A commentary or, exposition vpon the diuine second epistle generall, written by the blessed apostle St. Peter. By Thomas Adams

VER. 5. And spared not the old world, but saved Noah the eighth person, a Preacher of righteous∣nesse; bringing in the floud upon the world of the ungodly.

THis is the Apostles second exemplary argument against the indemnity of 〈◊〉〈◊〉 his first instance was, how it sped in heaven; now he expresseth the mischiefe it did upon earth: after the expulsion of Angels, the submersion of terr•••• creatures. The first Iudgement tooke hold on altitude, this prevailes against multi∣tude: for sublimitie, they were Angels: for universalitie, this is a whole world There God used his owne immediate power, in the dejection of those revolting sp••¦rits: here is the same offended power working by a mediate instrument. The A••¦gels were above the elements, therefore no element was exercised in their punish∣ment: here is element against element, water against earth: that man, who was 〈◊〉〈◊〉 elements composed, and by elements preserved, might also by elements be destroy∣ed. When man forsakes his owne end, which is to glorifie his Maker: the crea¦tures also forsake their (lesse principall) end, which is to serve man their master The Elements rebell against man, when man rebells against God: becoming a tra¦tor to his Creator, they owe him no more service: but in stead of serving him, they serve God against him.

Deepe calleth unto deepe at the noise of the water-spoutes: Psal. 42.7. the del••ge of sinnes called for a deluge of waters: deepe iniquity, for deepe calamitie. The world was growne so fowle, that God saw it was high time to wash it: yea so was the ••••¦cleanesse dyed in graine, that when the polluters were washed away, the poll•••••••••• stuck on still: as the plague cleaves to the house, even when the infecter of it is dea••. And as a sordid cloth lies long a soaking before it be clensed: so deepely had imp••••∣tie siz'd it selfe into the earth, that God saw it meete to steepe it long under the wa∣ters; even an hundred and fifty dayes, Gen. 7.

Gods blessing did not more multiply, than Satans curse: there came a Cres•••••• & multiplicamini from them both. God spake it to his creatures, men: Satan 〈◊〉〈◊〉 his creatures, mens sinnes. Mankinde began but with one: yet he that saw the fir••••

••an lived to see the earth peopled with a world of men. Men grew not halfe so fast ••s sinnes; As they were encreased, so they sinned against me, Hos 4.7. One man could ••one multiply a thousand sinnes, never man had so many children. So that still ••e number of transgressions exceeded the number of persons: when the earth was ••arce sprinkled with men, the whole world was filled with sins. So that the top ••f the conspiracie bore up to heaven, and carried ill newes to the Maker of all. Whereat offended, he sent downe a watry messenger of destruction: which as it ••me from heaven, so swelled up back againe to heaven; with tydings, that Gods ••stice was now glorified on them, whose mercy would not be glorified by them ••he corruption of the world is not lesse now, yea more: it is past all pu••ging by wa∣••r, therefore hath God reserved it to fire. Onely as the Arke did save Noah in the ••y of water, so Christ will preserve us in the day of fire.

And spared not the old world, &c.] Here is a double act; of Iustice, of Mercy; ••at of Iustice on a whole world, the other of Mercy upon eight persons. It is of∣••n, Poena paucorum, terror omnium; God doth strike few, to save many: here hee ••ikes many and saves few. His judgements are sometimes particular, that his ••ercy may be generall: here his Iudgements are generall, and his Mercy particular. ••o the whole may be distinguished into the

• Vengeance; Spared not the old world.
• Deliverance, Saved Noah the eight person,

In the vengeance or execution of wrath consider, the

• Matter passive, Sinfull world.
• Instrument executive, The Floud.

The subject suffering is described, by the

• Vniversality, the whole World.
• Antiquity, the Old World.
• Impiety, the Vngodly World.

For the penall instrument let us meditate;

• 1. Whence it proceeded.
• 2. How farre it prevailed.
• 3. How long it continued.

In the deliverance are two speciall things, the

• Maner implied, by the Arke.
• Number expressed, Eight Persons.

Thus are our meditations fetch'd a great way backward, that our soules may 〈◊〉〈◊〉 set somewhat further forward: let us consider the old world, that we may be∣••me the better for it in the new. History is delightfull to all, and gives us meanes 〈◊〉〈◊〉 travell former times: that we may in some sort know what is done before us, ••ough wee cannot see what shall be done after us. In all this plentifull discourse, ••ur good apprehension must be my best perswasion; your capacity, my oratory. ••cure we our selves first in the Arke, and then lanch into this Ocean of water: th•• ••irit of God direct us in our voyage, and bring our soules to the haven of eter∣••l peace.

To begin with the uengeance, God was angry with the whole world because sin: neither was this a slight or easie wrath; but a fire long a kindling. It repen∣••h mee that I made man: here is a displeasure indeed, when the Lord shall repent 〈◊〉〈◊〉 owne worke.a The wrath of God came upon them to the uttermost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, ••h an one as consumes either totally or finally. The wrath of God is either in re∣••ution or execution. In resolution, it is either suppressed in his bosome, or ex∣••essed in his threatning. In execution, it is either temporall in body, or spirituall ••oule: as Peter said; Behold two swordes, or rather one sword with two edges. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The wrath: God hath armies of afflictions, but if the wicked scape them all, 〈◊〉〈◊〉 same Great wrath will surprise them. Neither must wee thinke here God sub∣•• to passions: what be affections in us, are perfections in him. But lippientibus

etiam singularis lucerna numerosa est: to the pur-blinde one candle seemes many. As God is said to have an arme, because the arme is the instrument of our power: 〈◊〉〈◊〉 eye, because he discernes all things: a foote because he is present every where, &c. And that he will preserve unharmed, is called theb Apple of his eye. His essenti•••••• substance is called his Soule. Am. 6.8. Benephesho, by his life, or soule, that's by himselfe. And Psal. 11.5. Wicked men his soule hateth. Thus he is said to be a••∣gry, and to repent. But as man repents by retracting his purpose, so God by cha••g∣ing his sentence. When GOD is said to alter his will, that he becomes offended with the man, with whom he was formerly pleased. Ille potius quam ipse mutatur: the man is changed not the Lord. He repents not as man does, for he cannot de•••••• and erre as man does. He is not angry, but all his actions proceed from a per•••••••• love of vertue, and hate of vice. We cannot properly Grieve the Spirit, nor C••••∣cifie Christ: but our sinnes doe all that is possible to it; and so much as in us 〈◊〉〈◊〉, we bring melancholly into heaven, that Court of joy. If the King lose a subject 〈◊〉〈◊〉 is so much the weaker: take a drop from the Ocean it hath the lesse: but what•• the losse of thee or thy harlot to God; he is never the poorer nor are they mu•••••• But when he repents of all the generation of men, this shewes sinne to be exceed•••••• hainous. In a word, mans is a passive repentance; Gods is an operative repentance. Let this teach us.

1. To glorifie God, lest he repent that he made us.c I am fearefully and ••••∣derfully made; (all Gods workes are admirable, man wonderfully wonderfull) ••a∣vellous are thy workes, and that my soule knoweth right well. What infers he o•• 〈◊〉〈◊〉 this? Therefore I will praise thee. If we will not praise him that made us, will 〈◊〉〈◊〉 not repent that he made us? Oh that we knew what the Saints doe in heaven, 〈◊〉〈◊〉 how the sweetnesse of that doth swallow up all earthly pleasures: they sing h•••••• and glory to the Lord: why? Because he hath created all things. When we behold 〈◊〉〈◊〉 exquisite peece of worke; we presently enquire after him that made it, purposely 〈◊〉〈◊〉 commend his skill: and there is no greater disgrace to an artist, than having perfe∣cted a famous worke, to finde it neglected, no man minding it, or so much as casti•••• an eye upon it. All the workes of God are considerable, and man is bound to th•••• contemplation. Psal. 8.3 When I consider the heavens, &c. I say, What is man? 〈◊〉〈◊〉 admires the heavens, but his admiration reflects upon man; Quis homo? There 〈◊〉〈◊〉 no workeman, but would have his instruments used, and used to that purpose i•• which they were made. The Cutler hath made thee a knife; to cut thy own me••••, not thy neighbours throat. If thou like the envious man will keep•• thy 〈◊〉〈◊〉 in thy hand, and swallow thy meate whole: or like the foole, cut anothers me•••• and thy owne fingers: this is to abuse that instrument, and pervert the end 〈◊〉〈◊〉 which it was framed. Man is set like a little world in the midst of the great 〈◊〉〈◊〉 glorifie God; this is the scope and end of his Creation. If he shall apply hims•••••• to proud desires, base designes, covetous courses; here Gods meaning is mis-••••¦derstood, his worke mis-applied. He is created for the service of God, if be ca••¦not be wrought and brought to that, he shall be beaten in peeces. As the Po•••••• turnes and workes a peece of clay; frames it for such a vessell; it will not doe; 〈◊〉〈◊〉 tries to make another fashion of it, yet it fadgeth not: till at last, after many 〈◊〉〈◊〉 trials, he dasheth it against the walles. Gods spirit will not alway strive with 〈◊〉〈◊〉 world, more than it did with that: but if we still strive against him, let us see wh•••• the end shall have the worst of it. Ariosto going through the streets, and hea•••••••• 〈◊〉〈◊〉 Potter basely sing his odes; tooke a cudgell and broke his pots; answering 〈◊〉〈◊〉 complaint: Thou hast marr'd my verses, and I have marr'd thy vessels. If 〈◊〉〈◊〉 abuse Gods creatures, he will spoile our pleasures.

2 Let us repent of our sinning, lest God repent of our making. O that for 〈◊〉〈◊〉 of a little sorrow, we should hazard the losse of such a joy, as the delight of our C••••¦ator. When we sinne, we give him cause to grieve at our doing, but while we c••••¦tinue impenitent, we give him cause to grieve at our being. Shall our Maker rep••¦••

wee are, and wee not repent that wee are so evill? Did hee not make us of ••hing? and is hee not able to reduce us to nothing, to worse than nothing; yet doe we provoke him, and put him to it by our rebellions? Repentance is a ••ee of continuall use, because sinne is a thing of continuall practise. It is better ••ng to the house of mourning, than of mirth; saith Salomon; more expedient for 〈◊〉〈◊〉 soules health: through his owne experience, he taught us this expedience. In ••e we patch our clothes, in repentance we rend them in pieces. It unmakes a ••n that which sinne made him; whereas impenitence keepes him for ever the same. ••ey that lived unconverted sinners on earth, remaine the same in hell.e All that ••e before me are theeves and robbers: in congruitie of speech he should have said, ••e theeves; yes, not onely were, but Are so still. Saul is still a homicide, you can∣•• say so of David, that he is still an adulterer; because he repented, and by that 〈◊〉〈◊〉 tenewed.

Our repentance is said Pacare Deum, to appease God: now appeasing presuppo∣•• anger, and Gods anger is two fold; Iudicis & Patris. As he is a Iudge, offen∣•• with his enemies, and this wrath is onely appeased by Christ. As he is a Father, 〈◊〉〈◊〉 so our repentance may please him in Christ: not Ratione subjecti, in respect of selves; but Ratione Principij, Gods Spirit. Thus our repentance through Christ 〈◊〉〈◊〉 pacifie his paternall wrath. This is an excellent remedy, but not so easy: the ••g of Niniveh and his people put on sackcloth, and fasted: yet but,f Who can tell ••ether the Lord will turne to mercie: we are not sure of it, it may be so, but Who ••tell. Though the Iewes rent their hearts, yet it is but Quis novit,g Who knoweth ••ether God will returne? Though they gnaw their tongues for paines, yeth they ••nt not of their deeds: so hard a taske is repentance.

Neither is repentance without amendment, any more than continuall pumping ••hout mending the leake. The bird fighting with the serpent, ever anon flew to ••erbe, which was her medicine, and cured her of the poison: but at last, the hearbe ••ng wasted, the bird dyed. Repentance is that herbe, which while opportunity ••s, will helpe the poison of sinne: but that once gone, and it will not be ever pre∣•• to presumtptuous sinners, what remanies but perishing. The medicine is made 〈◊〉〈◊〉 the wound, not the wound for the medicine. The argument of our liberty is ••entance: the bonds of servitude are broken with a broken heart Auditúrne vox ••uris, Is the mourning voice of that Dove, the Holy Ghost, heard in thy bosome? ••mosthenes would not plead for his client, till he cryed to him; and then answered 〈◊〉〈◊〉 sorrow, now I feele thy cause: let our penitent contrition cry unto Christ, and ••n he will plead for us.

God spared not the old world. Thus in generall, now more specially to the parts. ••ld hath diverse significations: it is taken. 1 For this whole visible engine, the ••icke of all things contained under heaven and earth. 2 For the vicious and ••erable condition of it, contracted by sin, and inherent in all things. 3 For the ••lest and most excellent part of it, man and thus somtimes only for the Saints; ••d was in Christ, reconciling the world to himselfe. Commonly for the wicked, 〈◊〉〈◊〉 whole world lyes in wickednesse. So the world is opposed generally, vel numero ••atorum, vel numero electorum. The first circumstance we light upon, is the uni∣••sality of this destruction, which seiseth on a whole world. Wherin the answer ••hree questions may satisfy us.

Why the creatures were punished with mans ruine, that were not guilty of ••s sinne. This was just with God. 1 Because they were all made for mans use, 〈◊〉〈◊〉 therefore man suffers in their losse. Terra propter hominem producta, terra propter ••inem maledicta. As a foule traitor being executed, hath his house fired, his very ••d harrowed with brambles, and sowen with stones. 2 Seeing they were made 〈◊〉〈◊〉 mans use, he being taken away, they were of no further use. The generall being ••ne, the army perisheth: the head being cut off, the members die. 3 Such was 〈◊〉〈◊〉 greatnesse of sin, that it brought destruction, not only upon the sinner, but on

all that belonged to him. 4 Because brutish men had abused the creatures by t•••••••• filthy riot and excesse; therefore God saw it just to punish the Instrument wit•••••••• principall: so that there is not a Creature, which is not Subject to some vanity. 〈◊〉〈◊〉 that requites his Princes favours with treason, not onely suffers in his owne pers•••• but every thing about him feeles the smart. His followers are suspected, his 〈◊〉〈◊〉 ••¦rits disgraced, his children disinherited, his friends discomforted, his house 〈◊〉〈◊〉 all things droope with him, his gardens are over-run with weedes, his orchy•••• lie uncouth, man and beast is made sensible of his judgment. Adam, that was 〈◊〉〈◊〉 holding to God for his very selfe, apostating into treason; his house grew out of ••••¦shion to him, his pleasures were turned to thornes, the armes of his nob•••• were defaced: and he that was made a Master of living bodies, breaking his all••••¦ance with God, became despised of his owne servants: some of them shaking of 〈◊〉〈◊〉 yoke of our goverment, when we shooke off our makers. Especially the greatest, 〈◊〉〈◊〉 the smallest of them: the greatest, as Lions, Tygers, Panthers, are hardly 〈◊〉〈◊〉 but the least, as bees and gnats, not at all. In a generall destruction when the ene•••• triumphs, not only men, women and children lose their lives: but the houses 〈◊〉〈◊〉 fired, the trees cut downe, the walls rased, the horses slaine in fight, the cattell 〈◊〉〈◊〉 in the stalls: as Saul had his charge for Amalek; Spare neither man nor beast. 〈◊〉〈◊〉 there not rottes of cattell, and murraines of beasts, so well as mortalities of m•••• In a spoiling warre or plague, who remaines to fill the empty cribbe or marg•••• Doe they not suffer with their Masters? Doe not the very beasts of the rich fate•••• better for the prosperity of their owners: whereas the poore mans cattell partake 〈◊〉〈◊〉 the poore mans want?

I doe not thinke that all manner of creatures perished in the waters; for be•••••••• them preserved in the Arke the fish escaped, Gen. 7.22. The Rabbins conc•••••••• that the fish also perished, growing hot in the flood, as in a caldron; but Moses ••••••¦fines this destruction to things on the dry land. The fishes were spared. 1 M•••• 〈◊〉〈◊〉 not so abused them, as the other kinds: and herein our sinfulnesse exceeds theirs; 〈◊〉〈◊〉 not onely the delicacies of the land, but neither can the rarities of the sea satisfie 〈◊〉〈◊〉 riot. They were then more separate from mans sin, therefore from his punish•••••••• But in the fiery deluge, to shew that even thither our excesse hath reached, the 〈◊〉〈◊〉 fishes shall not escape. 2 They lived in that element wherewith God purposed 〈◊〉〈◊〉 overthrow the world: so that the same thing that was ordained in ruin am, for 〈◊〉〈◊〉 version, was to them in tutelam, rather for preservation. 3 They were not p••••••••¦kers of the earth, now the earth was cursed, not the sea: because Adam did unlaw•••••• eate the fruite of the earth, not of the sea. 4 Such was the good pleasure of C•••• that among other creatures he would then spare the fishes: then I say, for at 〈◊〉〈◊〉 times he hath botha threatned andb destroyed them also; he slew their fish.

Further from the number of those preserved in the Arke, divines have pro••••¦bly exempted. 1 those Amphibia, creatures that live as well in the water, as on 〈◊〉〈◊〉 Land; as otters, sea-wolves, water-serpents, and water-fowles. 2 Such as co•••• corruption, and doe not breed by generation; as wormes of dung, mothes of p••••••¦fied hearbs &c. 3 Such as are of a mixt kind, ingendred by male & female of d•••••••• kinds; as the Mule commeth of the Horse and Asse: these needed not come in•••• 〈◊〉〈◊〉 Arke, Sed parentes eorum ibi fuisse sufficit; it was enough that the breeders of 〈◊〉〈◊〉 were there. Some of the Rabbins have conceited, that the seeds of hearbs 〈◊〉〈◊〉 plants were kept in the Arke; but they might by Gods providence grow in the 〈◊〉〈◊〉 under the waters; as did the Olive which the dove found at the sinking of the 〈◊〉〈◊〉 Yea some of them more ridiculously, amongst the living things preserved, 〈◊〉〈◊〉 thrust in the spirits of the aire to the Arke. But neither are they male and fe•••••••• nor subject to the submersion of waters; and it were better for man to have 〈◊〉〈◊〉 kinde destroyed than conserved. For the Phenix, amongst many ambiguit•••••• 〈◊〉〈◊〉 yeeld to their perswasion, who thinke there is none; and that by the disagree•••••••• of her most justifying reporters. For her countrey, some make her of Ar••••••

others of India. For her life, some five hundred yeares, others six hundred sixty. ••r her death some say shee sings and dyes; other, that motu alarum, with the mo∣••n of her wings she sets her nest afire. Pliny, and Pompon. Mela write, that of her ••es comes a worme, and of the worme another Phenix: which takes the bones of ••e old Phenix with her nest, and carries it to Heliopolis, the Citie of the Sun in ••gypt; there laying it on the altar, and solemnizing the Funerall. But who would ••t smile at the non-sense of this fixion? For if the Phenix be burnt to ashes, where 〈◊〉〈◊〉 her bones left for this transportation? But on, say they; and what creature is ••thout sex, among Beasts, Fishes, or Foules? Gods (Increase and multiply) had 〈◊〉〈◊〉 a vaine and superfluous charge to her. If there were but one before, then cer∣••nly that perished in the Floud; for none were preserved in the Arke but by paires ••d couples. So that if formerly but one, now consequently there is none. The ••ing of S. Ambrose is objected: Phaenix cum mortua sit, reviviscit: solos non cre∣••us homines resuscitari. We answer, he doth not deliver his opinion, that the ••enix being dead reviveth: but Ex concessis, by that which the heathen affirmed, 〈◊〉〈◊〉 of their owne grounds, he proves the Resurrection which they denied. Let not ••s first question passe without a double meditation.

