they would have repented in ſack-cloth and aſhes: that a little knowledge had ſaved them. Wee might as well preſuppoſe a power of ſpeaking in ſtones, becauſe our Saviour ſayes;ſLuk. 19.40. If theſe ſhould hold their peace, the ſtones would crie out.
Yet let none preſume:tRom. 11.21: For if God ſpared not the naturall branches, take heed lest he alſo ſpare not thee. Behold (not thine, but) the goodneſſe of God: if thou bee ſaved, the praiſe is his: if loſt, the fault is thine owne. There be two things that carrie men away from God; Deſpaire, and Preſumption. As the act of ſeeing is hindered two wayes, either by ſeeing too much light, or no light at all: ſo the comfort of conſcience is prejudiced, either by ſeeing no merciemercy, or by ſeeing nothing elſe but merciemercy. To keepe us from the one, Deſpaire, let us meditate of that infinite merciemercy, which never failed the moſt odious ſinners, when they became humble converts. To prevent the other, Preſumption, let us remember how God puniſhed relapſing David, the man after his owne heart: and Moſes, whom hee called friend; and that for one fault; and that ſo ſecret, that by reading the ſtorie wee can ſcarce find it out. This way a thouſand periſh, for one the other way: Deſperation is a courſe that Satan takes but with few; becauſe it is tedious to fleſh and bloud, and (not ſeldome) the occaſion of true repentance: and ſo the Devill is over-ſhot in his owne Bow. But Preſumption is pleaſing: To flye out when wee liſt, to enjoy our pleaſures, to returne from our devotions to ſenſuall luſts, and then to be ſure of Heaven when wee have done; what can ſooner winne us? Sic redit ad tumidas …a…fraga puppit aquas. Though wee have committed ſinnes, and beene bitten by them, and ſmitten for them: yet forgetting all that anguiſh, thoſe feares and teares, and ſorrowes; wee returne to the cauſe of all thoſe miſchiefes. The Merchant, after a three yeares voyage to the Indies, hath with many doubtfull hazards of Rockes, and Pyrates, brought home ſtore of Gold; and is no ſooner come aſhore, but in one night playes it all away. You will ſay, Hee may fetch more; hee is not ſure of that: but the man is farre leſſe ſure of regaining Gods favour, that hath ſo prodigally ſpent it in wantonneſſe.
The Almightie Father hath beene our Phyſician, the glorious Sonne hath beene our Phyſicke, the bleſſed Spirit hath prepared and applyed all to us: ſhall wee now, our wilfull ſelves, overthrow the worke of all them three, by relapſing into thoſe ſickneſſes, from which their infinite goodneſſe hath delivered us? Shall the bountie of our Maker fill our Meaſure with merciemercy, and ſhall wee ſtill emptie it as faſt? Hath God nothing elſe to doe with his riches, but to wait upon our ryot with ſupplyes? He hath corrected us, and then we came home: againe he received us: ſhall we, after all this, returne to our old aberrations, and re-imbrace thoſe ſinnes, which did induce upon us his former judgements? Yet alas, ſo ſlipperie the cuſtome of ſinne hath made the wayes of ſinne; that if the God of conſtancie and perſeverance ſhould not hold us up, we could not ſtand one moment.u2 Cor. 11.25. Saint Paul was ſhipwrack'd thrice, and yet eſcaped. So doe the rockes and ſands, the heights and the ſhallowes, the proſperous and adverſe fortunes of the world, diverſly threaten us; ſo doe our owne Leakes endanger us; ſo doe temptations, like Pyrates, aſſault us; ſo doe the Mariners, our owne thoughts, mutine within us; that nothing but the everlaſting merciemercy of our God can preſerve us. But let us be carefull, never to put our ſelves aboard withx1 Tim. 1.19. Himeneus, nor to make ſhipwracke of faith and a good conſcience. Though infirmities overtake us, and God hath graciouſly warned,yEccl. 21.1. My ſonne, thou haſt ſinned, doe ſo no more: though that which we moſt earneſtly pray againſt, ſhould fall upon us; a relapſe into thoſe ſinnes which wee have truly repented, and God hath fully pardoned: yet let us beſeech him that is IEHOVAH, and changeth not, that the Spirit of remorſe and compunction may never depart from us; yea, that the Spirit of conſolation may never forſake us. A Garden once digged, and then let alone, becomes more weedie: a back-ſliding Chriſtian proves moſt ungodly.aHeb. 10.38. The juſt ſhall live by faith: but if any man draw backe, my ſoule ſhall have no pleaſure in him.
