2 Peter 2:22

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 rends 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 yet 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: Hos. 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 onely 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. 1 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. Onely 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 this Prov. 26.11. Proverbe derived; who so well understood the nature 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 discourses:

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. Cant. 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. Eccl. 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: Prov. 22.6. Teach a child in his youth, &c. Eccl. 12.1. Remember thy Creator in the dayes of thy youth. Psal. 119.9. Wherewithall shall a young man cleanse his way? These be the Proverbes of grace, the other are the adages of Hell.

4. For experience: the Sages have tryed that doctrine themselves, which they commend to others. Eccl. 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. Ioh. 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: 1 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; Prov. 19.22. A poore man is better than a liar. Or to grow rich with falshood; but remember the Proverbe; Prov. 20.17. The bread of deceit is sweet, but if fills the mouth with gravell. Or to insinuate by flattery; but this Prov. 27.14. shall be a curse unto thee. Or to thrive by covetousnesse; but the Proverbe saies no to it, Prov. 11.24. This shall tend unto povertie. Prov. 20.4. There is a Proverbe for the lazy, and here is a proverbe for the filthy; The Dog turneth to his vomite 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 man Luk. 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 to 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 onely 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 fit 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: Luk. 22.22. The Sonne of man goeth as it was determined, but woe unto that man by whom he is betrayed. Luk. 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. Luk. 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 desperate Luk. 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 myring 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. Psal. 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. The Esa. 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 onely passively. Quid meruistis oves? Psal. 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 onely 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 onely 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. 2 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) to Ier. 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 onely 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 onely 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. Phil. 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. Esa. 56.11. These bee greedy Dogges, that can never have enough. The overcharged Dog must needs vomit; and Iob. 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; Canicula 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. Iob. 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. But Reu. 22.15. without shall be Dogges, they must lie without doores, and scarce bee favoured with kennels. Let us pray with David; Psal. 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; swine 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 onely 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; onely 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: onely 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 onely 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 mercie 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 vomite: 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. Rom. 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 is 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 vult, facit ipse qua [vult]. God chargeth them to doe his will, and they will not: they would have their owne will stand, but they shall not. Quid tam poenale, quam semper velle quod nunquam erit, & semper nolle quod nunquam non erit? They shall never obtaine what they desire, and they shall ever sustaine what they dislike. Rom. 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; Act. 8.23. Thou art in the gall of bitternesse, and in the bond of iniquitie. Not onely 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 Christ Cant. 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. 1 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, Gal. 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 Victimam 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. 2 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. Onely 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, Rom. 11.20. Because of unbeleefe they were broken off, and thou standest by faith: Bee not high minded, but feare. And, Rev. 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; Rom. 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; Mat. 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; Luk. 19.40. If these should hold their peace, the stones would crie out.

Yet let none presume: Rom. 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 mercie, or by seeing nothing else but mercie. To keepe us from the one, Despaire, let us meditate of that infinite mercie, 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 naufraga 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 mercie, 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. 2 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 mercie of our God can preserve us. But let us be carefull, never to put our selves aboard with 1 Tim. 1.19. Himeneus, nor to make shipwracke of faith and a good conscience. Though infirmities overtake us, and God hath graciously warned, Eccl. 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. Heb. 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 spewing shall bee for their glory: and figuratively, as Zophar awards it to the oppressor, Iob 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, Rev. 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 [spues them] out: and certainely God will never returne to his owne vomite. The conscience is to the soule, is the stomach is to the body: sinne doth distemper the one, as unwholesome meat or surfeits doe the other. Both are sicke alike, both complaine of their burdens vomite is a forcible clearing of the stomach, confession is a voluntary [unloding] of the conscience. The Physician prescribes a medicine, the Patient takes it, and is cased. The Minister chargeth the surcharged soule to confesse and acknowledge his 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; Prov. 28.13. Hee that hideth his sinnes , shall not 〈…〉 •hat co•f•ss•th and forsaketh them, shall have mercies. No wise man will 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 licke up his owne vomit. No lesse foolish and desperate is that sinner, who having emptied 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 owne 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. 1 Sam. 24.19. The Lord reward thee good, for that thou hast done vnto 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, ver 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, 1 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 onely 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, Mat. 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 of Luk. 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 childrens bread and throw it to Dogges: such dainties are not for reprobate stomach in the whippe and cudgell are for Dogges. The Iewes counted 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 Repiners, that lie like some churlish curres at the doore, to keepe away beggard, and hinder them from their Masters almes, should bee driven away, that humble suppliants might have accesse to heaven gates.

But Quis [medebitur cani resorbenti] vomitum? There is no vomiting without paine a 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 sinne hath cost us, before wee suffer it againe to passe downe our throates? Was not our conscience loden with agonies, and labouring with pangs, more than a travelling woman with [throwes]. 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 Stibium, 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, Canis regressus: in the feminine, the Hogge, Sus lota. 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 in the mire.

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 [Swinish] 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 hath 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, those spirits by Gods permission, had thus transported them. How easily then can they carrie those soule that are under their power, to destruction? Swine love the he mire, therefore the Devill loves Swine: uncleane beasts that wallow in the mire of sensualitie, [brutish Drunkards transforming] themselves by excesse; even they are the Swine, whom the Legion carries headlong to the Pit of perdition.

5. All sinnes are foule, some be more dirty , and the [practisers] of them may be said to wallow in the mire. First, the brutish lusts of the flesh, whoredome and uncleanenesse a [miry] and sordid wickednesse which makes the bodie not more leprous than the soule and turnes the temple of the Holy-Ghost into a Hogge-stie. Will any man in his wits prepare to entertaine his King, yea, his ordinarie friend, in a Hogge-stie? Shall that Almightie King, our Maker and comforter, have no roome 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 [selfe]; Will the God of all majestie come into that house in the morning, where the 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 onely 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 muck-pit, a speaking dunghill. Mat. 12.43. The uncleane spirit could find no rest in drie places, but he finds rest in drunken quagmires . Thirdly, worldly covetousnesse is a dirtie sinne: and howsoever men thinke, that they swimme in pleasures, while they wallow in riches, yet they are deceived, they doe but rowle in mirie puddles. It may be a discredit, it is no slander to Riches, to call them Dung; for to the most they are no better. Mucke when it lyes upon heepes, gives but an ill odour, a very stench: but when it is spread abroad upon the ground, it is a cause of much fruit. All out hoards of coyne and wealth are but heapes of mucke; which thus abused, doe not onely 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.