It instructs our understanding what the horror of sin is, whose contagion hath in∣••ted all the creatures that belong to us. Cursed be the earth for thy sake: the earth ••u treadest on, the earth meriting no curse, the earth made before thee, made for ••e, and thou made of it; cursed be this earth for thy sake. Quid meruistis oves, what ••e the poore creatures done? We are not content with their rule, without their ••ne: though they be ad usum & esum nostrum; yet we tyrannize over them, and 〈◊〉〈◊〉 scarce satisfied with their spoile. O that the guilty should thus dare to domi∣••re over the innocent; and hold himselfe more absolute lord over his beast, than 〈◊〉〈◊〉 thinkes God over himselfe! He that shewes no mercy to his beast, (which yet ••not his creature, but bought with his money) teacheth God how to deale with 〈◊〉〈◊〉, who is his creature, and bought with his Sonnes bloud. The Prophets, when 〈◊〉〈◊〉 Lord hath beene angry, and the plague heavy, and no excuse for the peoples ••quity; not knowing what to say for themselves, ashamed in their owne name to ••ve pardon: have put him in minde of the bruit creatures. How doe the beasts grone, 〈◊〉〈◊〉. Not that God is more respective of beasts, than of men; Hath God care of Ox∣•• But when men become bruiter than beasts, God will pitty beasts sooner than ••n. The penitent Ninivites imposed a fast upon their very flocks and heards with ••mselves. Hath God care of beasts, or have beasts care of God? Are they not ••hout religion, yea, without reason? O pardon repentance, a greater absurdity ••n this! It was a glasse to reflect their owne estate: the bellowing of halfe fami∣••d cattell, puts them in minde how themselves ought to be starved. Such an use ••s of the Leviticall Sacrifices: to see them slaine, their bloud exhausted, their flesh ••nt to ashes; might well strike them at heart with the survey of their owne de∣••rits. It teacheth the young Lion obedience; when he sees the dog whom he loves 〈◊〉〈◊〉 playes withall, cudgell'd before him. When the Princes garment is beaten, he ••ne conceives himselfe blame-worthy by that representation. The moane and ••ery of the dumbe thing schooles us, as stripes on our garments, to tell us we have ••ts in that bargaine. That which wants reason is punished: that we who have rea∣•• might be humbled. Bestialior quàm ipsa bestia est homo ratione vigens, & non rati∣•• vivens. We are little better than beasts, if we finde no other use of beasts, than ••erve our owne riot: they may teach us as well as serve us: the looking-glasse ••n insensible thing, yet it reflects to a man his owne forme. This is the first ••on.

It also informes us to moderate our affections, and not to surfet on this world ••ich we have made so corrupt by our sins. What creature is there, on which our ••iety hath not stuck some blemish? what doe we use, whereon we read not en∣•• ••ven the characters of our owne obliquities? Our apparrell is but the cover of

our shame: by our bravest accoutrements, we may take measure of our delinqui••••¦ments. Adam was more glorious without raiment, than all his posterity can be 〈◊〉〈◊〉 it: neither can the glory we seeke in our clothing, conceale or countervaile the i••∣nominy that came by our sinning. For our meate, is not our life maintained by 〈◊〉〈◊〉 death of other creatures? Our preservation, by their destruction: sin brought 〈◊〉〈◊〉 necessity; without that no creature should have lost his life to become our fo•••• This was not from the Creation, creatures were not made to this end. Innoce•••• would have preserved all to a higher and more excellent use. We should have 〈◊〉〈◊〉 meate farre sweeter; and such as should haue cost no creature the life. Let my 〈◊〉〈◊〉 thus meditate; this creature dieth not for it selfe, but for me; not for it's owne f•••••• but mine: if I had my desert, I should rather dye than it. Do we not read, our ••••¦ming and sordid lusts in the infected aire? Our blasphemies in the blemished Moo•••• Glimmering Stars, and blushing Sun? Our oppressions in the harrowed and wo••••¦ded earth? Our impieties in the groning of all creatures? If a rich man sho•••••• heape all his wealth together, and then set his house on fire; hath he cause of joy 〈◊〉〈◊〉 see this? There is an ataxie and disorder in all the world wrought by our sins: 〈◊〉〈◊〉 trees must fall under the wounding axe, the bowels of the earth be rent, to buil•••••• a dwelling: and shall not this move us? Can we glory in our shame? with that i••∣sulting Monarch, This is my Babel. We had a better mansion, once, without 〈◊〉〈◊〉 of this violence; Paradise. Thus as he that rifled the poore scholler, rob'd ten me•••••• once: he having borrowed of one his horse, of another his spurres, &c. O•••••• when Esops jay was stript of her brave plumes, there were twenty birds undone, 〈◊〉〈◊〉 had lent her their feathers. So when death deprives man of his life, he finds ma•••• creatures to have spent their blouds and beings towards his maintenance. Our co••∣fort be it, that our Patent is renewed in Christ; the second Adam regetting 〈◊〉〈◊〉 the former had lost. And he that was content to become a creature, and to proo•••• his bloud to us; thinkes now no creature too deere for us. For his sake they 〈◊〉〈◊〉 our servants, let us become his servants: to us the use, to him the thankes and glo∣ry for ever.

[Quest.] In the next place we are to examine, whether no other creatures escaped the ••••∣luge, besides the fore-excepted. The waters prevailed, untill all the high hils that 〈◊〉〈◊〉 under the whole heaven were covered. Yes, saith Cajetan, those under the airy heave•• nay, saith Moses, under the whole heaven. Some have wrangled about the mo••••∣taines: as Athao in Macidonea, so high, that it casteth the shadow to Myri•••••• towne in Lemnos, eighty six miles off. Atlas is said to have a top higher than 〈◊〉〈◊〉 cloudes: and Tabor, to rise up thirty furlongs: Caucasus to be lightened with 〈◊〉〈◊〉 Sun above, when daylight is shut in below. But Moses affirmes expresly, that 〈◊〉〈◊〉 these high mountaines were surmounted, and covered by the waters. Cajeta•• e••¦cepts the mountaine of Paradise from this inundation: but where doth he find 〈◊〉〈◊〉 Paradise was situate on a mountaine? Out of Eden went a River to water the G••••¦den; but Rivers doe not use to run upon hils. His vaine feare was, lest then E•••••• should have beene drowned in the floud, whom he supposeth to be in Paradise. 〈◊〉〈◊〉 indeed Enoch was taken up into heaven, a higher Paradise; where no floud 〈◊〉〈◊〉 reach him.

Bellarmine thinkes that all the mountaines were not over flowen, but onely 〈◊〉〈◊〉 where the wicked dwelt. And Iosephus reports a hill in Armenia, where all 〈◊〉〈◊〉 fled thither for succour, were saved from the deluge. But what speake we of f••••¦tasticall dreames, against evident scriptures? Thus the Hebrewes fable, that Og 〈◊〉〈◊〉 King of Bashan, who lived till Moses his time, was one of those Gyants before 〈◊〉〈◊〉 floud. When I read in Pliny of a Gyants body found in Crete, forty six Cub•••••• length; I beleeve it, as I doe the Ballad of Gargantua. The waters being fif•••••• Cubites above the greatest mountaines, those Gyants must needs be of incre•••••• height, that escaped.

But then say they, the floud seemed to ascend unto the middle region of 〈◊〉〈◊〉

a••re: for it was so many cubits higher than the mountaines, and som mountaine tops ••scend to the middle region, yea above the clouds. As Olympus, which Zinagoras by ••athematicall instruments found to be ten stadia high: insomuch that the ashes re∣••aining of the sacrifices, are neither dispersed by the wind, nor dissolved by the ••ine. So the waters should seeme to rise higher, than the place where the raine is 〈◊〉〈◊〉 gendred. Answ. The report of Olympus is found to be untrue, by the testimony ••f Philadelphius, who went up the hill on purpose to make experiment. Besides, no ••ill is above foure miles in height: and the middle region is at least 50 miles from ••••e earth. Againe, diverse inhabited those places, who are said to live halfe as long ••gaine as other men. This shewed it to be a wholsome scite for aire, which could ••ot be the middle region, full of clouds and foggy mistes.

The Conclusion then goes strong for the universality: a whole world perished, ••••ve onely what the Arke preserved. The day of vengeance is come, the guests are ••••stred their wodden castle, the doore of the Arke shut, and the windowes of heaven ••pened. Now those deriders, seeing the violence of the waters; some rising up, ••••her comming downe, both joyning their forces to drowne the earth: come wa∣••••••ng middle-deepe; and bitterly crying out for safety in that vessell floating, which ••••ey had flowted in making. But now they are justly rejected, and find no roome in ••ods mercie, whose word could find no roome in their hearts. Others hope to ••••x-run the destruction; and being clambred up to the tops of the highest mountains, ••••ey looke downe upon the waters with some transient flattery of hope. Still the ••aters rise, and their hills appeare to them like floating Ilands: they give many a ••••oke when the heavens will cleare up; and those bottels of raine be exhausted. O ••ow would one houres Sun-shine have cheared their hearts! And yet suppose it ••ould cease spouting downe, where was the provision which should keepe life and ••••ule together; till the chanels of the sea, veins and hollow ventricles of the earth, ••ould sucke up that inundation? The beasts & fowles hovering in those mountains, ••ere rather ready to prey upon their carcases, than become their food: hunger will ••ake those devourers of men, which before yeelded to be devoured by men. There ••ere Wolves howling, Dogs barking, Lions roaring, Owles screeching, Cranes ••attering, Serpents hissing; men, women, children crying; all in one forlorne place.

Still their death comes neerer, and overtakes the refuges of their confidence. ••hen from the drowning hills they clime up to the highest trees, and there with ••••lenesse and horror behold their threatning death which they would strive to avoid, ••••d know they cannot. From the tops of all they descry afarre off the Arke floating 〈◊〉〈◊〉 the waves: and now looke on that with envy, which they formerly beheld with ••orne: cursing their impenitent hearts, which God must needs kill ere he could ••aken.

But in vaine they flee, whom God pursues: there is no mountaine so high but 〈◊〉〈◊〉 hand can reach it: no depth so low, but his eye sees it, and power rules it. There 〈◊〉〈◊〉 no way to scape him, but by comming to him. Fugimus à manu vindictae, cùm ••urrimus ad manum misericordiae. At last their destruction surpriseth them, poore ••iserable creatures, halfe dead with feare and hunger, and now wholly dead with ••ater. Loe here the ful conquest of Iustice, and the whole world overwhelmed ••ith an universall ruine. God hath fetched backe againe all that life, which he had ••••ven to his unworthy creatures: and the world was reduced to that forme wherin it ••••od in the third day of the Creation; Waters being over the face of the whole earth.

Let this ••ontemplation bee usefull to us: the season of repentance is before ••••e beginning of vengeance: but if Iudgment be gone out, men cry too late. While ••••e Gospell moves us, the doores of the Arke are open: if we now neglect it, we ••••y seeke it with teares, and not find it. Mercie to impenitence, would be injury 〈◊〉〈◊〉 Iustice. Let every soule take this very time to redeeme the time: for hee is so fu∣••••••ive, that he will not tarry the pleading of his owne cause.

Lastly, we are to examine, [Quest. 3] how in all this the righteousnesse of God may be

justified. What, all the world? might it not have bene satisfied with a family, a•• the monstrous children of Lamech? Or with a City, as Sodome? Or with a Co••••∣trey, as Canaan? Or with a fourth part of the world, as Europe? but all? Because a mans garden, that hath beene fruitfull, is ove•• ••••n with cankers; will he therefo•••• destroy it? Doth not God threaten only the Barren Tree, such a one as cumbers 〈◊〉〈◊〉 ground: not the whole vineyard. The husbandman feeles not all his greene and ••••∣ripe corne, because some weeds are growne up in it: yea Christ himselfe forbid•••••• with a Sinite crescere. Nor because a mans servants have abused his house, and le•••••• sluttishly noisome, will he therefore strait pull it downe: but rather see it cle•••••• and air'd, the rubbish swept out, and the uncleannesse washed away. The Lord 〈◊〉〈◊〉 no more here; he punisheth the defilers with due destruction, washeth and scowre•••• this great house of the world, but then lets it stand: he makes it cleane, he doth 〈◊〉〈◊〉 make it nothing. But to cleare this point, two subordinate questions must 〈◊〉〈◊〉 scanned.

1 Whether all that were temporally destroyed, also everlastingly perished. 〈◊〉〈◊〉 so, then Abraham could object,a Farre be it from thee to destroy the righteous 〈◊〉〈◊〉 the wicked: shall not the Iudge of all the earth doe right? Shall Infants and innoce•••••• share in the same confusion with obstinates? 1 Some say, that all were tempor•••••• punished, that they might be eternally saved: as S^t Ierome of the Sodomites, 〈…〉〈…〉 received in this life their full punishments. But if Rreprobates might scape thus, 〈◊〉〈◊〉 would not be so full. 2 Some extenuate their sinne, as Cajetan; that they were 〈◊〉〈◊〉 wholly void of faith, but beleeved not Noah in this particular. But it is not saf•• 〈◊〉〈◊〉 man to extenuate, what the Lord does aggravate: that the wholeb earth was 〈◊〉〈◊〉 with violence, and all flesh had corrupted his way. They were not only full of inc••••¦dulity, but foule with all manner of impiety. 3 Others say, that they were conde••∣ned to hell, yet redeemed thence by Christs descension: whoc Went and preach•••••• the spirits in prison, which were disobedient in the dayes of Noah. Thus the Pontif••••∣ans have conceited, that Plato at Christs Preaching in hell, beleeved; and was 〈◊〉〈◊〉 many others, delivered: as the soule of Falconilla, by the prayers of S^t Tecl••, 〈◊〉〈◊〉 Traians at the intercession of Gregory. But these imaginations crosse Gods deno∣minations, who hath interposed ad great gulfe: their worme never dieth, and o•••• 〈◊〉〈◊〉 hell there is no redemption. 4 Others, that they were not cast into hell, but ma•••• of them into Purgatory, and from thence delivered by Christs descending. B•••• answere both these errors, so falsely grounded on the Apostles words. 〈◊〉〈◊〉 quickned in spirit, he went &c. Christs soule could not be said to be quickned, for 〈◊〉〈◊〉 soule never died: therefore by his soule he did not preach either in hell or Purgato∣ry. Christ hath two spirits; one as man, another as God: so the holy Ghost 〈◊〉〈◊〉 called the spirit of Christ. But the spirit here is properly neither of these, but 〈◊〉〈◊〉 Divine power: by which he preached in Noah, in all the Prophets before him, 〈◊〉〈◊〉 the Apostles after him. But if it be not meant of Purgatory, what is then this P••••∣son? Augustine sayes, this prison was the Body: and the men were called spi•••••• from the better part; mens cujusque, is est quisque: but we seldome find living 〈◊〉〈◊〉 called Spirits. Montanus sayes, this Prison was the Arke; but then there had be•••• in the prison too few spirits, for in the Arke were but eight. Some will have 〈◊〉〈◊〉 prison to be Ignorance, according to that Prophecie of Christ; that he was 〈◊〉〈◊〉 preache Liberties to the Captives, and the opening of the prison to them that are 〈◊〉〈◊〉 But to those Christ could not be said to preach in spirit, but in Person. Some 〈◊〉〈◊〉 have this prison, the Grave: but then soules should lie in graves by that consequ•••••• Others, to be hell: and that is indeed a prison, without light, without liberty, 〈◊〉〈◊〉 out comfort. Let us keepe our selves free men, and beware of multiplying our del•••••• that we be never cast into this prison. But certainly there is no Preaching in 〈◊〉〈◊〉 because there is no repenting in hell.f Shall thy loving kindnesse be declared in hell 〈◊〉〈◊〉 To conclude, the Scripture never called the receptacle of beleeving soules a pri•••••• to thinke therefore, that first they were condemned, and afterward redeemed, i••

point of contradiction. The same Christ that came in his flesh, and preached the ••ospell to the world; came to them in the dayes of Noah by his Spirit, and in ••••ah preached repentance to those unbeleevers: who because they repented not, but ••••ntinued in disobedience, are now damned spirits in hell. This I take to be the true ••••se and orthodoxe exposition.

Charity may seeme to except from everlasting ruine, Innocents and Ignorants. ••••nocents, as Infants, that were not capable of faith and repentance. Ignorants such 〈◊〉〈◊〉 did not here of the forewarned vengeance. The one could not beleeve for want 〈◊〉〈◊〉 discretion: the other, not be called unbeleevers if they had no premonition: on ••••ese our charity hopes there was mercy. In the first judgment, when the Angels ••••l: in the last judgment, when Christ shall come; onely the elect shall be saved, ••••d onely the Reprobate condemned. In this middle and intervenient judgment, ••••c soli electi conservantur, nec soli reprobi suffocantur: some were preserved, that were ••••t elected, as Cham, cursed of his father: so we thinke, some were drowned, which 〈◊〉〈◊〉 were saved. Our probable reasons ten.

1 It is not likely that the whole posterity of Methushalem and Henoch, and of ••••er holy Patriarchs, were condemned: for the Lord hath promised to be good to 〈◊〉〈◊〉 children for their Fathers sakes.

Howsoever they beleeved not Noah at the first, but thought him a fantasticall fel∣••••w: yet when they saw the event answering his prediction, and death climbing up to ••••eir latest refuges; their soules might be humbled to repentance. Many having learned ••••t godlines in on dais misery, which many yeares prosperity could not teach them.

•• The Apostle resemblesg Baptisme to the Arke but as all dying without Baptisme, 〈◊〉〈◊〉 not damned, so neither all that were without the Arke, eternally perished. They ••••ght be drowned in the deluge on earth, yet escape the abysse of hell.

4 If God had meant to destroy their soules with the confusion of their bodies, he ••••uld not so have lingered the execution. It wash Fourty dayes a comming, wheras ••od could have dspatched it in foure houres: that by degrees their hearts might be ••••tned with sorrowes, as the earth was soaked with waters.

But if they repented, why is it not recorded in Scripture? So neither is Adams ••••pentance, nor Salomons: it expressely sayes they sinned, not expressely they re∣••••ted: though of their repentance their is no question to be made. But it is con∣••••led to deterre us from the like rebellion, least it become so doubtfull of our con∣••••••sion. But if they did repent, why then were they not saved from the deluge? Be∣••••use they repented not in time, at Noahs preaching. Repentance is never too late to ••••••e the soule, but it may be too late to deliver the body.

Let us repent betimes, before the Iudgment come: for if it be once come, we ••••••y save our soules, but our bodies must perish. They that were even a kinne to ••••ah, because they repented not at the preaching of Noah, could not be saved with ••••ah: but losing this opportunity, they too late wish themselves in the Arke: al∣•••••• mercy shall never be denyed to true repentance, yet speed well their soules, they ••••st lose their lives. When the Lord strikes a City with his Pestilence, many sin∣••••••s begin then to relent, and bleed in contrition for their offences: this shall happily ••••liver them from hel and the wrath of God: yet this exempts them not from death 〈◊〉〈◊〉 that plague. Men commonly feare Gods temporall blowes, more than his eter∣••••••l: yet of both they neglect the antidote and prevention. This will make him ••••ke, if not home. A wise man will not be drunke, if only for the head-ake: nor a ••od man sin, if only to avoid the heart-ake. If we have not repented so early, but 〈◊〉〈◊〉 he will punish us: yet let us not repent so late, but that he may save us.