Vomite.The objects to which they returne, follow; the firſt whereof is vomiting. This proceeds from an ill-affected ſtomach, and a ſicke ſtomach from a bad repletion. This may be an argument offenſive to the weake, nauſeating their ſtomachs: but to ſhew the odiouſneſſe of ſinne, the Scripture often uſeth it. And that both literally, when the Prophet applies it to the Drunkards, ſhamefull ſpe… ing ſhall bee for their glory: and figuratively, as Z…phar awards it to the oppreſſor,bIob 20.15. Hee hath ſwallowed downe riches, and he ſhall vomite them up againe: God ſhall caſt them out of his bellie. Yea, God himſelfe is ſaid to vomite out ſome kinde of ſinners,cRev. 3.16. Becauſe thou art luke-warme, I will ſpue thee out of my mouth. Though hee ſeemed to have received them into his inward parts, becauſe of their formall profeſſion; yet being offenſive to his ſtomach, he ſpu… … out: and certainely God will never returne to his owne vomite. The conſcience is to the ſo…le, is the ſtomach is to the body: ſinne doth diſtemper the one, as unwholeſome meat or ſu…e…s doe the other. Both are ſicke alike, bo…h complaine of their burdens vomite is a forcible clearing of the ſtomach, confeſſion is a voluntary …nloding of the conſcience. The Phyſician preſcrib… a medicine, the Patient takes it, and is caſed. The Miniſter chargeth the ſurcharged ſoule to confeſſe and acknowledge h…s iniquities, hee doth ſo, and is comforted. That man worthily periſheth of his diſeaſe, that lets it rankle without revealing it. If wee know a burdened conſcience, wee give it a vomite;dProv. 28.13. Hee th… hideth hi… …, ſhall not … …hat co…f…ſſ…th and forſaketh them, ſhall have mercies. No wiſe man …ill fall upon that diſh againe, which hath made him dangerouſly ſicke: and he is a mad man, that after ſuch diſgorging his offence, will returne and li…ke up his owne vo…it. No leſſe fooliſh and deſperate is that ſinner, who having emp…i… his heart of all his troubleſome and indigeſtible faults, by a liberall and franke acknowledgement, ſhall againe wilfully relapſe into them: what is this, but with the Dog, to returne to his … vomite?
Saul, as if hee were againe now entred into the bounds of Naioth in Ramah, prayes and prophecies good to him, whom for good he maliced.c1 Sam. 24.19. The Lord reward thee good, for that thou haſt done vntounto me this day: and he lift up his voice and wept. There is no heart made of fleſh, which at ſome time or other relents not: even flint and marble will in ſome weather ſtand on droppes. Nor can wee thinke thoſe teares and proteſtations fained: doubtleſſe, Saul meant as he ſaid; and paſſed through ſenſible fits of good and evill. Let no man like himſelfe the better for ſome good motions; the praiſe and benefit of theſe gueſts is not in the receit, but in the retention. Who, that had ſeene this meeting, could but have thought all had been ſure on Davids ſide? What can ſecure us, if not prayers, and teares, and oathes? Yet behold in the looſe,fver 22. Saul goes home, but David and his men goe up to the hold. One would thinke, Saul had emptied his ſtomach of all thoſe crudities, rage, envie, malice: yet ſtay awhile, and you ſee him returne to his owne vomit, g1 Sam. 26.2.hunting after the blood of the innocent; and gives not over David. The adulterer comes to ſhrift, powres out all his uncleanneſſe in the eares of his confeſſor; and now having cleared his minde, returnes with the fiercer appetite to his former vomite. The friend of riot and diſordered company viſites the Church in the forenoone, proſtrates his body, and opens his mouth with the congregation, in a generall acknowledgement of his (inordinate) ſins: and now, as if he were exonerated of all his corruption, and had onelyonly made roome for more exceſſe by his confeſſion; he re-greets that ſinne for which he regretted, and falls afreſh to his luxurious cups.