2 How was this just, to punish the Infants and Innocents for the sinnes of their ••••••ents? Doth not God say,i The sonne shall not beare the iniquitie of the father? ••••th not he not make this to the inraged Prophet, an argument of sparing Niniveh; 〈◊〉〈◊〉 many thousand little ones,k That cannot discerne betweene their right hand and ••••r left? That cannot speake, cannot helpe themselves; that sticke to their mo∣thers

brests, as apples to the tree; if you plucke them away, they perish. Is this 〈◊〉〈◊〉 babes welcome into the world, the milke to feed them; when they cry, to quiet the•• with death? Is this the nursing of their tender and ungrowen limbes, to wrap the•• up in waves of swadling clouts, and to rocke them asleepe with pitilesse destruction? Whose eares can endure the lamentable and confused cry of so many infants, 〈◊〉〈◊〉 not cry for company? The Midwives of Aegypt had more mercy; Ph•••••••••• daughter was moved to take up weeping Moses. It is the property of a cruell Na••••∣on,l Not to shew favour to the little ones. When the Prophet foretold Hazael of 〈◊〉〈◊〉 crueltie,m in dashing infants against the stones; he asked, if he thought him a D•••••• so brutish he held such a villaine: men have more yeares and sinnes, but what 〈◊〉〈◊〉 infants done? The Scripture hath many circumlocutions of their ignorance 〈◊〉〈◊〉 simplicity.n God gave a speciall charge concerning them, in the bloudiest vic••••••y of warre, unlesse for some nations which he had accursed. Christ tooke them 〈◊〉〈◊〉 his armes, blessed them, and placed one in the midst; proposing them as pa•••••• for the imitation of riper yeares. Whose eyes can behold the shrinking of their 〈◊〉〈◊〉 members at every pull of griefe, their limbes sprawling on the ground, their 〈◊〉〈◊〉 scorched with heat, as a scroll of parchment, or sinking on the waters, without per••

Thus justly concerning little ones, doth God expostulate with men, but 〈◊〉〈◊〉 may not thus expostulate with God: for to him alone they are not innocent. Ma•• rule is to punish him only that offends; ando not to put the children to death for 〈◊〉〈◊〉 fathers. Yet so farre as afflictions goe untouching life, children oft suffer for th•• parents; being deprived of liberty, goods, honours; as in cases of treason. T•• Lord threatens to visite the sinnes of the fathers upon the children,p even unto 〈◊〉〈◊〉 fourth generation. So long, that (by the course of nature) their parents may li•••••• see their wickednesse plagued in their posterity: yet if the sonne repent, the s•••• God hath promised that hee shall scape. And howsoever this judgement be not ••••∣wayes verified, yet it is enough to terrifie us all. But it never misseth, where the pa∣rents sinnes are become the childrens by imitation. They are then called their Fa∣thers sinnes; because they were by their age the Founders, by their example 〈◊〉〈◊〉 Teachers, and in their owne persons the beginners of those sins. As it is com••••••ly said; We may know what house such come of, by some tricks of their Ancestors.

Iew and Gentile have excepted against the Divine Iustice for this. Bio•• tooke on against the gods, that the parents demerits were devolved and translated upo•• the progenie: which he scornefully matched, as if a Physitian for the fathers 〈◊〉〈◊〉 ease should minister physicke to the sonne. The Iewes had such an ungracious proverbe;q The fathers have eaten a sowre grape, and the childrens teeth are set on 〈◊〉〈◊〉 But the Lord answers them,r Plead with your mother: for the husband may ••••••∣fully put away his prostituted wife, and her adulterous brood, because they are 〈◊〉〈◊〉 of his children?s All soules are mine, the soule of the father, and the soule of the sonne mine. If it were as Horace sung to his friend; Delicta majorem immeritus l••••: 〈◊〉〈◊〉 who can say, My heart is cleane? Is it possible to be borne Morians, and to have 〈◊〉〈◊〉 of their tawny and swarthy complexions? Againe, is it not just with God to p•••• our fond indulgence, in the very object of our idolatry? Wee hope these you•• plants shall succour us with their fruits, when we are growen saplesse: but doth a•• the staffe we so nourish to beare us, become often a cudgell to beat us? Devil ••••∣sed the wicked both wayes; in their Descent,t Let his children be vagabonds, and 〈◊〉〈◊〉 their bread in desolate places. In their Ascent, Let the iniquitie of his father be 〈◊〉〈◊〉 remembrance, and let not the sinne of his mother bee blotted out. We have seene 〈◊〉〈◊〉 bloud of the Church exhausted by sacrilegious parents, required at the hands 〈◊〉〈◊〉 their posterity with ruine: God so cursing their generations, that we might reade 〈◊〉〈◊〉 nature and quality of the sinne, in the visible characters of the punishments. T•••• whole world was so foule, that the very fruit of their bodies (without contrac•••• of actuall sins) seemed odious to God: and in his Iustice he punished those innoce•• babes with a death temporall, whom he migh yet deliver from the wrath 〈◊〉〈◊〉

But some haply were not so hainous transgressours, but would have belee∣••••d had they beene informed; Why should they suffer? They had all sinne enough 〈◊〉〈◊〉 drowne them in one deepe, if some found the mercy to save them from the other ••••epe. God doth not punish many for the sinnes of some; but all men are sinners. ••lthough one be not principall in respect of the fact presently enquired; as David ••as in numbring the people: yet none fall but for their owne offending. He may be ••••cessary in consenting, or concealing: if he be neither principall nor accessary in ••at, yet hee may bee culpable in a thousand others; secret, perhaps to men, but ••owne to God. The Serpent hath a sting, though he doth not alwayes put if forth: ••d man hath malice, though he shew it not.

Who then can say, I have paid the things that I never tooke? Ionah is the of∣••••der, the whole ship is in danger: but he that had not sinned with the Prophet, ••d sinned in somewhat else. They had all offended at sundry times, what wrong ••t if they were all whipped at once? Here is all the difference; their faults had se∣••••rall places, their punishment shall have but one. All Israel smarts with David, 〈◊〉〈◊〉 for Davids, but their owne disobedience. The Lord need not beat his braines, 〈◊〉〈◊〉 breake his sleepe, to invent an accusation against us. We have no thought, word, ••orke, but yeelds him cause and matter enough. It cannot be denied, but the sins 〈◊〉〈◊〉 sever in our conceits, according to the distance of time or place; some of old, ••me late; some in one quarter of the world, some in another: these the knowledge 〈◊〉〈◊〉 God unites, and viewes all at once. In France one hath followed incontinence; ••ay not that Countrey-disease overtake him in England for it? A young man is a ••••uptuous rioter, shall not his old-age rue it? Will any time or place exempt him ••••m diseases incident to that sinne? Thou art the same person still, unlesse repen∣••••ce have made thee new.

It is true that some are more noxious than others; as Bias said to a savage crew a dangerous storme, when they cried to their gods; Silete, ne vos hâc dii navigare ••tiant; Doe not speake so lowd, lest the gods should heare you. Intimating them wicked, that is, was the hazard of a worse vengeance to have them taken notice 〈◊〉〈◊〉 But the best of all have sinnes enough; and Optimus ille est qui minimis urgetur; ••••eeves are brought out of divers quarters, have trespassed at sundry times, com∣••••ed severall offences: yet are all imprisoned in one Gaole, punished in one day, ••nged upon one and the same tree. A company of men makes a body, and the ••••ole body is punished for the fault of one member: The tongue talkes treason, the ••••ole man is plagued for it. In felony (which is Contrectatio rei alienae invito domi∣•• animo furandi, as the Law defines it) the hand only takes, and beares away: but 〈◊〉〈◊〉 feet are clapt in iron, the belly pinched with famine, the bones lye hard, and the ••ke is in danger. The eye may before, and a veine pricked in the arme to cure it. ••••e hoofe of the beast is tender and weake; the top of the horne annointed for re∣••dy. Besides, God hath severall intentions in one Iudgement. The principall he ••gues, the same punishment shall teach a second obedience, trie the patience of a ••••d, prevent some grievous sin in a fourth, humble another, call home another to ••ce and repentance. In all, he judgeth some, bettereth others, honoureth himselfe, 〈◊〉〈◊〉 gets glory to his blessed Name. But to conclude the generalitie of this ruine.

Vniversall sin brings universall punishment: Quot in culpa, tot in pana. If all 〈◊〉〈◊〉 be corrupted, all flesh must be destroyed. Finde me one just man in the Citie, ••h God,u and I will spare it. How great had bin this mercy, if there had not bin ••enerall apostacy? Sodome had bin spared for ten, Ierusalem for one; and yet he ••ght rather have looked for ten in Ierusalem, than for one in Sodome. By swearing, 〈◊〉〈◊〉 they breake out,x till bloud toucheth bloud: their sins were rounded into a ring, ••roome for piety to get in amongst them. Therefore the whole land shall mourne, 〈◊〉〈◊〉 every one therein languish: universally wicked, universally punished. If the ••d should make such a judiciall scrutiny, and strict inquisition for sinners, asy Ie∣•• did for true worshippers, who could plead not guilty? Lactantius reports a pro∣phecie

of Sibylla; The Fishers hooke shall take the Romane Empire. If they meane b•• the Empire, all the soules in the Empire; I could wish that Saint Peters 〈…〉〈…〉 caught and brought more to heaven than it hath. But if by Empire they 〈◊〉〈◊〉 the imperiall dignity, titles, priviledges, honours, and royall august••ity; I could 〈◊〉〈◊〉 for their owne sakes (that now usurpe that office) they had caught lesse tha•• 〈◊〉〈◊〉 have. For when the Majesty of a Prince came in, the piety of a Priest went 〈◊〉〈◊〉. But will you heare the Hook that hath caught them and all; the hook of covetous¦nesse, baited with riches. Doubtlesse there are some elect, otherwise the w•••• could not stand: but major pars vincit meliorem, the greater part drownes the be•••• part. Is the feare of God amongst men? Who would aske such a question? But if 〈◊〉〈◊〉 feare God; we will serve him: if we love him, we will obey him: Now the quest•• growes bitterer & bitterer; from wormewood to gall. The devout man is even ••••∣ted out of his holinesse, and zeale counted an irregularity. Hypocrisie is the wo•••••• apparell, malice his diet, pride his wife, greedinesse his dog: and thus he so•••••• himselfe in a wilfull rebellion. We have all run into a Praemunire against our 〈◊〉〈◊〉 Soveraigne, and deserve confiscation of all we have, of all wee are.

But I am willing to leave this spittle of incurable sinners: for who can en•••••••• to looke long upon ulcers? Therefore to touch at Methodum medendi: the way 〈◊〉〈◊〉 cure universall wickednesse, is by universall repentance. We may perceive 〈◊〉〈◊〉 willing God is to save us: for all this while, Dum non cessavimus a scelere, Deus o••∣savit a verbere; We forbore not sinning, yet he forbore plaguing. None can be 〈◊〉〈◊〉 bad as God is good. Sin raigning in men is a tyrant, Satans possessing them, wo•••• Christ threw them out both. Man may be will to forgive a mite, the Lord a 〈◊〉〈◊〉 on: three hundred pence, and ten thousand tallents, are all one to his mercy. Sa∣tan hopes well of our sins, but let Christ hope better of our repentance. Tent•••• 〈◊〉〈◊〉 sustentat iste. Let us all disappoint Satan, and answer the gracious mercy of our Re∣deemer. He made us in the world, he made us not for the world, but chuse us be∣fore the world, and came himselfe into the world, to call us out of the world, that 〈◊〉〈◊〉 might not perish with the world, but live after the world, in a blessed and glorious world, his owne immortall kingdome in heaven. This for the universality, the 〈◊〉〈◊〉 the antiquity of it.

The old World.] Old? It rather seemed to be the young world, and this 〈◊〉〈◊〉 old: according to Davids prophecie;a They shall wax old as doth a garment. A 〈◊〉〈◊〉 of twenty is young: he of eighty, old. The world of a thousand yeeres standing 〈◊〉〈◊〉 young in respect of the same world growne up to five thousand yeeres. The more time upon the back, the more aged a thing is. That then seemed to be the wo•••• infancy, this the veterity: that the non-age, this the dotage. The world then bro•••• forth Gyants; now in comparison, dwarfes: and it is the youth of a woman, 〈◊〉〈◊〉 makes her beare the goodlier children. In ageb The wombe faileth, and brings 〈◊〉〈◊〉 of a lesse statute.

Old is like Ianus, and lookes two waies: to the time longè praeteritum, and 〈◊〉〈◊〉 futurum; long since passed, and long hence to come. SO Olim among the La•••• extends both to past and future times. That which hath bin, is called Old; as 〈◊〉〈◊〉 old: that which shall be hereafter, is said in older dayes, Psa. 102. It is used 〈◊〉〈◊〉 wayes verse 25. Of old thou hast laid the foundation of the earth; where old si••••••∣fies a thing done long agoe, verse 26. They shall wax old like a garment; 〈◊〉〈◊〉 old is a quality hereafter to be fulfilled. If we take the World in respect of the ••∣ter and structure of it; that was the young world, this is the old. If for the 〈◊〉〈◊〉 who are daily borne into it, that was the old world, this is the young. This is 〈◊〉〈◊〉 cleere, as that the child is younger than the father. From those that were in the Ac•• is the whole world of men descended: therefore it is so called the Old world. Wh•••• gives us three observations.

1 That Antiquity, if found in impiety, is no priviledge of impunity. Inde•••• arguments of commendation are often derived from ancientnesse; and men 〈◊〉〈◊〉

love the things, wherewith time hath made them long acquainted. It com∣••endeth Rivers, as in Deborahs song;c That ancient River, the River Kishon. It com∣••endeth Customes;d Remove not the ancient land-marke, which thy fathers have set. It ••ommendeth Friends;e Thy owne friend and thy fathers friend, forsake not;f Forsake 〈◊〉〈◊〉 an old friend, for the new is not comparable to him. It commendeth Wine;g No man ••••ving drunke old wine desireth new: for he saith, the old is better. It commendeth an ••heritance;h The Lord forbid that I should give the inheritance of my fathers unto thee. 〈◊〉〈◊〉 commendeth Wisdome;i Rehoboam forsooke the counsell of the old men, and that ••••ned to his ruine. Concilia Senum, hastae juvenum. It commendeth Truth, Id ve∣•• quod prius.k Seeke out the wisdome of the ancient: andl Enquire for the old way. 〈◊〉〈◊〉 commendeth service in the Field; as Clitus to Alexander; despisest thou the ••ouldiers of thy father Philip? Hast thou forgotten, that unlesse this old Atharius ••nd called back the young men refusing to fight, we had yet stuck at Halicarnassus.

Yet if Age be blended with naughtinesse, the older the worse. An old Ri∣•••• without water quencheth not our thirst. An old Custome without warrant of ••••odnesse, is as authenticall for practise, as an old totterd garment is for handsome∣••sse, or an old cough for wholesomenesse. An old friend, that hath lost his ho∣••••sty, is worse than an old picture that hath lost the colour. Old wine no man com∣••ends; when it is turned to vineger; let them take it that like it. An old house is no 〈◊〉〈◊〉 harbour, when it is ready to fall on the inhabiters head. An old man that hath ••st his experience, is like a boulter: much good flower hath grone thorow it, but ••ere is nothing left in it but branne.m Dayes should speake, and multitude of yeeres ••uld teach wisdome, saith Elihu. But geat men are not alwayes wise, neither do the aged ••••derstand judgement. Gravity should speake first, but if it speake worst, better hold ••e peace.n Better is a poore and wise child, than an old and foolish King. Who will no ••ore be admonished. If an old man speak lies with the same confidence, that knowen ••ths; and so vehemently praise former customes, that are ridiculous; and teach ••e younger as scornefully, as he would doe a dog to fetch; here age hath lost the ••edite. The hoary head is only theno A crowne of glory, when it is found in the ••ay of Righteousnesse.

Custome is a second nature, an Old habit is not easely forgotten. Natura non ••itur repentinas mutationes, say Physicians: nature endures no suddaine alterations. ••herefore for a man Consenescere cum vitiis, to grow old with his errors, is to bee ••ad to all vertues. And he will find it as hard to become good, as to reenter the ••ombe, and be new borne. And Old Dog bites sore, an Old ulcer is hardly cured, ••d an old vice within a degree of impossible to be amended. Age therefore hath no ••viledge; look backe uponp Shiloh saith God. Shilohs antiquity could not coun∣••ance Shilohs iniquity. Indeed with us, gray haires require reverence, though ••xed with some infirmities;q Thou shalt honour the face of the old man, and feare thy ••d. And they are wretched dayes, when Puer tumul tuabitur in senem;r the child ••ll behave himselfe proudly against the ancient. Yet no wounder, if the children de∣••e the parents; when the parents despise God. That world might say to the Lord, Esau to Isaac;s I am thy first borne. Aetate primus, impietate summus. Like a tree ••rew crooked from the first planting, no art could straiten it, therefore the axe ••st hew it downe. But whether we the younger children, or that world the eldest, 〈◊〉〈◊〉 and Lamech the first borne; all have sinned, and all must have perished, but for 〈◊〉〈◊〉 sufferings of the first begotten of God.

2 In this glasse we may behold the state of the world before us. Even the for∣•• times abounded with sins: they had their aberrations and delirements as well ••e. It is the fashion of people to admire former dayes.t Laudamus veteres, What ••e cause that the former dayes were better than these? But Salomon taxeth that en∣••y of folly. Because we feele not our forefathers evils, therefore we think they 〈◊〉〈◊〉 no evils at all The deluge of Popery in this land is still commended by divers ••me-affected, Rome-infected spirits. Why? O then men lived neighbourly to∣gether,

without quarrels and suits of contention. Did they so, and is the Gospell the cause why men doe not so now? Is it not the Gospell of peace, teaching us to love others as our selves? Shall men be litigious furies, and lay the fault on God•• mercies? Hath the Lord opened our eyes for no other purpose, but to see to sc•••••• and wound one another? But then were men merry and joviall, and not tro••bled with melancholy cares? If they rejoyced in Dolio, non in Domino, in their riches and not in their graces; it was a mirth for the Devill. If it were in the Lord, 〈◊〉〈◊〉 the Gospell sad us?u The Statutes of the Lord rejoyce the heart. Is any mirth like the meditation of our peace made by Christ? Cannot wee answer the join•••• world (as the grave Musician being called into company, that sang wanton ca••••••, and expostulated why he did not beare his part) I am as merry as they that s•••••• 〈◊〉〈◊〉 is God that putsx more gladnesse in our hearts, than all their abundance can fill 〈◊〉〈◊〉 withall. Shall men bait of their mirth, because God is neare them in his favour? Or a man be afraid to walke abroad, because it is faire weather?

Pleasure is not gone, when sinne is gone: it is not Isaac which is sacrificed, th•• is, our Laughter and mirth; but the Ramme, that is, the bruitishnesse of it. Yea, ••∣ther let us count it our chiefest delight, that we have lost our former delight. Be∣cause our fore-fathers sate uncontrollably at the Pot; and had Priests without 〈◊〉〈◊〉 vertue, than to take up differences at the Ale-house; were those the better ti•••••• But then, say they, was more plenty of all things, to demonstrate that God loved 〈◊〉〈◊〉 Corne was cheape, and men were charitable, they kept good houses: and well s•••• the Religion that made us fare so well. Deo gratias, qui nos satias, &c. As if God had no better blessings in store for us, than Acornes. This was the argument of t•• apostate Iewes,y Wee had plentie of victualls, and were well, when we burnt in•••••••• the Queene of heaven: But since we ceased that sacrifice, we have wanted all things. Part of their reasons strength they fetch from Antiquity, Thus did our Fathers: 〈◊〉〈◊〉 from their owne prosperity, Thus sped we. But how easily doth the Prophet 〈◊〉〈◊〉 and dissolve this ridiculous Sophistrie! Therefore, for this cause, is your Land a ••••∣lation, and a curse without an inhabitant. Did this bring you a blessing? No, 〈◊〉〈◊〉 a curse and ruine. Our Fathers bestowed their Cakes on the Queene of Hea••••, but did not the King of Heaven plague them for it? Say hee fed their bodies w•••• Quailes, did he not put leannesse into their soules? Shall we call Nabals Sheepe-••••∣ring a blessing? All their superstitious peace was no better than the very Revels of Bacchus, and an holy-day to the Devill. Shall we seek Christ no further than amo•••• thea Loaves? IESVS was in the ship, yet Panem non habemus,b Wee h•••••• bread: IESVS was at the Marriage, yet Vinum non habemus,c We want wine. W•• may want bread and wine, and yet have Christs company. If food faile, it 〈◊〉〈◊〉 because Manna is to come. If Wine be absent, yet Grace and Salvation is pre•• If God take away Flesh, and give Manna: deny Sunne and Moone, and gived H••¦selfe, hee does us no wrong. As the Israelites repined for a King, when the L•• was their King: so our Ancestours refused Christ for their Head, and chose 〈◊〉〈◊〉 Pope. But God answered, Dedi in furore,e I gave them an Head in mine 〈◊〉〈◊〉 He fulfilled on them what was written; this Head tooke away their fields and v••¦yards, andf gave them to his servants, Monkes and Friers: he tooke away the 〈◊〉〈◊〉 of their sheepe and seed, and put their goodliest young men to his worke; and made t•• all his Servants: that they were forced to crie out, because of their King which they 〈◊〉〈◊〉 chosen. Such have they found their Romish Heads; that like ill Physitians, 〈◊〉〈◊〉 purged away the good humours, and left the bad behinde them.

Loe now the praise of Antiquity, when it hath swarved from the rule of Piety•• Where is now the validity of that Pontifician argument, concerning the ancien•••• of their Church? This plea might the Iewes still make; We are the sonnes of ••¦ham: but Christ told them of another Father. As much say the Turkes, We 〈◊〉〈◊〉 the sonnes of Abraham by Sara, so called Saracens: but they were none of 〈◊〉〈◊〉 sonnes. It hath beene un-answerably proved, that the fundamentall Heads of 〈◊〉〈◊〉

present Romish faith, had their severall births; some two hundred, some foure hun∣••red, some eight hundred, some a thousand, some a thousand and foure hundred ••eares after Christ. But say they were old; yet wanting the warrant of sacred ••ruth, they are no better an argument of purity, than the old world was of innocen∣••e. Consuetudo longa sine veritate, vetustas erroris est: Truth is not to be rejected, ••or meere novelty: for old truths may come newly to light, and God is not tied to ••is times for the gift of illumination. Yet is this the foundation, whereon they reare ••eit Babel, their Bable; whose top must reach up to the firmament, and command ••f Earth only, but Heaven it selfe: and thus they meaneg Celebrare nomen suum, ne ••ssipentur: The world was good when God framed it, must it therefore be good ••hen he drowned it? Isaac was strong when he married Rebecca, must he therefore ••taine the same corporall strength when he blessed Iacob? The Cathedrall Church ••f Saint Paul two hundred yeares agoe, might haply be in good case, may it not ••erefore now want reparation? The Church of Rome was pure when Paul plan∣••d it; must it now be so when Antichrist hath corrupted it? Shew us the same in∣••grity that Rome then had, and we are of the same faith that Rome then was. O∣••erwise, not how old a thing is, but how good it is, should be the enquiry of Chri∣••tians. The Old man is corrupted and lost; hee must become New that will ••e saved.

3 If that was an Old world, how old is it now? Have not the accession of so ma∣•• hundred yeares made it somewhat weaker? Yes, Rerum atque hominum nunc sunt ••crementa: The world is sicke at the heart; not only in some superfluities, as warts ••d swellings, but in the integrall and essentiall parts. The Aire like a prodigious ••other, produceth strange and abortive births. She was lately delivered of a bur∣••ng childe, a portentfull Comet: which divers have tooke the altitude of, but God ••ely knowes what it meant. The Springs, in stead of nourishing the young Plants, ••ove sepulchers to bury them. Nature is so preposterous, as if her braines were ••n'd, and she knew not what she did. But the God of Nature knowes, and tells us 〈◊〉〈◊〉 these tokens, that the world is old. As a tree, it was greene in the Spring, yellow Summer, white in the Autumne, is now starke and cold in the Winter of his age. 〈◊〉〈◊〉 man which is the little world, so the world which is a great man, had his Infan∣••, Youth, Middle-age, Old-age. From Adam to Noah was the worlds Infancie: ••••m Noah to Abraham, the Childhood: from Abraham to David, the Youth: from ••vid to the Captivitie, the Middle-age: from that to Christ, the Old-age: from 〈◊〉〈◊〉, to the end of all things, the Dotage.

God hath made mans life shorter, that his sinnes might be fewer. From nine ••ndred, it is fallen to seventie; and how few see halfe those! Methushalem lived 〈◊〉〈◊〉 one day to God; he saw not a thousand yeares, which with God is as one day: 〈◊〉〈◊〉 we scarce live one houre in respect of his day. Of nine hundred and sixty, our ••htie is but as the twelfth part. If a man live to the tenth part of Methushalems age, ••is a childe againe, when the light is sent to his windowes, and the glasses there ••mbred cannot receive it: when the hollow receptacles of sounds are shut up: 〈◊〉〈◊〉 the faltring discourse is interrupted with harsh parentheses, coughes: Wee are ••w old in as short time, as they were scarce past children:h We are but of yesterday. ••d as our lives are abridged from a fadome to a span, so are our bodies contracted. ••en the age was long, the proportion was great: that a man could grapple with a ••ge beast on some termes of equality: as Sampson coped with a Lion, David with ••are, and came off with victory. These were bred in the worlds prime and youth∣••esse; we now in the withered and decrepite age. We are scarce the shadowes of ••fore-fathers, whether in length or strength of life, whether in stature or force ••ature. We are not sooner growen up to be men, but straight we are none; death ••es so quicke a riddance of us, as it will doe of all things. The worlds stomacke ••g old, is weake of retention; and the crudities of sinne are so hard of digestion, 〈◊〉〈◊〉 the vessell must soone bee broken. Magistrates are the armes of the world,

Counsellers the braines, Lawyers the tongues, the Rich the stomachs, the poore the backes, Merchants the feete, Officers the hands, and Divines the hearts. Now there is a generall corruption in all these, (Let it not be understood de singulis g••••••∣rum, sed de generibus singulorum; not all of every kind, but every kind of all) this epidemicall distemper witnesseth it is Old, and neare the dissolution.

Now the greater the corruption, the vaster the destruction. Some thinke the the Igneum diluvium, fiery deluge shall descend no higher than did the watery; It may be the earth shall be burn'd; that is the worst guest at the table, the common sewer of all other creatures: but shall Calum transire, the heavens passe away? It may be Coelum aëreum, the airy heaven; but shall Sydereum, stellatum, the starry heaven, whe•••• God hath printed such figures of his glory? yes, Coelum, elementum, Terra, when Ig•••• ubique ferox ruptis regnabit habenis. The former deluge is called the worlds wi••••, the next the worlds summer. The one was frigido elemento, with a cold and 〈◊〉〈◊〉 element: the other shall be calido, with an element hot and dry. But what then 〈◊〉〈◊〉 become of the Saints? they shall be delivered out of all; walking like those that servants in the midst of that great furnace, the burning world, and not be scorc••••••, because there is one among them, to deliver them,i The Sonne of God, their R••d••∣mer. But shall all quite perish? no, there is rather a mutation, than an aboli•••••• of their substance.k Thou shalt change them, and they shall be changed: changed, 〈◊〉〈◊〉 abolished. Transit mundus & concupiscentia egus; the concupiscence shall passe, nor the essence: Figura non natura. In the altering of an old garment, we destroy it not, 〈◊〉〈◊〉 trimme it, refresh it, and make it seeme new. They passe, they do not perish: 〈◊〉〈◊〉 drosse is purged, the metall stayes. The corrupt quality shall bee renewed, 〈◊〉〈◊〉 all things restored to that originall beauty wherein they were created.l The 〈◊〉〈◊〉 all things is at hand: an end of us, an end of our dayes, an end of our waies, an 〈◊〉〈◊〉 of our thoughts. Qui ab universalitate te excipit, te decipit. If a man could say 〈◊〉〈◊〉 Iobs messenger, Ego solus aufugi, I alone am escaped, it were somewhat; or might find an Arke with Noah. But there is no Arke to defend from that heate, but 〈◊〉〈◊〉 the bosome of Iesus Christ.m I have seene an end of all perfection: if perfection 〈◊〉〈◊〉 earth have an end, imperfection cannot long continue. una dies dabit exitum, e••••••. There shall be an end of our eating, an end of our building, an end of our cove•••• scraping, an end of our workes, and end of our selves, but no end of our soules: an•• if we be found in the faith, no end of our blessednesse, for then begins a w•• without end. Of these three observations, I desire to make three application.

1 Let us turne good with all the speede we can, for how farre off soever the ge••••∣rall end may be, our particular, end is neere. I know that long life was Gods ••••∣mise to his servants: but when long life ceaseth to be prosperous, it ceaseth to 〈◊〉〈◊〉 his promise. He shortens our life. 1 That we be not aflicted with evils; the right•• are preventedn of the evill to come. 2 That we be not infected with evils, cor•••••• by the times, as Ioseph was caught with the Aegytptian oath. 3 Their me•• lives though they die: Discessus volito viva per ora virûm. If the good name•• preserved, a man is alive though he be dead. 4 If God take away temporall, 〈◊〉〈◊〉 gives eternall life for it, there is no hurt done us. He that promised ten piec•• silver, and gives ten pieces of gold, breakes no promise. When Herod pro•• halfe his kingdome, if he had given it all, he had broke no promise. Gods pro•••••• shall stand, when the mines of India shall faile. All mens lives are short, why 〈◊〉〈◊〉 I thinke mine long?o Our end is neare, our dayes be fulfilled, for our end is come.

O then let not the end of our dayes, and the strength of our sins, come 〈◊〉〈◊〉 together. It is said of S^t Chrysostome, that Nihil finivit praeter peccatum, he ma•••• 〈◊〉〈◊〉 end of nothing but of sin. Let it not be said of us, Omnia finivimus praeter pecca•••• that wee have put an end to all things except our sinnes. A man hath be•• build, hee would faine end: begun to travell, hee would faine come to 〈◊〉〈◊〉 joureneys end: Commenced a suite, hee desires an end. Before all, let us 〈◊〉〈◊〉 to end our sins: if we end them by repentance, though the end of our lives 〈◊〉〈◊〉

〈◊〉〈◊〉 end of our other businesses, we shall never find cause of sorrow. It is a saying Schooles, Ex malis praemissis sequitur non bona conclusio: From evill seeds come ••ll plants.p The body is sowen in dishonour, it is raised in glory. If we would reape a ••rious body, let us sow a gracious body. Let us not be of their number, Quorum 〈◊〉〈◊〉 est interitus: Whose end is a destruction without end. Let repentance make an 〈◊〉〈◊〉 of our sinnes, before death make an end of our dayes; and then our end is not ••perly an end, but a better beginning. Seeing the world must be changed, let us 〈◊〉〈◊〉 have corrupted it, first change our selves. If fire must purge the elements, let us that celestiall fire of the Spirit to purge us. That when all the drosse and fecu∣••••ie of the world shall be on a light fire, we may be found pure, and presented ••re at the appearing of IESUS CHRIST.

2 As this teacheth all this old world, so it specially directs it selfe to all that be ••n the world. I know that age is subject to infirmities, and hath endangered 〈◊〉〈◊〉 Saints to a relapse. If all must once erre, errour falls lesse unhappily in youth, 〈◊〉〈◊〉 image. Covetousnesse, pettishnesse, sluggishnesse, pride, are incident to old ••res. This David knew, when he prayed so earnestly;q Cast me not off in the time ••ld-age, forsake me not when I am gray-headed. Some strive to keepe themselves ••n any need of that prayer; either by artificiall tinctures, dying their haires into ••er colours. So though they cannot make white blacke, yet they can make it ap∣••re blacke. They study Colorare capillos mendacio, as a Father speakes. Or by ••d and wanton lusts they prevent the baldnesse of age, and leave themselves not so ••ch as one haire of an honest man.

Apostacie in old-age is fearefull: He that climbes almost to the top of a Tower, 〈◊〉〈◊〉 slipping backe, hath the greater fall. The patient almost recovered, is more ••dly sicke by a relapse. There were Starres strucke from Heaven by the Dragons 〈◊〉〈◊〉; they had better never have pearched so high. The place where the Israelites 〈◊〉〈◊〉 into that great folly with the daughters of Moab, was in the Plaine, within the ••spect of the holy Land: they saw their Inheritance, and yet fell short of it. So ••tched is it for old men to fall, neare to their very entry of heaven. As old Eli ••is Indulgence; old Iudah in his Incest; old David with Bethshabe;r old Asa ••ting in the Physitians more than in God; and old Salomon built the High-places. ••e have walkeds like Cherubs in the middest of the stones of fire, yet beene cast as ••hane out of Gods mountaine. Thus the Sea-man passeth all the Maine, and suffers ••cke in the Haven. The corne often promiseth a plenteous Harvest in the blade, shrinkes in the eare. You have trees loaden with blossomes, yet in the season of ••ectation, no fruit. A Comedie that holds well many Scenes, and goes lamely ••in the last Act, findes no applause.t Remember Lots wife: thinke on that pillar ••alt, that it may season thee.

Old-age is best in three respects: 1. Because it hath past the follies and disor∣•• of youth, which Iob callsu bitter things to the memory. 2. Because the in∣••veniences of it, albeit numerous, are but corporall: commonly bettered with good estate of the minde. 3. Because it is nearest to dissolution; within a short 〈◊〉〈◊〉 of blessednesse. Yet of all, it is then most miserable, when it desires to spin out ••ger threed. When it is farre from Elias minde, Let me die, Non sum meltor pa∣•••• meis; I am no better than my Fathers. There is nothing more pitiable, than ••ld man that for his pleasure-sake would be young againe. We can scarce say of 〈◊〉〈◊〉 an one, that he hath beene a man in his dayes. Art thou young? looke for∣••d, propound goodnesse to thy life. Art thou old? looke backward, be sorrow∣•• ••or sinnes past. Art thou middle-aged? looke both forward and backward: ••nt the past, amend the present, be armed for the future.

Let the life of man be distinguished into three ages, the last is fully in proofe, good or never. First, all is in hope: a woman hath an Embrion in her wombe, ••it be borne living? shee hopes so. It hath life, will it have proportion? shee ••s so. It hath proportion, will it have the exercise of reason and understanding?

she hopes so. In processe of growing, reason appeares, will he have grace and f•••• she hopes so. He professeth, is his profession sound at the heart? she hopes so. H•••• hath all these, will he live long? she hopes so: all is in hope. Now middle 〈◊〉〈◊〉 halfe in proofe, and halfe in hope: in proofe, how good it is; in hope, how much better it may be. Old-age is all in proofe, it is then seene what good a man 〈◊〉〈◊〉 what interest in heaven, what contempt of the world is in him. Let us bew•••• ••∣tergiversation in our old-age.x Yee did runne well, who did hinder you? Let our ••∣pha and Omega be good, our first and last alike gracious: that we may comes with 〈◊〉〈◊〉 to him, who is Alpha, and Omega, first and last, the beginning and end of all co•••••• IESUS CHRIST.

3 Let the terrour of this parallel destruction humble us all. Lord, what a ••∣rible day will it be, when Christ shall appeare in the clouds, all the world rise 〈◊〉〈◊〉 their graves, and the whole heaven and earth burning with flames! If ever 〈◊〉〈◊〉 could sample it with a day, it was the intended Gunpowder-treason day. Gu••••••••∣der invented by a Monke, taught by the Devill, that great master of Fire-wo•• It hath beene said, that Affrica brings forth every yeare a new Monster: it 〈◊〉〈◊〉 brought forth such a one as this, to which nihil nisi nomina desunt. Herod slew 〈◊〉〈◊〉 the children of Bethlem, yet there was some mercy in that, for the men esc•• Hamans plot was damnable enough, even the ruine of Israel; yet they had a mou•• day of preparation. But this was worse, with suddennesse it would have prev•• Doomesday, and sent up bodies before the Resurrection. It was crosse to all 〈◊〉〈◊〉 kinds of death: that at other times sends the soule upwards, the body downw•••• this would have sent the soule downward, and the body upward. Let the m•••• of it live to their shame and our thankfulnesse. Shame, said I? Alas, they mak•• their glory! O but the Papists condemne it, and call the plotters Vnfortunate ••∣tlemen. Vnfortunate, because the fortune did not succeed as they would have i••. 〈◊〉〈◊〉 is the successe they blame, not the villany. But the Papall Chaire never app•••• it: and who can say the Papall Chaire ever disliked it? The actors are see••••e, 〈◊〉〈◊〉 ever the Poet lies hid: and the Pope hath not to this day Iudicially condem•••••• Powder-treason. It should have beene a dead day, let it be a Red day in or K••len∣dar. Their rage was without measure, so let our thankfulnesse be without end.

That was a little Image or figure of the generall firie Deluge to come. If the ••∣rour of the former be able to shake us with the remembrance? thinking how 〈◊〉〈◊〉 it had beene, by a sudden blast to have our soules sent upward with our bodies; 〈◊〉〈◊〉 perhaps both to come downe againe with the waight of unrepented sinnes: 〈◊〉〈◊〉 then was no thought or time to retract. How should the meditation of this 〈◊〉〈◊〉 make us tremble; which as it shall be more sudden for the time, so more univer•• for the ruine. Shall we still slumber in our old security? The Apostles said of ••∣zarus,a Lord, if he sleepe he shall doe well: but Lord, if we sleepe we shall doe 〈◊〉〈◊〉 ill. Worldly men are like Nichodemus; they would faine come to Christ, but 〈◊〉〈◊〉 are loth to goe till it be Night; that is, till death sends them. But, Poenitent•••• 〈◊〉〈◊〉 moriene petitur, timeo ne ipsa moriatur: The repentance that is wrung out by death 〈◊〉〈◊〉 may feare it wil be dead sooner than he that lyes sick. Now, now let us break of 〈◊〉〈◊〉 sins, by the contrition of our soules: for now repentance is a Supersedeas to disc•••• all the bonds of sin. And lay hold upon IESUS, who as he saved Noah in the 〈◊〉〈◊〉 Water, is able to preserve us in the day of Fire. Sampson found honey out of 〈◊〉〈◊〉 Lion which himselfe had killed. Our sins have killed the Lion of Iudah, O let 〈◊〉〈◊〉 faithfull prayers sucke honey out of him: there is no honey so sweet as his mercy.

Thus having considered the universalitie, that it was a whole world; the A••••••∣ty, that it was the Old world: I come in the next place to the Impietie, that it was 〈◊〉〈◊〉 Vngodly world.

The world of the ungodly.] The sinnes of that world were very grievous, 〈◊〉〈◊〉 too heavy for the supportation of the earth: nec medium in malo, nec remed•••••• ••∣lo. These sins began to multiply with the multiplication of men: the seeds of 〈◊〉〈◊〉

••ischiefe were sowen before the birth of Noahs sons: at their birth, like ill weeds, ••ey sprung abundantly: at last they were so ranke and ripe, that God could forbeare ••em no longer. But it seemeth that the great defection was about the seventh age: ••en Lamech, of Cains race, fell to bigamie; then was Henoch translated, that his soule ••ight be no longer grieved with the wickednesse of the times. Then the righteous ••horring the filthynesse of Cains posteritie, separated themselves, and began to call 〈◊〉〈◊〉 God. At length the very righteous seed declined, by falling to folly with the ••••ghters of the wicked.

Some Hebrewes thinke that this pregnancie of sinne began with the encrea∣•• of women; whose number gave more occasion of lust, Genicis 6.1. But this ••gues no speciall multiplying of that sexe more than the other: but when both were ••creased together, both were corrupted together. If any aske how the world could 〈◊〉〈◊〉 so soone peopled; I reply, how was it after the floud? Ninus King of Assyria, ••ho raigned some 230 yeares after the deluge, is reported to have in his army 700 ••ousand footmen, and 200 thousand horsemen. Theb earth was corrupt with their ••hy sinnes: and they are said to be all flesh: not only their bodies for that is com∣••on to all, but even their soules were carnall. For flesh is taken vel secundum naturam, ••l secundum culpam. Man is called flesh, when he is subdued to carnall sense. All ••e imaginations of his heart continually evill. Wickednesse is enlarged by these re∣••ects. 1. Ratione universalitatis, for generalitie; all flesh was corrupt: so Adams ••ne did spread over all. 2. Ratione durabilitatis, for continuance; they were ex∣••cised in it a thousand yeares. Continuall habite had made it so alimentall, so ele∣••entall to them, that they could not live without it. 3. Ratione inseparabilitatis, for ••hesion: as covetice cleaves to a man, even while he sleepes, or wakes, or walkes, 〈◊〉〈◊〉 workes, or lives: waxing younger, when all other sinnes decay with age. 4. Ra∣••me Superfluitatis, for abundance: not only addicted to some speciall vices; but to 〈◊〉〈◊〉 wickednesse which their prophane hearts could conceive. If their fancies could ••t imagine it, their hands were ready to doe it. 5. Ratione Securitatis, for supine ••elesnesse: let Noah preach what he will, and build as he will, let it raine how it ••ll, they are the same men still. 6. Ratione impudentiae, for shamelesnesse: they ••re growen to such presumption, that they durst sin God in the face:c They de∣••e their sinne as Sodome, they hide it not.d Therefore their corruption is said to be ••efore the LORD. Thus in generall, now for the particulars.