I know there be ſome conſtitutions ſo ſtrongly retentive, that ſcarce phyſicke can procure a vomite: there be ſtupified conſciences, that will not confeſſe. Let the covetous man heare his unjuſt practiſes aggravated to his face; yet cuſtome hath ſo preoccupated his heart, that he never growes ſicke upon it; as poiſon by familiar uſe, becomes naturall food. Wee cannot ſay this man returnes to his vomite, for that unrighteous Mammon never troubled his dead conſcience. But he ſhall ſpew once for all; the earth ſhall ſpue out his body, his body ſhall ſpue out his ſoule, his ſoule ſhall ſpue out his riches; nothing ſhall ſpue out his ſinnes; they ſhall make him ſicke for ever in a bed of quenchleſſe flames. The Law of God, repeated by Chriſt himſelfe to a rich young man, was but anſwered,hMat. 19.20. With all theſe have I kept; it could not bring him to a ſenſe of his ſinnes. All theſe have I kept? Miſerable and falſe man, he had kept never a one of them; yet hee would not be brought to a Vomite. That other Churle talked ofiLuk. 12.18. filling his barnes, not emptying his ſinnes. But for men to disburden their troubleſome iniquities, by humble confeſſions, and then to reſume them; as the Viper ſpues out her poiſon in Winter,Plin. and takes it againe in the Spring; this is moſt dog-like. Wee may not take the children… bread and throw it to Dogges: ſuch dainti… are not for reprobate ſtomach in the whippe and cudgell are for Dogges. The Iewes cou…d the Gentiles Dogges, and grudged them any of their owne meat, as if they ſhould not have ſufficient for themſelves. But Paul rather compares the Iewes to Dogges, and ſuch as lie in the manger, to keepe the Gentiles from their foot …piners, that lie like ſome churliſh curr…s at the doore, to …epe away beggard, and hinder them from their Maſters almes, ſhould bee driven away, that humble ſuppliants might have acceſſe to heaven gates.
… Quis m…debit… c…i reſ…b…i vomitum? There is no vomiting without pain… … mans ſtomach regeſts that made him ſicke, and he feeles the head-ach: his conſcience is troubled with the ſenſe of his errors, and hee muſt needs feele heart ach. Why doe wee not conſider lov…d … ſuch a morſell of ſi…ne hath coſt …s, before wee ſuffer it againe to paſſe downe our throates? Was not our conſcie…ce loden with agonies, and labouring with pangs, more than a travelling woman with …wes▪ Did we not feele a thorne in our moſt tender, ſenſible, and vitall parts; ſtinging us at the very heart? Did it not appeare like a blacke bill againſt us, written without unanſwerable debt to an infinite juſtice? Did it not make us part and roare for the very diſquietneſſe of our hearts? Did not ſleepe forſake our eyes; and after many tumblings and toſſings, did wee not ſtill complaine the want of eaſe? Did not Satan ſet us hard with deſperation, for a monſtrous and (under the name of an) unpardonable ſinne? Did not our ſoules weepe bloud, and our eyes runne downe with teares? Were wee not brought to the pits brinke of forlorne unhappineſſe, before wee could feele any comfort of forgiveneſſe? Have wee now forgotten all that ſmart, woe, griefe, and horror? Can the ſhort and ſcarce ſenſible pleaſure of any ſinne make amends for ſuch torments? Or if we could flight our owne ſorrowes, and let the memory of them die with the feeling; yet let us conſider what thoſe ſinnes coſt the Lord Ieſus. Was hee reviled with taunts, beaten with buffets, macerated with ſcourges, harrowed with thornes, crucified with theeves, and ſlaine with unſpeakable ſufferings, to expiate them, and ſhall we embrace them, and ſo re-crucifie the Lord of life? Have we received a medicine of ſo deare ingredients, Chriſts meritorious paſſion, and our owne compunction, to disburden our ſoules of that which offended both God and them; and ſhall wee drowne the remembrance of all in a deluge of vanities, recoiling to our former vomites? God forbid it, and the thankefull reſpect of his honour and our owne ſoules heartily forbid it.