The first act of degeneration was unlawfull marriages:e The sonnes of God 〈◊〉〈◊〉 the daughters of men, &c. Some thinke these sonnes of God were Angels, and ••t they fell for their intemperancie with women. But. 1. God destroyed the ••rld, not for the Angels sin, but mans. My spirit shall not alwayes strive (he saies 〈◊〉〈◊〉 with Angels, but) with man. 2.f The devill was a murtherer from the beginning: 〈◊〉〈◊〉 if the Angels had fallen for the love of women, then they had not sinned untill ••housand yeares after the creation. 3.g In heaven they neither Marry, nor are ••en in marriage, but are as the Angels of God: therefore Angels are not subject ••carnall lusts. Some have thought these were divells who companying with wo∣••••n, begate Gyants. But this is ridiculous, for the divells have not generative fa∣••ties: and if they could have, yet they are none of the sonnes of God. We read 〈◊〉〈◊〉 a wholeh legion, sixe thousand divells in one man; this could not be, if they ••re corporall. If elementall was their nature, then were they subject to mutabi∣••e, to mortalitie: as Plutarch writes of the death of Pan, a famous devill among 〈◊〉〈◊〉 Pagans. And how should mans soule be immortall, if these more subtile spi∣•• were mortall? Others thinke that they were Incubi, who assuming aëry bodyes, the act of generation are called Succubi: and so they imagine that Merlin was be∣••ren of a spirit. Indeed spirits may assume Male and Female shapes; but are not ••e bodies. They appeare so to the eye, not to the feeling: visible, not palpable. ••andle me, and see, for a spirit hath not flesh and bones. But it is objected,i that Abra∣•• washed the Angels feete, and discerned them not. For answere, this is the dif∣ference

betweene the apparitions of good and bad Angels. Vnto the good God gave the use of true bodies during that ministerie: so that they did eate and drinke. The other are not so allowed, therefore are called Phantasmata, Visi∣ons, fansies.

Others thinke that these Sonnes of God were men tall, and of a great stature: as things excellent in their kind are ascribed to God. Great cities, the Cities of God. Tall Cedars,k The trees of God. But indeed, they were called the Sonnes of God, because they were of the righteous seed: and the other, the daughters of men, be∣cause they descended of lewd parents. Even the wicked are the sonnes of God ac∣cording to nature, according to their workes they are not.

Now see the issue of this unhappy conjunction; Gyants: which as they were men of a monstrous stature, so of a fierce and tyrannous nature. Thus they were cal∣led Nephalim, mighty oppressors: Enim, terrible: because of their pride, Ha••••••∣kim; as it were, in chaines of Gold: for their strength, Gibborim: for their naugh∣tinesse, Zanzummim.l Such were Goliah, Ishbibenob, and Og. Here they are called Nephilim, of falling: both because of their terror, they made men fall to the ground: and for their error, falling themselves from vertue and goodnesse. These were not from the commixtion of spirits with women, but procreated of men: which is no more against nature, than for dwarfes to come from well constituted parents: who are as admirable for their smalenesse, as the other for their tallenesse. Not were all thus, but only those borne by this unlawfull conjunction. For as the roote, so was the branch: the marriage impious, and the issue ungracious.

That which was the first occasion of sinne, was the occasion of the encreased sinne. A Woman seduced Adam, women betray these sonnes of God. The beau∣tie of the Apple betrayed the woman, the beautie of these women betrayed the holy seed. Eve saw, and lusted, so did they: this was also a forbidden fruite. They loo∣ked, liked, lusted, tasted, sinned, dyed. Sinnes first creepe in at the eyes: except we have made a covenant with them, there is no safetie for our soules. This marriage did not beget men so fast as wickednesse.

Consider here how dangerous it is for the beleever to unite himselfe to an un∣gratious spouse. I know that marriage is honourable: Bonum nuptiarum semper est ••••∣num. The wife before man sinned, was for his societie: after he had sinned, for a remedie. Man in himselfe was only but begun, in woman he was perfected and made up: till then a great part of himselfe he had in vaine and uselesse. And they that have placed in Virginitate culmen, the chiefe glory in virginity; could never fi•••• in Connubio crimen, any fault in matrimonie. Man and wife are Primum Par, & 〈◊〉〈◊〉 damentum parium; the originall match of all others. All other relative paires are couples, as father, and sonne, Master and servant, King and subject; come from this. When God made Adam, he made only one. When he made Eve, he made not only her, but in her all the world to come. While man was alone, and had both sexes in himselfe, what could he doe to fill the earth? Therefore in his body he bred a She-man: Adam being the mother of Eve, as Eve is the mother of us all. There∣fore she is called Mater viventium, because she is a meanes to continue a kind of im∣mortalitie among the mortall sonnes of men; and in some measure to shadow ou•• that immortalitie which is in heaven. Families, Cities, countreys, the whole ha∣bitable world, the militant, yea triumphant Church, no small part of the kingdome of heaven, ariseth from marriage. Mater matris Ecclesiae. Laudo connubium 〈◊〉〈◊〉 generat virgines. Saint Ierome himselfe praiseth marriage, because it begets virgins. The wife being no virgin, is the mother of Virgins that be no wives. No marriage, no Saints: no generation, no regeneration: no encreasing below, no multiplying a∣bove: if the earth be not replenished with men, how should heaven be so furnished with Saints?

But as the blessings that come by good marriage, are innumerable: so be the curses by ill matches, many and mischievous. For marriage is a new foundation,

whereon men build the future state of their mortalitie. A man cannot chuse him∣selfe, he may chuse his wife: and in her choise it lies much to mend or marre him∣selfe; and which is more, even his posteritie.m Be not unequally yoked with unbelee∣••ers. From hence follow an Iliade of evills, and the whole infelicitie of life; when matches are made of such as match not; when plants are set together of an unhap∣py conjunction, malevolent effects must needs issue from them. But it is objected; thatn the Vnbeleeving husband is sanctified by the beleeving wife, and the wife by the husband: and what knowest thou, O wife, whether thou mayest save thy husband? and, O man, whether thou shalt save thy wife? This may be; and was not in those times a sufficient of cause of divorce. But are not the good perverted by the bad, sooner than the bad converted by the good? Often have you heard how much a superstitious wife, by her certaine lectures, hath wrought upon her Christian husband: when did you heare a b••leeving husband prevaile with his misbeleeving wife? marryo not thy son to a Canaanites daughter, for she will turne away his heart from following the Lord: he is not so likely to turne her.

This hath beene full in examples: the Israelites were wonne by these forbidden matches, to servep other gods.q When Ahab sold himselfe to wickednesse, it was Ie∣zebel his wife, that stirred him up. Thus wasr Samson the strongest,s and Salomon the wil••st, beguiled. His wives turned away his heart after other gods. This was Ieho∣••am's ruine;t his wife, the daughter of Ahab, undid him. When water and earth are tempered together, they make but mire and dirt. What crueller tyrant was ever begotten then Mahomet, who was yet the Son of a Christian Lady? As the sons of Iacob said of Dinah,u We cannot give our sister to one that is uncircumcised: so let parents say, we may not give our daughter to a person unchristen'd. Albeit irreli∣gion be not a cause of divorce, yet it is of restraint. We may not marry with all those, with whom we must live being married. If Adultery may separate a mar∣riage consummated, may not Idolatrie hinder a marriage not begun? L••t no man separate whom God joynes, so let no man joyne whom God separates. We would not have our children marry without our will and consents: and shall they marry without the will, liking, and consent of our Father in heaven?

This was Rebecca's care.a If Iacob take a wife of the daughters of Heth, what good shall my life doe me? Manoahs for Samson,b Is there not a wife among thine owne people but thou must goe to the Philistines? Is there no friend but an enemy? no tree, but the forbidden? no helper, but a tempter? no wife but the Canaanite? can none please us, but such as displease God?c He that is married to such a wife, careth more to please ••er, than God. Of all the guests bidden to the great feast, he that was married, (like∣••y to such a wife) desired not to be excused; but impudently protests, that he can∣not come. If from Ish, and Isha, you cast out Iod and He, there remaines to that couple nothing but fire; say the Rabbins. So wretched is it to couple without God. When the eye makes the match for beautie, or the eare by hearesay, taking a wife upon trust ••or the hand for money; marrying (though not by picture, yet) for pictures. The∣••••stocles being consulted, whether it were better for a man to marry his daughter to an honest poore man, or to a rich of small vertue and goodnesse; answered; I had rather have a man that wants money, than money that wants a man. How base is that love, which hath no other waight than riches! How doe parents breed an A∣••gue in the bones of their children, that shall shake them to their very graves! When the tie of their loves is either portion or proportion only, without regard of either ••eligion or conscience. One said truly; He that weds for state or face, buyes a horse to lose a race. There is Cesars stampe, and Gods stampe: most men marry for Cesars stampe, and these are worse than the old world; for they married for Adams stampe. Gods stampe is grace, Cesars money, Adams beautie.

The motive of the old world to this unfortunate conjunction, was Beautie; They saw that the daughters of men were faire. This is the common attractive; men place their loves upon Adams Image in the face, rather than upon Gods Image in

the soule. Yet what is that same goodly frame of flesh and bloud, but onely a natu∣rall colour which the Creator hath laid upon dust and ashes? but the effect of well digested sustenance, not much above that we behold in pictures. A thin weake ve•••• drawne over a corruptible body: a transient delight of the eye: a glory that fades with life, yea, often before life: a piece of fine glasse, that sicknesse or old-age will soone breake; yet is this the snare that hath caught many soules: to enjoy this, Da∣vid lost his peace for a while, Sampson lost his eyes for ever. Thus the Midianites in∣trapped Israel with their dancing whirlegigs: and the wisest King was wrought to folly. I doe not lay the fault on Beauty, Gods admirable workmanship upon clay: for who blames a cleare and crystall river, because some melancholy distracted man drownes himselfe in it? And when this outward ornament is joyned with inward lustre, it graceth all actions. Gratior est pulchro veniens è corpore virtus. But it is the minds beauty, that keepes the other sweet and delectable: a fixed and constant good∣nesse, which as it disdaines all the tinctures of painted hypocrisie, so is farre beyond ••he ruine of time, sicknesse, or any other mutabilitie. Like Heaven, which is fa••••e outwardly to our mortall eyes, but shall appeare fairer within to our immortall ••oules. Without this, all affection is ill placed, and will soone perish. He that loves for no other end, but to please his senses, hath a sensuall love, little better tha•• brutish.

It is the soule that requires love; and for that only cause which makes it love∣ly, Vertue. The outward worth of Beauty is nothing, it is the Soule within that makes it precious. When grace and holinesse have beautified the principall, then ad∣mit the other circumstances and additions, as Beauty, Birth, or Wealth. For these in∣differents, by goodnesse are made good, as fire turnes all the objects into it selfe. The love built upon Beauty without this, is not long-lived: but running mad with extra∣vagant desires, rests still unsatisfied. Hence it comes, that Quos conjunxit Ecclesia, disjunxit camera: yea worse, Conjungit Dominus, disjungit Diabolus: God and the Church puts them together; the Devill and lust puts them asunder.d He that loveth silver, shall not be satisfied with silver: So nor, he that loveth women, for one is no•• lusts limits. H•• that affecteth many, shall be satisfied with none. Vnus, unam, u••: One God ha••h ordained one woman for one man. One is Loves number, he which trespasseth upon plurality, and loseth that content, may be all his life seeking it, b•• shall never find it. To the reproofe and reproch of them be it, that walke the streets. ••ea, frequent the Church, for no other purpose but to feed their eye with such spe∣ctacles. When a Gallant had the name of a brave souldier; one observed how 〈◊〉〈◊〉 in his walking, he would turne about to gaze upon women: concluding, that the man could not have a valiant and constant minde, whose head every weake woman could turne and wryth about with her very looke. Let this breed in our hearts 〈◊〉〈◊〉 abhorring of carnall lusts; a sin the very Devill does not commit: Pride he knowes, malice he knowes, flattery, hypocrisie, murder, treason he knowes: but inco••••∣nence of fl••sh he wonders at. Let no beauty that sticks upon mortall cheeke, so 〈◊〉〈◊〉 prevaile over our affections; as to prostrate those bodies to the service of Harlots, that are the deare bought members of Iesus Christ.

The next Apostacie of the old world, was by Sensuality:e They did eat, they dranke, they married, &c. But were these sinnes, or matter of reprehension? Nature hath made them necessary, discretion voluntary, and only some circumstances arbi∣trary. Did God drowne them for this? No, but their sensuality and security in these brought destruction.f Soule, thou hast much goods laid up for many yeares, eat, drinke, and be merry. This was not his fault, that he thought he had enough, but that he meant to lye downe and wallow in it. Lawfull actions depraved by bad circum∣stances, become damnable sinnes.g Is this a time to receive money, and garments, 〈◊〉〈◊〉 vineyards, saith the Prophet to his servant? All which at another time, and in ano∣ther manner, had beene approved. Things beneficiall in their use, are dangerous in their abuse or mis-carriage. Without a woodden conveyance we cannot crosse the

Seas: yet if that vessell sinke, all the passengers are lost. That worldly things are good, is easily perceived by our care to get them: that their abuse is deadly, many soules feele, that cannot returne to complaine.h It is easier for a Camel to enter a nee∣dles-eye, than a rich man to enter heavens gate. It is not certaine, it is not easie, it is not likely, and (it may so fall out, that) it is not possible for a rich man to be saved. Riches commonly coole all heavenly heats, force away the Divine meditations of spirituall causes, as too melancholy fits: and bring a man to such a fooles para∣dise, as one among Penelopes suitours, that went so oft with his friend, till he was caught himselfe.

It is likely, that more go to hell for abusing lawfull things, than for using things simply unlawfull. Crosse sinnes appeare in their owne ugly formes, terrible as deformities and devils: but who suspects his eating, his drinking, his common di∣scourse? Who feares that his building should be laid in the foundation of sinne? Or that his marrying a wife should unsaulder his conjunction with Christ?i But there is nothing better for a man, than that he should eat and drinke, and let his soule enjoy good in his labour. And doth not Saint Paul call the forbidding of meates and mar∣riage,k The doctrine of devils? Wee grant it; neither would we have any man make the way to heaven harder, and more rugged than God himselfe hath made it. This is the libertie (and indeed of whom else, but) of Christians.

Pleasures have their allowance, with two limits. The one of Qualitie, they must be good and lawfull: for God that hath given leave to be merry, hath not gi∣ven leave to be madde. There is a good mirth, if men could hit on it; called, To be merry and wise. It is no praise to be sparing of a vicious delight, for the very t••ste is deadly. Admit the Serpents head, his body will aske no leave. The other of Quantiti••; for measure God hath hedged in mans appetite, like that fo••ming ele∣ment: if he breake over those dammes, the inundation is perillous. As delights ••ave their warrants, so also their termes: and it is no hard matter to fault in this in∣dulg••nce. Is the worke of our salvation effected, our common duties performed? We may then eat, drinke, and be merry. Non nascimur in Ludum, we are not borne for play; but for labour, as the sparkes fly upward. Our recreations should be like our physicke, not our diet: the latter wee take when wee are well to keepe us so: the other when we are sicke to make us well.

Some things are to be avoided, not because they are ill, but neere to ill: Et mala sunt vicina bonis, errore sub illo, &c. Saepè prohibetur licitum, propter proxi∣mitatem illiciti: it is good to leave something that we may take, for feare of taking that we should leave. There should be difference betwixt a beast, that devoureth all within his teddar: and a man, to whom God hath given reason to rule his app••∣tite. It is Sinnes policie, to steale in by the Law; when men range in the borders and extremities of their freedome. And even from that takes an argument for us to allow it, which was made on purpose to condemne it. The Iewes might give fortie stripes: yet Saint Paul confesseth hee received but nine and thirtie: their reason of forbearing the full number, was lest their fingers should itch to give another. What folly is it, when a man hath field-roome enough, to ride on the brinke of a River? The note that comes too neare in the margent, will skippe into the Text at the next Impression. It is a dangerous Quaere, how neare a man may goe to hell, and yet scape the Devill. Will any wise man trie how neare hee may come to the infected house, and yet scape the Plague? Or holding by the rotten railes of a Turret, presumptuously vault over, in a proud glory of his ventu∣rousnesse? Israel had roome enough in the Plaines of Moab: but venturing too farre, they were snared with Midian. Let no man cast with himselfe, how old ••ee may be before he needs returne, lest he reckon without his host.l If I forget Ierusa∣lem in my mirth, &c. It is easie to forget heaven in our mirth. If God allow an hand∣full, men are apt to fadome an armefull. Pleasures are like the Popish Relikes; the Interest is more than the Principall.

Through all creatures let us looke to their maker: through all delights to their giver, Phil. 4 4. Rejoyce in the Lord alwaies: then mutata materia delectationis ••••m••∣nae, non mutatur causa delectandi: in the midst of all the changes and chances of world∣ly contents, there will be an immutabilitie of joy in God. There are two sorts re∣prehensible.

First, they that avoid all lawfull delights for feare of sin. As if it were not pos∣sible for a Christian to separate the gold from the drosse, but he must needs cast a∣way the oare! Will any simple Iew condemne the cleare streames of Iordan, be∣cause they run into the dead sea? We see some proud of their fantasticall clothes, drest up like childrens puppets, or Antickes in a Pageant: must we therefore goe na∣ked? Some are drunke with wine, may not therefore a sober man drinke it? Is there no physicke, but Opium? must we either be sensually wicked, or senselesly stupid? why did God place man in Paradise but to solace himselfe? why hath he given us such variety of creatures, but for use? Doth the Lord invite us to this feast, and we depart (like sullen guests) from so rich a table hungry? This pretence of mortified strictnesse doth injurie; & nostrae libertati, & creatoris liberalitati; both to our liber∣tie, and our Makers liberalitie. Every good gift comes from above; there is nothing but good from heaven: he that rejects the gifts, wrongs the giver. God cannot a∣bide such a discontented answere; Dan. 5.17. Keepe thy rewards to thy selfe, and g••••e thy gifts to another. Many great Kings have beene blessed Saints: they could not have beene Kings without a number of earthly pleasures: they could not have beene Saints with earthly affections. If God therefore have mingled us a pleasant cup, let us chearefully drink it, and give thankes to Iesus Christ. Charitie is not strait-laced, but yeelds much latitude to the lawfull use of indifferent things. These are fit for those that are fit for them.

Next, they are to be blamed, that with neglect of better things, settle and fixe themselves upon these. It is the heart that makes all evill, when that lying speech of Satan is borrowed, All these are mine. Christ teacheth us, first to seeke the kingdome of heaven, then shall the rest be cast upon us. When the bargaine is made for sal∣vation, the rest come in like lumber. When you have fed heartily on the body of your Saviour, and gotten assurance to drinke the wine of heaven, then eate, drinke, and be merry. First marry thy sonnes soule to CHRIST, then his body to a ver∣tuous wife. The Factor employed in forraine parts, first dispatcheth his Masters businesse, then his owne. How preposterous is it, to omit that onely thing in this world, for which we came into the world; to serve our maker!

The last sinne of the old world, was Security. The Lords forbearance did so little stirre them, that they were scarce waked with his vengeance. The savaged creatures, Lions, Tygers, Beares, by Gods instinct came to seek succour in the A•••• men did not seeke it. Even brutishnesse is more sensible than corrupted reason. The Sybarites, that no disturbance might come neere their beds of violets; banished al•• cockes and clockes: the former must not breake their sleepes, nor the other vex them with report of the fugitive time. Epimenides the Cretian slept fourescore year•• in a Cave; some say but forty, and that was enough in conscience; beyond a mira∣cle, and doubtlesse beyond the truth. But the old world slept a hundred and twenty yeares, and all Noahs hammering about the Arke wakened them not. O that the conscience of man, in the midst of so many sinnes povoking God, so many tempta∣tions assaulting his owne soule, so many enemies against him, so many dangers a∣bout him, should still be secure! She is observed by her owne eye, when none else marke her: chased by her owne foote, when none else follow her: hath a thousand witnesses within her, when there is no outward stir against her: and yet the wicked sleepe.

Satan, like Iael to Sisera, or Iudith to Holofernes, watcheth till a man be a sleepe and then kills him. Preachers cry, but sinners will not waken: and as in places of Iu∣dicature they often determine to heare causes, but do not heare to determine causes:

so men commonly remember to heare, but doe not heare to remember. Pliny writes of some Beares so sleepy, that they are hardly rowsed with blowes and wounds. Many discourse of religion, as men talke in their dreames: they speake won∣ders of goodnesse: yet are no such manner of men; neither the one working, or the o∣ther waking. Formall hypocrites are like the Cocke, and meriting Papists like the Dormouse. Gallus bibit & non mingit, Glis mingit & non bibit. The Cocke drinkes and never pisseth, the Dormouse pisseth, and never drinkes. The former drink much prea∣ching but there is no good deeds come from them: the other vent some almes, and evacuate their superfluities, but they will not drinke a drop of the water of life.

Let us take the Apostles caution; Bee sober and watch: Bee sober, for Ebriety is a drinke-offering to the Devill. And watch, for a Security is Porcpose before a Tempest: Keepe your soules waking, then shall your bodies sleepe in quiet. As there may be a corporall watching when the mind sleepes, so there may be a spirituall watching when the body sleepes. Temptations, like Dalila, tells us a faire tale, but their end is to bring us asleepe, and plucke out our eyes. But if in all our earthly businesse wee still carry an heavenly mind, the Iudgement of God shall not, as it did the old world, ever take us napping. The house doth every day get some dust, therefore let it every day be swept: the soule contracts some sinnes, the bee some to sweepe it is made of examination and repentance. At night ere we shut our eyes, let us open our hearts, and cleanse our consciences: before we shut the doore let us cast out the dust. He never breakes his sleepe for debt, that payes as he takes up. Let us watch in righteousnesse, this is the way to sleepe in peace. When the stomach is obstructed, the body takes but ill rest, and the slumbers are broken off with distracted dreames. If the conscience be oppressed; in vaine the soule lookes for quiet. If hardnesse of heart, like Opium, shall consoporate it, that sleepe is mor∣tall. The shepheards were, Luk. 2.8. Watching over their flockes by night. As Christ found the shepheards watching over their flockes at his first comming; so may he find us all watching over our soules at his second comming, in the glory of his kingdome.

I conclude; in this glasse let us see the present state of this world. Certainely we may vie sins with them, and stand upon comparisons, without bating them one ace for hainousnesse. If the world were then fowle, it is now fowlenesse it selfe. Some things are so cleare, that they refuse tryall: and some so filthy, that they ab∣horre purgation. Nor doe I confine this corruption to some parts of it: as there be nationall sinnes, peculiar to age, to countrey, to constitution: Mores sequuntur hu∣mores. But all the world is sicke and rotten: paganisme possessing a great moitie of the whole, and heresie perverting the halfe of that is left. We may say of it, as Tully to Anthony; Miser si sentis, miserior sin non sentis: it is wretched if it feele it, more wretched if it feele it not. Ideò pereunt, quia nesciunt se perire: ideòque magis pereunt, quia nesciunt se nescire. Men perish because they are ignorant of their pe∣rishing: yea they more perish, because they are ignorant of their not knowing.

Let us heare Saint Paul delivering the state of our old world, and see how our experience accords with his prophecie, 2 Tim. 3.2. Men shall be lovers of their owne selves. Have we not seene this selfe-love stalking in the garbe of impudence, vomi∣ting disgraces against all men, and arrogating to it selfe? fly-blowing good things to deterre others, that himselfe might devour them? Covetous; O they swarme like the frogs in Egypt: that as a shrewd censurer said, stand where you will, and of every 10 men that passe by, nine and three quarters are covetous. When the uplander won∣dred to see a white Crow, the Fen-man answered, In our countrey we wonder to see any black ones. It is no marvell to see one covetuos, it is marvell to see one not cove∣tous. Boasters; a great rabble. Some boast their portion, others their proportion: rather than want matter of ostentation, they will boast their vices: as if one should ••rathroud of his scabbes, or make a scarfe of his halter. Proud; an universall disease: ••e pich display it in their wearing, the poore in their swearing. I will not tell you,

that this Idoll goes in strange and phantasticall dresse: that is indeed an inseparable signe, yet but one, you shall have her sit as pertly under a broad Felt pull'd downe to the eyes, as upon a Bever: and finde her as soone in a little Geneva-set, as in a great Spanish Ruffe.

Blasphemers: men have sworne themselves hoarce with oathes.q There is a Word that is cloathed about with death; and that Word is too frequent in the jawes of men, till the fearefull Name of God be made as vile as common aire. Disobedient to parents: This is so arrogated to the young, and so tolerated by the old, that for this cause God shortens their dayes, and sets parents a weeping for the losse of their childrens bodies, that regarded not the losse of their soules. Vnthankfull: this vice hath usurped a propriety of that, which is onely borrowed: customary fruition hath made men scarce thinke themselves beholden to God. Otherwise, why doe not rich men aboun•• in praises, as God hath made them abound in riches? Perhaps they doe not thinke their riches came in Gods name, and therefore cannot with a good conscience thanke him for them. Vnholy, or prophane: God hath made all us, and all ours: hee reserves but the Tenth of our goods, and the Seventh of our time, but Totum hominis, our whole selves. We are hisr Peculiar: now shall we make that virgin common, prostituted to every base Gypsee, pride, lust, avarice; which the Lord hath redeemed and required holy and peculiar to himselfe?

Without naturall affection: when men wilfully transgresse against Grace, God suffers them to sinne even against nature. They that have lost the love of their Fa∣ther, shall lose the love of their children. It is just, that for being false to their best Friend in heaven, they should neglect their friends on earth, and be neglected of both. Truce breakers: There is a faith that knits us in a covenant with God, and a faithfulnesse that ties us in a covenant with man. We are Foedi-fragi in both: have broke the vow made in our Baptisme, and are so full of levity, that there is more cre∣dite given to the print of our seales, than to the faith of our soules. If any Nation breake truce with us, who wonders when we have broken truce with God? False accusers: This was wont to be the Devils office only; but now as if men grudged Satan the honour of calumniation, they monopolize it into their owne hands. The Make-bate runs from house to house, and carries the burning coales of contention, till he sets them all a-flame, and then warmes his owne fingers at the fire. Inconti∣nent: The Devill hopes that this vice in the next age will be held a vertue; for it is gotten already out of the dis-reputation of a sin. Drunken-houses and Brothels v•••• for number, and it is thought the Stewes will get it. Vrbs est jam tota Lupanar. Fi•••••• The violences of former times were courtesies to ours. Then it was a friendly im∣position, you shall stay and eat with me: now it is a friendly enforcement, you shall stay and drinke with me: and if there be any failing in the quantity, they are as Fier•• as Tygers. Despisers of those that are good. It is the honest mans commendation, tos contemne a vile person, but to honour them that feare the Lord. And Davids delig••t was in the Saints, and such as excell in vertue: To honour vertue: To honour ver∣tue in ragges, and to loath vice though in a Robe of State. But now let in the Ies•••• Ibis Homere for as: They like him worse, that goes about to make them better. Tr••∣ters: Who because they cannot warpe a Princes Iustice to their owne humours, will strike at that sacred bloud. If the former world had any actours to doe it, this world hath more, even Patrons to defend it. Headie. That whereas God hath made mans reason to goe formost, his hand after it: these doe first, and thinke after∣wards; and then beat their wits to make good, what their wils hath made necessary. High-minded: That are like chimneyes; they over-looke all the house, yet are the foulest part of it. They thinke that neither God nor man knowes their worth, not rewards them to their merits. Lovers of pleasures more than lovers of God. After the long Catalogue of particulars, as if the Apostle were weary of the enumeration; it gives you this, the summe of all prophanenesse. God did forme them, pleasures de∣forme them: God would save them, pleasures would destroy them: they are m•••••••• men to love pleasures more than God.

Thus I have shewed you some representation of these evill times; the workes of the old world, the workes of the old man. They are old in your practise, old in ••our remembrance; O that so old, that they were dead in your performance. Novus ••uus, novus animus: let me tel you of a new lesson; indeed more truly old than the o∣••er. For goodnesse was before sin, truth ancienter than falshood. But new to your ••llish, new to your apprehension, new to your approbation, new to your practise. Whatsoeveru things are true, that doe not savour of hypocrisie: honest, not of vanitie: ••st, not of iniquity: pure, not of obliquitie: lovely, not deformity: of a good report, ••ot of infamie: if vertue hath given them worth and waight: and praise, an orna∣••ent of grace and beautie: receive, heare, learne, thinke, doe these things, and the God 〈◊〉〈◊〉 peace shall be with you.

Such is the fearefull estate of the world by reason of sin! O that we might see 〈◊〉〈◊〉 end of these things, before we see an end of all things!x Helpe Lord, for the godly ••ile among the children of men. When ungodlinesse so raignes, that pietie is almost ••uite lost, it is high time to cry, Helpe Lord: and indeed, Quid jam nisi vota super∣••••t? O may the vertue of that bloud, which is able to buy off all our sinnes; mor∣••••fie sin in us, and purge sin from us: that our remaining dayes may be spent in a due ••reparation for our great Audite, at the second appearing of IESUS CHRIST. Amen.

Bringing in the floud upon the world of the ungodly.]a The eyes of all things ••••oke up unto thee, O Lord: not only expecting their conservation by thy provi∣••ence, but also attending thy direction for their obedience. The winds from their ••ves, the raine from their bottels, the waters from their chanels all answere the Lord, as the Israelites did Ioshua:b All that thou commandest us, we will doe: and ••hither soever thou sendest us, we will goe. We are ready to be charged, what shall we doe? He saith, cloudes powre downe, seas breake loose, smite the world, drowne 〈◊〉〈◊〉. Loe, how they concurre in their ready execution, and unite their forces to an ••niversall floud. The points I insist upon, are three: How this deluge was caused, ••ow farre it prevailed, how long it continued; with some usefull observations de∣••ived from them.

First, how it was caused: It was a worke of Almighty power, which also used ••he concurrence of some naturall meanes.c All the fountaines of the great deepe were ••oken up, and the windowes of heaven were opened. The Hebrewes have called foun∣••nes Gnaiim, which signifieth an eye: eyes being like fountaines to destill teares. This eruption of the great Deepe, was not the Tartarean waters about the center of ••he earth: they could not surge so high. But either the Sea, which some thinke to ••e higher than the earth, and restrained only by Gods providence from overflow∣••ng it.d Hitherto shalt thou come, but no futher: and here shall thy proud waves be stay∣••d. In nature it is acknowledged, that the place of waters is above the earth: there∣••ore Aristotle calls it a strange thing, Vt levius sit graviore inferius. Indeed the wa∣••ers were created higher, but depressed by Gods command. At first thou didst Cover the earth with the deepe, as with a garment,e and the waters stood above the moun∣••aines. But at thy rebuke they fled, at the voice of thy thunder they hasted away. They goe up by the mountaines, and downe by the valleys, unto the place which thou ••ast founded for them. Thou hast set a bound which they shall not passe over, nor ••ne againe to cover the earth. The sand is this bound byf a perpetuall decree: though ••hey tosse, and roare, they shall not prevaile. And it is fondly imagined, that the ••••a is now higher than the earth.g They that goe downe to the sea in shippes, Downe, ••herefore not higher.h Thou hast founded the earth upon the seas, and established it up∣•• the flouds. Super maria, upon the seas, therefore not under them: and so founded, ••ot so only forced.i He stretcheth out the earth above the waters; therefore not the water above the earth.k All the rivers run into the sea: but the naturall course of the waters is downeward. But how then find we springs in the tops of mountaines? ••ot by miracles, but naturall: God so disposing them to exercise their naturall moti∣ons.

Not that they come of some vaporous sweat or distillation of the earth; for then they could not so vehemently boile up. Nor by the transcendent height of the sea; as a spring rising in a hill, and conveyed in pipes, will force the ascent to the same height it beares at the fountaine. But the sea doth so violently rush into those receptacles of the earth, which she finds hollow, that it forceth springs even upon mountaines. Most interpreters by this Deepe, understand the deepe heads and springs of waters within the earth, which were opened and inlarged to this inundation: those Exod. 20.4. Waters under the earth, the rivers and deepe gulfe gushing forth.

The windowes of Heaven.] This signifies not an eruption of any waters in the Chrystall heavens, as they call that above the starry skie. Some have conceived waters to bee above the firmament to mitigate the heate of the starres But. 1. the waters are an heavy substance, and should bee kept there against na∣ture. 2. If these waters had come from thence, there must have beene a dissolu∣tion of the starry heaven. 3. The watery heaven should then be a vacant place. 4. The celestiall bodies have no need to be refrigerated: for they are of no fiery and elementall nature, they admit no qualities: the Sun it selfe not being hote for∣maliter, sed effectivè. But it is objected;m Yee waters that be above the heavens: By heaven is understood there the lower region of the aire. So it is said,n The Lord thundred in the heavens, hailestones and coales of fire: but thunder, lightning, and haile, come not properly from heaven, but from the aire. There be three heavens; A••••∣um; so we called the fowles of heaven, that is, of the aire; Sydereum, so the Firma∣ment is called Heaven; Empyreum, the fiery heaven; so called, not for the hea••, but for the glory. If the aire be so comfortable, that is but lightened with the Son, what is the heaven, where the Sun it selfe is? If that be so refulgent, how glorious is the heaven where God himselfe dwells!

This opening of the windowes, is the breaking of the cloudes, wherein the wa∣ters are contained.o He bindeth up the waters in his thicke clouds, and the cloud is not 〈◊〉〈◊〉 under them. Here he unbound those vessells, and made vents for the raine like win∣dowes. Seneca writing of the generall deluge, which he thinkes not past but to come, gives these reasons. 1. The swelling and over flowing of the seas. 2. The earth it¦selfe putrifying and resolving into waters. 3. The conjunction of celestiall bodies: as the world shall be drowned, saith he, when such starres concurre in Cancer: so 〈◊〉〈◊〉 shall be burned when the same company meere in Capricorne. But indeed, these seeme to be true causes. 1. The issuing forth of waters from the earth. 2. The vio∣lent eruption of the seas. 3. The continuall raine from the cloudes. 4. Which were encreased by the liquefaction and distilling of the aire into water.

But the Principall Agent here was the Lord.p I will cause it to raine upon the earth. It was his ••peciall worke, by the ministerie of Angels, after no ordinary man∣ner. There was no fatall necessitie in it: for seeing God created the world in such wisedome and order, that one part should concurre to the preservation, not to the destruction of another: it is vainely imputed to the constellation of the starres. For they can have no generall operation over all the earth, but only in that place wher•• their influence worketh.

The Instruction we collect is this; that all Gods creatures are at his becke: 〈◊〉〈◊〉 the greatest Lions on earth, Whales in the sea, devills in hell. What is greater that the heaven? Yet this ever-wheeling body shall suspend his swift diurnall motion, 〈◊〉〈◊〉 his command, to doe service to his servants;q Sun stand thou still in Gibeon, and that Moone in the valley of Aialon. The Sun commeth forth as a Bridegroome out of his chamber, and rejoyceth as a strong man to runne a race. Yet to confirmed the faith of Hezekiah, he shall flie backe as a coward,r tenne degrees at once in the diall of A∣haz. What is more huge, firme, and unfit to be dealt withall, than the earth? yet he makes it tremble, and open the jawes to devoure his enemies; if he touch the bu••••, they smoke for it. The Whale wallowes up and downe the sea like a mountaine, yet was he tamed to become the Prophets chariot, and bring him to land. The fa••••∣shed

Lions forbeare Daniel, they dare not touch the dish which God had reserved ••or himselfe. And for Ionas, how hee should lye in the bowels of that Leviathan ••ree dayes, not concocted and stifled, is no wonder to them that contemplate the ••ower of God. The belly of the fish could not be hotter to the Prophet, than the ••ty Fornace was to the three Servants; neither is it more, to bring a living man ••fter three dayes from a fish, than to raise a dead man after foure dayes from ••he grave.

The Angels are of a powerfull nature: yet the good are mades ministring spirits ••or the heires of salvation: the bad God tyes in chaines and mussles their malicious ••orces. Those that had prepared themselves tot slay the third part of men, were ••ound up in the great River Euphrates, till he loose them. He needs not the Postes of Persia, which Haman used; nor the Dromedaries of Aegypt, to signifie his will; but 〈◊〉〈◊〉u Word runneth very swiftly. The day is his, and the night is his; the open place ••nd the secret; the very wings of the wind shall carry his Precepts. Ion. 1. The sea ••nd a charge for the Prophet, as the Prophet had a charge for Niniveh. God said ••o the one, Arise and goe, and he went not: he speakes to the other, Arise and goe, and 〈◊〉〈◊〉 went; fulfilling the Makers command with all diligence. Thus all creatures have ••mes and legs, when God bids them goe; spirit and life is put into them, activitie ••o use them, wisdome to direct them, when they should punish.x The Marriners ••ere trying a chaine of delayes, with a number of shifts, desirous to save or reprieve ••he guilty: but in vaine they labour to evade the Councell of God. While the men ••re in advise, the winds and seas are in action: the men are backward, the other goe ••orward with their service: the men lose time, the other admit no dilation.

It is the Lord of Hoasts to whom all these obey:a Fire and haile, snow and va∣••our, stormie wind and tempest, fulfilling his Word. There is no Neptune, Admirall of ••he Seas, nor Aeolus Master of the winds, nor Mars Generall of the warres, nor Iu∣••iter King of thunders; but onely the Lord. Who divided and diverted Iordan? ••his retrogresse was no ordinary thing: we might well say,b What ailest thee, O Ior∣••an, that thou wast driven backe? Many being crossed by the creatures, fall to bla∣••pheming them: but let us reprove them, as the Prophet did Sennacherib;c Whom ••ast thou blasphemed? and against whom hast thou exalted thy selfe? even against the Holy One of Israel. Whom are you angry withall? Doe the raine and waters di∣••please you? Alas, they are servants, if their Master bid smite, they must not for∣••eare. They may say truely,d What Rabshakeh usurped; Are we come without the Lord? he said, Goe and chastise them. Thus was it in this Deluge; the Lord brought ••he Floud.e The waters saw thee, O God, the waters saw thee, they heard thy voice, ••nd came streaming out of their cells. We are placed on the earth, as in the middest ••etwixt swallowing pits; the waters of the sea below us, and the waters of the ••rmament above us, if the one were not kept downe, and the other held up, by the ••ower of God, they would drowne us every moment. But if it be easie for Him, to ••lter the course of Nature for the destruction of his enemies: he can with more ease ••eepe the course of Nature for the preservation of his friends.

The next circumstance is, How farre it prevailed. This was even to the over∣••helming of the whole earth; that not the tallest Cedars, nor loftiest buildings, nor highest mountaines could appeare: even fifteene cubits upwards. Some moun∣••aines are said to be of an exceeding height; therefore cavillers find impossibilitie in ••hese naturall causes, for the waters to transcend them fifteene cubits. So neither the ••apings of the sea, nor the sluces of the earth, nor the Cataracts of heaven, with the ••elpe of all those Signes which they call Aquatilia; as Cancer, Pisces, Pleiades, Orion; ••nd among the Planets, Venus and Luna, could doe it. We need not here answer, ••hat the superiour and inferiour waters did meet together: as the Mists, which are waters above; and the Springs, which are waters below; meet often on the tops of ••ountaines. But what need arguments from naturall causes, when every beleever of ••he Scriptures perceives here the supernaturall finger of God? So he commanded,

so the creatures obeyed, and so the wicked were destroyed. From hence wee may collect foure meditations.

1 That no power of man is able to withstand the will of God: it must be accom∣plished, though an whole world perish. It shall stand firmer than the Firmament;f Whatsoever the Lord pleased, that did he in heaven, in earth, in the seas, and all deep places. What can a Fly do against abulwark? or man against God? unlesse he could fee and corrupt the heavens, with all that therein is; the earth and sea, with all that therein is there is no rescuing of that which the Lord wil smite. This the damned prove in he•••• by woful experience: alwaies willing what is and shal be ever absent: and alwaies nil∣ling what is and shal be ever present. In aeternum non obtinebit quod vult, & in ••te••∣num sustinebit quod non vult.g The men rowed hard, to deliver the Prophet; but the s•••• was tempestuous against them. Man roweth, and God bloweth; there be armes for the one, winds for the other; which is likelyest to prevaile? How much, against how little! The Ocean with his fury, against one woodden Vessell: great waves against small strokes. Such are all devices and endevours against the Lord. Oenus tor••••••, in the proverbe: Oenus weaves a rope, and an Asse stands by and bites it off.