Ad ſuum ipſius vomitum.The Dog returnes to his owne vomite; there be ſome that ſeeke up alterius vomitum, anothers vomite: that will ſinne by preſident. They will adulterize, becauſe David did: they will drinke to ſleepe, becauſe Noah did. Indeed thoſe holy men committed ſuch unholy facts, but they humbly repented, and beg'd pardon for them, in the anguiſh of their hearts. They confeſſed them to bee evill, theſe men take them up for lawfull, or at leaſt tolerable: what is this but to licke up their vomite? But whether it be their ſinnes, for which they have repented; or our owne ſinnes, under which wee have groned; let us never returne to ſo lothſome a vomite. Sinne, like Stibi…, will tarry with no body: up it muſt, either here by an humble confeſſion, or here after by a wretched confuſion. Let us disburden our conſciences of thoſe ſinnes wherewith they are ſurcharged, but never turne againe to them whereof they are disburdened.
Obſerv. In the mire.1. Both the Sexes are mentioned: the Dogge in the maſculine, Ca…s regr…ſſus: in the feminine, the Hogge, Su… l…ta. In Chriſt there is neither male nor female, men have no more priviledge of ſalvation than women. Nor is there any difference out of Chriſt, women have no more immunitie from damnation than men. Indeed, bad men are more apt to nimble ſinnes, as the Dogge ranges abroad: and bad women are more prone to lazie ſinnes, as the Sow wallowes … the …re.
2. There is more wayes to Holl than one, as wee ſay there is to the Wood. Whether men goe by the Dogge-like rapacitie, or Swi… or pleade, it matters not: either will ſerve turne, to bring them to deſtruction. Heaven is a glorious Citie, yet hath it but one Gate, and that a narrow one: Hell …th a thouſand, and they are alwayes both eaſie, and open. They that refuſe the way of pragmaticall miſchiefe, with the Dogge; may take the path of ſordid uncleaneneſſe, with the Sow: yea, which is ſtrange, men may even fit ſtill, and yet get thither too ſoone: for idleneſſe is able to bring them unto Hell.
3. The very waſhing of the wicked, is a preparation to their worſe fouleneſſe. Hogges will wade through the Foord for no other purpoſe, but to come to the mire on the other ſide. Some are ſo graceleſſe, that they come to the Temple, mingle themſelves with the Saints, and partake the holy myſteries, to this end, that they may with leſſe ſuſpition follow their filthineſſe. Doe you ſee that Hogge, and in what a pickle he is now? hee was in the River this morning. Doe you ſee that man, and how debauched hee is now? hee was yeſterday at the Communion. A wofull hearing, that a man ſhould be the fouler after waſhing!