How impossible will it be for the wicked to stand in the day of Iudgement? If all the sinners on the earth, with all the devils in hel, oppose the Iudge; it is lesse th•••• for one unarmed man to set upon a legion of well appointed souldiers. There is no fortification against, no evasion from the Lord. Fugitive Ionah gotten to I••ph••, and thence to sea, might thinke all safe: but loe, presently a pursuivant is dispatched fro•• heaven to attach him: Vengeance is ship'd in a Whirle-wind, and sailes aloft in the aire to overtake him. If a still spirit cannot charme sinners, God hath a turbule•••• spirit, which is Severior Magister, to enforce them.h There be spirits that are crea∣ted for vengeance, which in their fury lay on sore strokes, to appease the wrath of him that made them. If they deny appearance in his Court of Iustice, there be P••r∣suivants enow to fetch them in: his Writ of Attachment must be served. There is no dealing with God, but by Prayers and Peace-offerings. How vaine were their shifts in this deluge: could they have laid mountaine on mountaine, and upon the to•• of all erected a Tower higher than Babel was ever meant: yeti He that sitteth in the heavens would laugh, the Lord would have them in dirision: and smiling at their folly make an end of their ruine.

2 That strange sinnes meet with strange punishments. The monstrous and Giantly sinnes of those monstrous Giants we have heard: they were wonderfull, yet the plague is of no lesse wonder. A continued raine of forty dayes, a prevailing Deluge of fifteene cubits; this was without example before it, nor shall any m••••ch be after it, but the Deluge of fire at the last. Sodome was guilty of a strange and unnaturall sinne, therefore destroyed with a strange and untranaturall plague; hel•• out of heaven. Nadab offers strange fire, and suffers strange fire. Cain committed a strange murder, in killing his brother, the fourth part of the world; and stran•••• was his punishment, to be a runnagate in his owne Land; till he findes that he kille•• himselfe more than his brother. O how bitter is the end of sinne, yea, without 〈◊〉〈◊〉 bitter! Ionah admitted a wonderfull neglect, the chastisement comes little short of wonder. Pursued by a Tempest, discovered by a lot, condemned by himselfe, throwne over-boord by his friends, wrapp'd in weeds, in the bottome of a dep••••, devoured by a Whall; without light, without food, without company, without comfort: drowned, and not drowned, devoured, but not digested; alive, and yet as dead: so terrified in conscience as if a reprobate, his soule in a swoone, his like a•• the last cast, the gaspes and pangs of death upon him, the very throbs of desperation oppugning him, that his hope of eternall life was in his sense exiled: here was a pu∣nishment to the admiration of all the world.

The monstrous sinne of this Land, Drunkennesse, (and we may so call it, for it turnes men into monsters) is answered by as strange a punishment. What living man ever saw such a Summer? All eyes behold, all tongues confesse, that it hath 〈◊〉〈◊〉

strange weather for the season. But their hearts consider not, how strange the sinne is that procured it, Act. 11.28. There was an universall dearth, and it came to passe in the dayes of Claudius Cesar. The worlds Emperour bred the worlds estate. The vices of Princes infect the people, that Qualis Rex, talis grex. This Claudius was an insatiate drinker: his owne mother called him a monster, a worke of nature begun, not finished. No marvell if dearth comes in the dayes of Claudius: if God deny fruites to a drunken generation. We may justly feare a famine, and expect (not as CHRIST said, The harvest is great, and the labourers are few; but) that the harvest should be small, and the labourers many. If the Lord thus forbeare to smite us, it is not propter paenitentiae nostrae meritum, but misericordiae suae beneplacitum. Howsoever, let us abhorre the sinne, whereupon follow so many mischiefes. As murder and outrage; Violentia in vinolentia. Povertie; the children come to weepe for bread, because their prodigall fathers have drunke it. Scandals; the honours of the noble are traduced, while the drunkard sits like a Cesar, taxing all the world. Blasphe∣mies; for such are the graces that come by the inspiration of the pot. Impudent de∣meanors; for sumptuous potations inflame presumptuous actions. Vncleannesse; Ebrietas castitatis naufragium: Bacchus is but a Pandar to Venus. Discovery of se∣crets: Noah being drunken revealed those secrets that lay hid 600 yeeres. Wicked fellowships: for such a tricke or qualitie of insatiate drinking, the devill himselfe was once called Robin Good-fellow. There was a streete in Rome call'd Vicus sobrius, the sober streete; because there was never a drinking house in it: find such a street in London, and Chronicle it. I have no thought of invecture against the creature: drink wine ad mensam, sed ad mensuram. Only let me tell you of better wine out of Gods owne Celler, Cant. 2.5. There be inebriated, Psal. 36.8. O faelix & paucis nota vo∣luptas! CHRIST hath begun to us, let us pledge him, Psal. 116.13. a health in∣deed:k A saving health unto all Nations.

3 Gods favour and anger changeth the use of the creatures. The raine from above, and the fountaines below, are things we cannot lacke: yet did his wrath make these the instruments of the worlds desolation. He can turne principall helpes to principall plagues. The wind is a fanne to purge the aire, as the lungs lie by the heart to doe it good: it is the only meanes of sailing; yet how often hath it brought the vessell to ruine? Children, the dearest jewels of love, the living pictures of their parents; are often made their heaviest scourges. The wife, one halfe of mans selfe, the best of temporall blessings, becomes not seldome the fearefullest Crosse. The Quailes, so daintie flesh, were Israels rats-bane: and the children of the Prophets dy∣ed by a bitter hearbe in the pot ordained for their sustenance. Fire, so unspareable an element, consumeth a whole Citie in Gods anger. The earth that firmely sup∣ports us, hath swallowed the wicked; the bread that nourisheth, choked them. All which should make us fearefull of offending, lest our comforts become our corro∣sives; the delight of our eyes, our eye-sores: our tables a snare, and that which should have beene for our wealth,l an occasion of falling. Gods displeasure upon our sin, is able to turne nature upside downe, that like Senacherib, wee become the spoile of owne bowels.

There is no confidence to be put in worldly things: for if the earth it selfe be destroyed, what shall become of the temporalities it beareth? The foundation be∣ing ruined, the building cannot stand. What became of all that gold and silver, which in hoords and heapes the covetous had gathered? what became of their hou∣ses so stately and sumptuous? What, of the curious guardens, delightfull arbors, the spacious bounds of oppression extorted from the poore? who was the richest man, when all found one swallowing grave? The trees grow different in the forrest; some greater, some straiter, some broader, some taller, some younger, some older, some fruitfuller, some doated. But when they are hewen downe by the axe, and cast into the fire who can distinguish them by their ashes: and say, this was an Oke, that a Cedar, the other a poplar? So in death and dust, who can say, this was the skull of a

King, that of a Lawyer, this of a Clyent; that of a polititian, this of a foole; that of an officer, this of a beggar? Dives es, sed multum debts. Such a one is rich, but he owes much: tarry till he hath payed all his debts, what is he then? As a man that hath his house of Cedar, but owes for his fine and rent. Worldly riches are like the rivers in Iob.m In winter there is water enough in them, when there is no need of it. In summer, when we expect it, and should use it to quench our thirst, they are dry.

The Devill, like the Pope, forgeth a donation.n All is delivered unto me, all is mine. But question him like a theefe at the barre; how is it thine? Delivered to me: but by whom? Nay, by whom he cannot tell, the time he remembers not, the place he hath forgotten: as much to say, as they are none of his.o Riches make them∣selves wings, and flie away as an Eagle toward heaven. All riches have wings, and f••ie away: the evill gotten, like Noahs Raven, come backe no more: the good and well gotten, like Noahs Dove, returne with an olive branch of peace. They are called Riches of this world; would you have them goe out of the world, and follow you past the grave? The dogge will goe with you so long as you goe with his master; but if you leave him, he will leave you. They are seldome profitable, often perti∣cious, alwaies dangerous. All those be good arguments, which are from the proper cause to the proper effect: yet they may faile by the intervention of a miracle. It is proper unto fire to burne, yet that vehement fire did not burne the three servants of God. It is proper to the sea to drowne those that be cast into it, yet it did not drown•• the Prophet in the very depth of it. It is proper to the Sunne to move, yet it stood still at the prayer of Ioshuah. Proper for it to goe from East to West, yet for Hez••∣kiahs confirmation, it went from West to East. This was proper to them, and that they did not produce such effects, it was by miracle. So it is proper to world∣ly riches to ensnare soules; If they doe not, it is by miracle. Adoratores se∣culi, adulatores diaboli: they that worship the world, will flatter the divell.

Let this teach us to contemne the world, which we are sure shall be destroyed. Indeed, we may desire temporall things, according to our condition and requisite measure: but still with the Saints estimation of them, thatp Threw them downe at the Apostles feete. Calcandumque docent, dum ponunt gressibus aurum. Saint Peter forsooke all, yet the Pope in his rightengrosseth all. The Rabbins say, that Moses being a child, had Pharaohs Crowne given him to play withall, and he cast it downe to the ground, and kicked it about. As it were a signe of his future vilipending temporall things, that he shouldq Esteeme the reproch of Christ, greater riches then the treasures in Aegypt. CHRISTS counsell is, Sell all that thou hast, and give to the poore: sell it, or if no man will buy it, give it: or if no man will take it, leave it: it is not worth thy keeping, especially not worth thy carking: do thou part from it, rather than it should part thee from Christ. He that impoverisheth his soule, to enrich his body; is more mad than he that kills his horse to loose his money, at a race. But alas;r How ••re the things of Esau searched for; the things of this world sought after! by oppressi∣on, fraud, Vsurie; as if this were the only end of getting, to have. But when a•••• the poore members of Christ are clothed and filled, then put they money to the banke. Howsoever the covetous for one scruple of gold, will make no scruple of conscience: yet let us love temporall things, as poore people begge; for Gods sake. Thus in the destruction of the world by fire, as it was once by water; when the wicked shall loose all, we shall loose nothing: because we reserve what we had, the fa∣vour of God, the kingdome of heaven, and the glorious riches laid up for us in Iesus Christ.

The last circumstance is, how long this floud continued. The exact time hath much pusled Interpreters: I will not perplexe you with it. Only the plaine Text saith thus; It rained forty daies, the waters prevailed a 150 dayes, then they began to abate, but so slowly, that it was the Tenth moneth before the very tops of the mountaines did appeare. In all, the continuance seemeth to be upon a full yeare. Di∣vines

observe, that it began then the Spring, the Second moneth, which answereth to our May. 1. The world is then supposed to have taken the beginning: the plants then sprowting, beasts engendring, the ground aptest for tilling. Now that this was the time of the overflowing appeares because from the creation to the floud, are reckoned just 1656 even yeares. 2. The first moneth being Nisan, which answe∣reth to part of our March, part of Aprill; and this being the second; proves cleare∣ly that it fell out in the spring. Howsoever this reckoning was discontinued in Ae∣gypt, (for the Aegyptians began their yeare from the moneth Ptho, which answers to our September) yet Moses here makes no new institution, but reneweth the old ac∣count. 3. That this floud might not be imputed to any naturall causes, but only to Gods power: the waters encreasing in summer, which is a time for drought: and de∣creasing in Winter, when naturally they doe swell and rise. 4. That it might be more griefe to the wicked, to perish in the midst of their pleasure, and abundance:s eating and drinking, making marriages, and merriments: they were taken away in the height of their jollity. At this time the floud ceased; for in the eleventh moneth after the floud, the Dove brought an Olive leafe, the signe of the spring. And at the comming forth of the Arke they presently began to multiply: now the aptest sea∣son for ingendring is the spring, especially for fowles. Besides, if it had not then beene a growing time, hearbs and plants putting forth; where had beene food for their sustentation.

Thus long it continued; at last in the midst of wrath God remembers mer∣cie: and as he corrected with hist Rod of affliction, so he upholdeth with his st••ffe of consolation. As in the Arke he kept some seed alive to replenish the earth, when the rest perished: so he ceased the deluge, and at last delivered them out.u God re∣membred Noah, and every living thing: he remembred the very beast.x O Lord, thou preservest man and beast. Xenocrates an heathen Philosopher is commended for his pitifull heart, who succoured in his bosome a poore sparrow, that being pursued by a hawke came flying to him; and afterward let her goe saying, Se supplicem non pro∣didisse; that he had not betraied his poore supplyant.

Thus God sustained Noah and the rest for his sake, in a darke place, a whole yeare; being even then his light and comfort.y Vnto the upright there ariseth light in darkenesse: a light shined to Peter, when he lay bound at mid-night. Indeed what darkenesse can there be, where the Father of lights shineth? now he delivers them a∣gaine to their long desired aire, and causeth his Sunne to send forth comfortable beames upon them. It was time for a renovation to succeed this destruction: to have continued this inundation long, had beene to punish Noah who was righteous. Af∣ter forty dayes therefore the heavens cleare up, after 150 dayes the waters sinke downe. How soone is God weary of punishing, that is never weary of blessing! The Arke though it were Noahs fort against the waters, yet was it also his prison: he was safe in it, but pent up. Now therefore the LORD that gave him life by it, thinkes it time to give him libertie out of it. The Iustice of God is satisfied, the wicked punished, the waters diminished, the creatures delivered, the world againe revived. After so long a storme there comes a calme: that he, who for his judg∣ments ought to be feared, might also for his mercie be magnified. This world is as strait a prison in regard of heaven, as the Arke was in respect of the world: and our preservation is as wonderfull, if wee could see it. Desire wee therefore (in feare and faith) that day; that as they went out of the Arke into the world, so wee may goe out of the world into that blessed Kingdome of IESUS CHRIST.

And saved Noah the eight person, a preacher of righteousnesse. What a wonder of mercie was this? one poore family called out of a whole world: eight graines of corne fanned from a whole barne full of chaffe: eight lilies growing amongst a whole forrest of thornes. For these few, was the earth still preserved under the wa∣••ers, and all kinds of creatures upon the waters: which otherwise, had all perished.

Still the world stands for the Elects sake, for whom it was made and preserved: else the last fire should consume that, which the former water could not purifie.

Here, first, let us consider the Person saved, Noah; and Him both by his condi∣tion, that he was a Preacher: and by his conversation, which was in Righteousnesse: for in that Center both his doctrine and practise met; both verbally and actually he preached. He was ordained into this Ministry by the Lord: and as his whole l••fe was an actuall Sermon, that taught obedience by precedent: so he continually inci∣ted the people to repentance, and forewarned them of the threatned vengeance. The observations are manifold.

1 That Noah had his calling immediately from God; whereas we are mediate∣ly ordained by the imposition of hands; which is a most reverend symbole in the Church. Fora no man taketh this honour to himselfe uncalled. Christ is said to be a Priest after the order of Melchisedech: but we have Priests without any order at all; refusing to be ordered; What warrant have they, that they are sent? I know, there be different sorts and places: as Bishop Iewel, or the Iewell of Bishops observes; All have Idem Ministerium, though Diversam Potestatem. A Bishop and an Archbishop differ not in Potestate Ordinis, sed in Potestate Regiminis. Nor doth a Bishop differ from a Minister; Quoad potentiam Sacerdotii, sed quoad potentiam Iurisdictionis. Indeed the Apostles, as they were immediately sent by Christ, so it was their prerogati••e royall, ministerially to give the Holy Ghost by imposition of hands; which Power died with them. Yet still Ministerium est indelebilis character: and the Bishop may suspend from execution of his Office, but not put him out of the Ministry, who•• God hath put in.b CHRIST breathed on them, and said; Receive yee the Holy Ghost. The furniture and provision for the Ministers, is the HOLY GHOST. We heare in every place vocem Serpentis, the hissing of the old Serpent: let the world heare from us Gemitum Turturis, the groaning of that Turtle, the Spirit of GOD.

2 That the Lord honoured Noah in conferring this office upon him. When he made him a Preacher, hee gave him this dignity, that hee should be saved him∣selfe, and all those whom his Ministery converted: that he might say,c Here am I, and the children that God hath given mee. I will but transiently touch at the ho∣nour due to Preachers.

Certainely, a Ministers life is full of honour here and hereafter too: so it is full of danger here and hereafter too. Vnicuique in sua arte credendum & cedendum: We beleeve Physitians, when they give us prescripts: we beleeve Lawyers, whe•• they give us counsell: we beleeve even Carpenters, in their Rules: we beleeve not Divines, though they bring nothing of their owne Invention: but may say of their Sermon, as Iacob did of his Venison,d The Lord hath brought it to our hand: So downe and eat, that your soules may blesse us, yea, blesse God for us. Yet is every braine full of distraction about us, every mouth full of detraction against us, every hand full of retraction from us.

Men are so sicke of Preaching, that not the best and most honest Divine c•••• scape malignant tongues: and rather than the ungodly will be saved, their very exceptions against the Preachers, shall be their colour for going on in the wayes of hell. Men sucke their milke, like Mules; and then kicke them with their hee••••s. Cominaeus sayes, he that would be a Kings Favourite, must not have an hard name; that so hee may easily be remembred when preferments are a dealing. It seem••s that Preachers have hard names, for few remember them, in the point of ho∣nour or benefite. The world regards them, as poore folkes doe their children: they would bee loth to have any more, because they are troubled to main∣taine them they have. In Ieroboams time, the lowest of the people were made Priests, and now Priests are made the lowest of the people. A Lay-man, like a Mathematicall line, runnes on ad infinitum: onely the Preacher is bound to his Competencie; thus much, and no more. Never let him be rich, lest hee be too

bold, and tell us home of our faults. If he stoope not at the Pulpit-doore, to take measure of the peoples feet, let him fast when he comes downe; they will soone shorten his commons. Therefore, the Gentry to the Court, and the Countrey to the Cart, and the Vniversitie is universally despised. We aske not Secular honours, and eminent places: the Minister, like the Fig-tree, will note lose his sweetnesse to be preferred over the trees. Onely, finde wee honour in your consciences: we are ambi∣tious of no preferment, but to be instruments of your salvation.f For what else is our hope, or joy, or crowne of rejoycing? Are not even ye in the presence of Iesus Christ at his comming? Yes, yee are our joy and glory.

3 That Noah faithfully executed this Calling, and continued Preaching an hun∣dred yeares. In all which space, hee declared to men the future Iudgements of God, reproved their iniquities, perswaded them to repentance, and upon their amendment of life, prophetically assured them of mercie and forgivenesse. And this he performed, not onely by verball, but by actuall preaching: the very buil∣ding of the Arke daily preached to the world. So that both in his doctrinall instructions, and exemplary life, he was a Preacher of Righteousnesse. Such is a Ministers office; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as they deliver their Sermons, with what brevitie they can, and with what fidelitie they ought: so to order their conver∣sation, that their societie may delight the good, and their very absence convince the lewd. CHRIST gave Peter a three-fold charge of Feeding: and those three kindes are distinguished into Precept, Patterne, and Beneficence. Wee doe Pascere verbo, wee should Pascere Exemplo, wee are not able Pascere Sub∣sidio. Wee are faineg to eate our owne bread, and weare our owne apparell, one∣ly wee desire to live with you: wee spend our owne meanes, onely let us Preach to you.