4. Of all ſinnes, Satan hath moſt power over uncleaneneſſe. Since the firſt poſſeſſion of the Serpent, wee doe not reade that Satan entred into any beaſts, but Hogges. Hee ſet the Sabeans, Chaldeans, and fire, to deſtroy Iobs Oxen, Sheepe, Camels; himſelfe did not enter into them. But when the Devils were caſt out of the men, they petitioned Chriſt,Mat. 8.31. that they might enter into the Heard of Swine: and the whole Heard ranne violently downe a ſteepe place, and periſhed in the waters. The impetuouſneſſe was no leſſe than the ſpeed: it was no ſmall force that could doe this. But if the Swine had beene ſo many mountaines, …oſe ſpirits by Gods permiſſion, had th… tranſported …hem. How eaſily then can they carrie thoſe ſoule …hat are … their power, to deſtruction? Swine … he m…e, therefore the Devill loves Swine: un…leane …a…ts that wallow in the …ire of ſenſualitie, bru…ſh Dr…ards tr…ns…o…ing themſelves by exceſſe; …ven they are the Swine, whom the Legion carries headlong to the Pit of perdition.
5. All ſinnes are ſoul…, ſome be more …, and the …a…tiſers of them may be ſaid to wal…w in the mire. …irſt, the bru… … of the fleſh, whoredome and uncleaneneſſe a …rie and ſordid wickedneſſe▪ which makes the bodie not more leprou… …an the ſoule and … …he …emple of the Holy-Ghoſt into a Hogge-ſtie. … any ma… in his wits p…p…re to entertaine his King, yea, his ordinarie friend, in a Hogge-ſtie? Shall …at Almightie King, our Maker and comforter, have no room… allowed him, but that heart which filthie luſt hath made a Pad of dirt, or a Hogges-coat? Thou receiveſt the Sacrament, and hopeſt to feed upon thy Saviour, that hee may enter into the very bowels of thy ſoule: but bethinke thy … ▪ Will the God of all majeſtie come into that houſe in the morning, where … Swine have layne all night? How noyſome is that dwelling, where the beſt roomes, the Parlour, is but a Stable; and the Lodging-chamber, the heart, but a Hogge-ſtie? Weigh it rightly; Thou lyeſt in thy Bed of uncleaneneſſe, as a Hogge in a puddle of mire. Thy luxurient thoughts, thy laſcivious dalliances, ſhew more odious to God, than can to thee any Swine tumbling in the mire. Secondly, intemperance; ingurgitating more meat and drinke than a well-order'd appetite deſires, is not onelyonly a Swiniſh, but a muddie ſinne: not ſo much by that effect, becauſe it makes men muddie-headed; but by a worſe, it makes them muddie-hearted. Their body is become a dunghill to their ſoule; their ſoule a dunghill, in reſpect of all goodneſſe: nothing breeds in it but Weeds; nothing moves in it but Wormes, nothing wallowes in it but Hogges. The Drunkard is but a moving muc…-pit, a ſpeaking dunghill.Mat. 12.43. The uncleane ſpirit could … no rest in drie places, but he finds reſt in drunk… …. Thirdly, worldly covetouſneſſe is a di…tie ſinne: and howſo…ver … thinke, that they ſwimme in pleaſures, while they wallow in riche…, yet they are deceived, they doe but rowle in mirie puddles. It may be a d…ſcredit, it is no ſlander …o Riches, to call them D…ng; for to the moſt they are no b…er. Mucke when it lyes upon heepes, gives but an ill odour, a very ſt…nch: but when it is ſpread abr…ad upon the ground, it is a cauſe of much fruit. All out … of coyne and wealth are but heapes of mucke; which thus abuſed, doe not onelyonly ſtinke of themſelves, but make a ſtench in our hearts. Let us ſpread them abroad by our charitie, in uſefull, mercifull, and pious deedes; then will they helpe the barren ground of our ſoules to bring forth fruit unto everlaſting life. Lord, lift us up out of the mire and deepe Pit, wherein we ſticke faſt by nature, waſh us by thy grace, and preſent us undefiled in the Day of IESVS CHRIST. Amen.