What Solon told Croesus, Of one of the happiest men living; Pauper & ju∣stus, in tuguriolo, &c. sic mortuus: Is true of the Preacher; no notice taken of him. They are truely called Ministers or Servants; not onely CHRISTS servants, but even yours for CHRISTS sake. One of their titles is Diaco∣••os, a Minister of speedie labour: as a Page runnes by his Lord, or as Eliah gir∣ded up himselfe and ranne by Ahab; like Ahimaaz, so fast that you cannot see him for the dust. Hee is indeed a Minister, for he doth not worke for him∣selfe, but for another. But as hee is a Servant, so hee hath some speciall place in the house among the servants of God.h A faithfull and wise Steward, whom his LORD maketh Ruler over his houshold, to give them their portion of meat in due season. He is a servant, but none of the inferiour; a Steward. He hath a pettie dominion over the rest of the family, his Lord hath made him a Ruler. This is for his Dig∣nity: Now for his Duty. First, he must give meat to all the servants; young and old, rich and poore, weake and strong. Secondly, In due season, that is, when their ••ppetites call for it: yea, he must not evermore stay till they desire it. Thirdly, Pro∣••rtis manibus, he must doe it with his owne hands: he is but a Deputy, and therefore must not alwayes doe it by a Deputy. Yet the Lord doth, and the people must, al∣••ow him some vacation. He is an ill fisher, that never mends his net, a bad mower, ••hat never whets his sithe. Yet such is the madnesse of the multitude, that they thinke ••is body to be of iron, and his spirit of Angelicall nature; that he can preach as easi∣••y and often as they would have him. And are in an hot anger, with Saul, who be∣cause David would not come at him, lying sicke;i Bring him, saith he, to me in the ••ed, that I may slay him. Such is their pity to the Minister; Bring him, though he ye sicke on his bed; spare him not, though his heat and heart be spent. Yea, would 〈◊〉〈◊〉 please God that our lives were made such a sacrifice, so they might be instruments ••f his glory, and your salvation

4 That he had not such happie successe of his Preaching, as his owne, soule de∣••ired, and he might in reason have expected. A man may be lawfully called by God ••nd his Church, and yet not turne many soules. Let him never so plainly denounce

the Iudgement of God against sinners, tell them that the Arke was made to preserve beleevers, when all out of it should be drowned: though he wrought that with his hand, which he taught with his tongue; yet still they beleeved not. Appeares it not strange, that in an hundred and twenty yeares he should not convert one: not onely of the wicked race, but not one of the righteous seed? O, it is the Lord onely that speaks to the conscience! He is that flexanimous Preacher, whose Pulpit is in heaven. Christ is the Physitian, wee are the Apothecaries: and as wee doe not put into the compound one dramme more than his prescript and allowance: so we cannot c•••••• one soule, but He must doe it.k He is the Authour of eternall salvation to all that ••hey him. We have no power of our selves, to move an heart: Non omnis qui dicta ••••da, & audita credit, continuò illa faciendo obtemperat: God makes a Minister to have more sorrow in bringing forth a Christian unto the world to come;l than a woman hath in her travell of bringing forth a childe into this world.m My little children, of whom I travaile in birth againe, till Christ be formed in you. Who can expresse the throbs and throwes he endures? they are only knowne to the anguish of his owne sensible heart. Yet after all paines, he is glad at last that the childe of grace is borne: this so sweetens all, that he forgets his sorrow. Thus like Iacob, he catcheth a mai••e, but a Blessing withall. But alas! It isn brought unto the birth, and there is no strength to bring forth.

If they came to Noah while he was building the Arke, and demanded of him, as the Iewes did of the Prophet; Wilt thou not tell us what these things meane? Loe, the voice of his tongue interpreted the worke of his hand, and the worke of his hand ex∣pounded the voice of his tongue; yet they repented not. When God is pleased to convert, he can doe it by the weakest meanes. For illumination of the minde, he of∣ten lights a great lampe of the Sanctuary by a little wex-candle; as he did Paul by Ananias. And for moving affections, he often by a puffe of wind, stirres up the waves of the Ocean-sea. In the meanest booke, a deepe judgement shall finde some∣what it hath not formerly seene; though it see not all it hath formerly found. Deus non est parvus in parvo: God is not straitned according to the smalnesse of the organ. And when he with-holds his contemned grace, Paul himselfe cannot move a soule. I know that nothing is more discomfortable to a good Minister, than this, yet hath it beene the lot of many holy Prophets. This is fearefull; when Preachers sent for mens salvation, shall become meanes of their deeper confusion. There is nothing so humbles and abaseth them as this: but whether in them that are saved, or 〈◊〉〈◊〉 them that perish, we are still unto God a sweet savour of Christ.

It is the measure, not the successe, that God lookes to: our reward shall be ac∣cording to our workes, not according to the fruit of our workes. Which is our com∣fort; though we cannot convert men, yet we have laboured their conversion: and our labour (how ever fruitlesse among men)o shall never bee in vaine with the Lord. Saint Paul doth not say, Plus profui omnibus, sed plus laboravi omnibus: Not, I did more good than the rest; but, I tooke more paines than the rest; I laboured more abundantly than they all. If we should have no reward but according to the number of the soules we have turned, woe were us! For mens hearts are so yoked with their owne wilfulnesse, that they will beleeve no Preacher in the world further th•••• their owne fancies. But this must not discourage us; it is enough that we would ha•••• cured Babel, though she would not be cured: andp If our Gospell be hid, it is hid to th•••• that are lost. If the Lord should examine us, what soule we have converted, where should we point him?q Charge them that be rich, &c. It was Gods charge to P••••l, and Pauls to Timothy, and Timothies to the people. Command implies obedience, but we may command and goe without. We have the keyes, and they doe not ru•••• upon our hands; but the power is lost in the peopl•• hearts. Men have pick-lock•••• of their owne forging; Presumption and Security: with these they can open heaven∣gates, albeit double-locked by our censures. The Father could have brought o•• the best Robe himselfe, or sent his Sonne into the Wardrobe: but he commands h••••

servants, Proferte stolam;r Bring forth the Robe, and put it on him. Wherein he did grace the meanes, and bring that into credite: the Lord will have his sonnes behol∣ding to his servants for their glory. It is a bold truth; you shall never weare that ••long garment of honour, unlesse it be brought and put on by the Minister. He that can save you without us, will not save you but by us. If our words have lost the power in men, they have lost their right of heaven. But though we cannot save you, yet our desire to doe it, shall save us. We give God what we have, he desires no more: this is enough to honour him, and crowne us.

This should teach all, with faith and feare to submit themselves to the power of Gods word; lest every Sermon become one day a bill of inditement against ••hem. There is no dallying with it; if it cannot save, it kills; like fire, what it may not soften, it will harden. This is enough to make the wicked tremble: who have gone away from so many feasts with hungry soules; heard so much, and practi∣sed so little. As every good turne aggravates the unthankefull mans plague: so ••very good instruction enhanceth the reprobates torment. O now let us redeeme the time, heare to learne, learne to doe, and doe to live for ever.

5 Lastly, observe that so long as Noah preached, the world was warned. God needed not to have given them any warning of his Iudgements, they gave him no warning of their sinnes, no respite. Yet, that he might approve his mercie even to ••hose, upon whom he meant to glorifie his Iustice; he gives them long warning, that ••hey might have space enough of repenting. O how loth is he to strike, that threa∣••ens so long before he executes! He that takes pleasure in revenge, suddenly surpri∣••eth his adversary, and apprehends the speediest advantage: but the Lord is pleased they should be often warned, to shew how willing he is to be prevented. God is so ••acient, that if sinners were not desperate, they should never smart. He doth first ••ummon a parlee,s proclaime peace, hang out his white colours of pitie; before the ••ed streamers of bloud be seene. He useth the commination of hell, as well as the promise of heaven: and both equally commend his goodnesse. The sharpenesse of ••he one, and sweetnesse of the other, working together like Oile and Wine; make men wise to salvation. Niniveh had not stood, if the Prophet had forborne to say, It shall not stand. The message of their overthrow, overthrew the message: the pro∣phecie fell, and the Citie fell not, because her fal was prophecied. The denuntiation of death wrought life: the sentence of destruction made a nullitie in the sentence. They ••eard that their houses should fall; and they forsooke not their houses but them∣••elves: and both themselves and their houses stood.

Thus let us take the warnings of death, and turne them into inspirations of ••ife. When it is threatned, we shall die in our sinnes: let this make us live to righ∣••eousnesse. If the summons of vengeance shall waken us to repentance, we shall no ••ooner change our minds, but God will change his sentence. If a mature and reve∣rent consideration of those fearefull judgements, plagues, death, dearth, hell, terrors of conscience, can truly humble us: we shall heare an Angell sing, Grace, mercie, ••nd peace, favour and eternall blessednesse in heaven to us. God deales not with us, ••s one did with Diogenes; who first broke his head, and then bad him take heed: ••ut he beats his drumme, before he drawes his sword. He does not as the Canon, first kill, and then make the report. But admonisheth ust to repent, or else he will come against us.

There is not a soule among us, but hath beene often warned: happy they, that can find this assurance in their soules that they have repented. Let not God continu∣••lly loose his labour: would we have him doe nothing but premonish us? we are ••ound to take hold of every caution, to make use of all motions and monitions: he 〈◊〉〈◊〉 not bound to follow us up and downe with unregarded sollicitings. Semel monitus ••hould be Semper munitus. Asu Salomon to Shimei, did not I forbid thee to goe o∣••er Kidron on paine of death? so God hath warned us to keepe home, confined us to ••erusalem, the Citie of obedience: if we passe the brooke Kedron, the limits he hath

set us, to seeke our stragling servants, riches or pleasures, as did Shimei: he may justly punish us, and answere all our expostulations; Did I not give you warning? This seemed to be the rich mans care in hell, for his brethren on earth; that one might bee sent from the deadx to give them warning. Wee have warnings every way; LORD, let some of thy admonitions bring us to repentance; let thy commande∣ment worke us to amendment: that hearing what thou teachest, fearing what thou threatnest, and beleeving what thou promisest; wee may find thy eternall mercies.

And saved Noah.] Gods Iudgements are never so universall, but some he spa∣reth. Though Israel be reduced to a Tenth, yet God will not loose his Tythe. Though they be as the scattering grapes after the vintage, yet destruction shall lea•••• here and there a berry. Though he have few names in Sardi, yet he hath some. In every losse that Iob had, one still escaped to bring him newes. Noah findes grace, whe•• the world found perdition. Nec enim convenit mortuum mundo, perire cum m••••do: he that was dead to the world, shall not die with the world: as he consented not to their sinne, so he partooke not of their punishment. No streames of water shall drowne him, whom the deluge of sin hath not overwhelmed. Now because the Lord hath set him forth as a precedent to aftertimes: that he who will scape as No∣ah did, must be such a one as Noah was: let us contemplate his Righteousnesse in these foure passages. The warrant of his practise, His faith in this warrant, The per∣fection of this faith, The issue, event or successe of all.

1 The warrant or ground of his obedience, was the word of God.a He 〈◊〉〈◊〉 warned of God of things not seene as yet. This revelation came not by a Prophet, we find none at that time, but Noahs selfe: but either by the ministerie of an Angell, o•• immediately from the Lord himselfe.b God said unto Noah, The end of all flesh i•• come before me. Thus doth he single out the righteous, and acquaint them with his owne counsells.c Shall I hide from Abraham the thing that I doe? The Sodomit••s lie sucking in the aire of securitie, but Abraham knew the neerenesse of their calami∣tie.d Surely the Lord will doe nothing, but he revealeth his secret to his servants the Pro∣phets. Neither is this the prerogative of the Prophets only; butc The secret of the Lord is with them that feare him, and he will shew them his covenant. We dote on no∣thing more than secrets; all are sicke of an Athenian humour: yet is there no secret which carnall desires affect, worth the knowing. Would we participate that Se∣cret, which no affordment of nature, no mysterie of arte, no Secretary of state, to witte of Man, no cunning of Devill, can find? Let us feare God: this is the key to open those supernall and supernaturall secrets, which shall fill the heart with unex∣pressible, unexhaustible joy. Christ calls us more than servants;f for the ser•••••• knoweth not what his Lord doth; even friends, because he hath made knowne to us the things of his Father. God makes all his friends of his Counsell, and communi∣cates all things conducing to their blessednesse, as one friend imparts his mind to another.

gHis secret is with the righteous: the just man shall be ignorant of nothing that concernes his salvation. But in our times there are no such revelations; therefore the state of the Church before Christ, seemes to be better than this? No; for al∣beit GOD doe not now reveale particular and personall events: yet the assurance of salvation, the comfort of remission, the very feeling of reconciliation; these he declares to us, which are infinitely sweeter. Why should I enquire,h Lord wh•••• shall he doe? it is enough for me to know what shall become of my selfe. Besides, we are requited in the complete Scriptures, we have the substance of their shadowes the performance of their promises. How should this encourage us all to become Gods faithfull servants: for we serve not such a Lord as is strange and austere to us; one that will not give us a good looke, or a faire word. Yea, he is so far from deny∣ing us these favours, that he calls us to his holy counsell, makes knowen to us his se∣crets, and communicates himselfe to us by his blessed Spirit.

This is a sweet comfort, if we apply it: especially considering the different e∣••tate of the wicked; whoi seeing, cannot perceive; and hearing cannot understand: ••s Zebul mistooke armies of men for shadowes of mountaines.k The naturall man ••eceiveth not the things of the Spirit. Nature is not here the Schoole-master, but Grace: nor Athens the Schoole, but Ierusalem. They arel hid to the wise of the ••orld, and revealed to babes. It is revealed to us, that God is our Father, the Church ••ur mother, Christ our brother, the Holy Ghost our Comforter, Angels our at∣••endants, all other creatures our subjects, the whole world our Inne, and heaven ••ur everlasting home. That the joyes of the wicked doe scarce ever begin; and ••hen they doe, their end borders on their beginning: one houre sees them both ••erry, and miserable. But our pleasures are eternall, millions of yeares being not 〈◊〉〈◊〉 minute to everlastingnesse, and this house of the world a meere cottage to heaven. ••hese things as God reveales, so we must seeke. When the Shunamite would needs ••oe to the Prophet, her husband questioned her;m Wherefore to day? it is neither ••••w Moone nor Sabbath. It seemes that at least on those dayes they consulted the ••rophets. O let not us neglect Gods clearer revealings in the Gospell nor be ••rangers to the businesse of our owne salvation.

2 His faith is this warrant: the things that God revealed, and he beleeved, were ••hese three. First, the great and just wrath of God against the sinfull world. This ••e sincerely preached, and this they scornefully derided. But as the franticke ••••ughes, when the Physician weepes, and knowes his end is neere: so the wicked con∣••mne the righteous, yet to them is knowne their miserable state. 2. That GOD ••ould save him and his familie, and this he beleeved, not only in the principall ob∣••••ct of faith, his salvation by the Messias: but even in the inferior and particular; ••is personall deliverance from this inundation. 3. The meanes of his preservation; ••y an Arke which himselfe must make: that every stroke might put him in mind of ••e gracious promise; and still as that was builded, his faith might be confirmed, ••••mb. Ibi Deus plus est auxilii, ubi plus est periculi.

This faith wrought in him a feare;n Being moved with feare, he prepared the Arke. ••et carnall reason might object; What cause is there either to beleeve or feare? 〈◊〉〈◊〉 The Iudgement was farre off, 120 yeares to come: and who would feare so re∣••ote a thing? 2. The world was full of wise and mighty men: they all heard of ••is, not one of them feared. Shall Noah being one single man, against all those ••ong examples, expose himselfe to derision by a needlesse feare? 3. The judge∣••ent was of such a nature, as it had no precedent: for would any man in common ••••ason thinke, that God would drowne all the world with water? That by water, 〈◊〉〈◊〉 element so easily avoidable: and of such a quantitie and measure as to over∣••helme the whole world.

But loe here the invincible power of faith! it is fixed on Gods word, and ••ough heaven thunder, and earth shake, and hell roare; it will not be removed: ••ight of all contradictions Noah beleeves, that he shall be saved; why he above 〈◊〉〈◊〉 the rest? even this he beleeved with feare.o With thee, O Lord, is mercie, that ••ou mayest be feared. Even the mercie of a father, makes a reverent sonne. He ••ight say with David; Lord, thou hast spoken good concerning me and my house, ••or a great while to come. What am I, and what is my house,p that thou hast done thus ••r me? That the Lord hath led us out of spirituall Aegypt, first by a child, then by woman, saved us in the deluge of superstition; gives us just cause to say; What ar•• 〈◊〉〈◊〉 what are our people, that he should be so favourable to us?

It was strange enough, that God would take so weake an element as water, to ••owne those mightie Gyants. Strange enough, that he would save Noah by an ••••ke: why not take him up into heaven, as Enoch: or build him a house on the top 〈◊〉〈◊〉 some promontory? By an Arke? alas, what safetie is here? may not the tem∣••sts cast it on the hard rockes, or dash it upon the Gyants castles, and breake it in ••••ces? No, Noah must lye and swimme on the waters, and yet the Arke must save

him from the waters. Thus shall he be safe in the sight of dying sinners: when they are expecting death on the tops of the mountaines, they beheld him secure to their greater vexation. As the paines of hell are aggravated upon the damned, by se••∣ing their once despised brethren in the joyes of heaven. When the rich that have 〈◊〉〈◊〉 away from the poore in coaches, shall see the poore carried from them by Angel••. All this God delivered, Noah beleeved and feared.

Let this teach us to beleeve Gods judgements, and feare them.q My flesh tr••••∣bleth for feare of thee, and I am afraid of thy judgments. God foretold of a flo•••• and Noah looked for it a 120 yeares after. There is no man living, but within lesse than 120 yeares he is sure to die, and to be in danger of a floud of wrath: for Q•••• les egredimur, tales praesentamur and Dilatio proves often Dilatatio supplicii: the def••∣ring of punishment, is the enlarging of punishment. Yet who trembles at it? who sends this holy feare to his heart, that his heart may send forth prayers for mercie? If men cry, fire, fire; we stirre, run, tremble: but let the fire of Gods wrath, and the fire of hell, be cryed; we move not, care not, feare not: as if this were a thing quite unconcerning us. And as the fantasticall musician was so transported with 〈◊〉〈◊〉 owne raptures; that when the people cryed to him, that his house was on fire: he re∣turned them no other answere, but that either they should hold their peace, or cry in tune. So when Preachers forewarne men of these judgements, they thinke that we are quite out of tune.

There is no Iudgement comes, but Naturians will find out other causes for it, than God. Ill weather is from the clouds, famines from ill weather, plagues f•••••• famines, or ill aires, or by apparant infection from other places: as if they con••••∣ded, as that scoffer subcribed on Adrians Colledge; Deus hîc nihil fecit; God h•••••• here nothing to doe. But cannot nature have her place, unlesse she have Gods pla•••• He overthrowes not naturall meanes, why should naturall meanes overthrow him? Shall wee give the Souldiers honour to his sword? Certainely, if men beleeve•• God, they could not thinke, nor speake, nor looke upon his workes, but with re∣verence.

And as our feare of God is, so is our faith: little feare, little faith: no feare at al•• no faith at all. Iudgement may be threatned; but the stubborne souldier Mari•••• will not heare the lawes for the clattering of armour. The great things of the L•••• are drowned in some clamor; Satan that cunning silver-smith, raising an uprore mo•••• agreeable to mens humours; Great is Diana. The scriekings of Moloch, and the pi∣tifull lamentation of burning infants, were not heard, because they deaffed them∣selves with the instruments of musicke. After the massacre of many Christian ver∣tues, steps in conscience, in the phrase of Iobs messenger; I am alone escaped to 〈◊〉〈◊〉 thee. We like not the message, and imprison the bringer: and if the subsidiary gra•••• of God come to succour and relieve this crying and dying conscience; men fl••••••y to stupefie their owne hearts.r Thus the children are come to the birth, and there is 〈◊〉〈◊〉 strength to bring forth. Strength enough, but it is to strangle the birth, not to bri•••• it forth. The midwives of Aegypt feared God, and preserved the children alive but the still-borne motions of Gods Spirit may often testifie to our faces, that w•• are bloudy mid-wives. The frownes of men we feare, as duckes use to doppe at e∣very stone throwen into the water: we feare an Ague, an enemie, a danger; yet 〈◊〉〈◊〉 the Lord, who commands all these. Let us feare God more, and we shall fe•••••• all other things lesse: if could turne all our feare into the feare of God, we sho•••• then turne all our workes unto the praise of God: and he will honour them, 〈◊〉〈◊〉 honour him.

3 The integrity of his faith; for this he is said to be Righteous;s A just 〈◊〉〈◊〉 and perfect in his generations. Not in respect of Gods Iustice,t For all h••ve 〈◊〉〈◊〉 and come short of the glory of God: And,u If he marke iniquity, who shall stand? N•••• in respect of thatx perfection which is appropriated to the Saints in heaven: 〈◊〉〈◊〉 no mortall man hath attained. Nor yet so perfect, that he was without sinne:a F••••

there is not a just man upon the earth, that doth good, and sinneth not. Nor for super ero∣••••ting, and going beyond his duty: in not onely obeying the Legall Rules, but also 〈◊〉〈◊〉 observing the Evangelicall Councels; as say the Rhemists. But either Compara∣••••è, compared with others: therefore it is added, In his generations. Or, Inchoativè, ••hich rather consists in the desire of perfection, than in the perfection of his desires. ••r, Reputativè, so esteemed; because he was without scandall to the world: But ••pecially Imputativè, by way of imputation:b Hee found grace in the eyes of the ••••rd: and this is the perfection of faith, which cloathes the person with the Righ∣••••••snesse of Christ.

There is a legall perfection, such as was in Adam, is in Christ: none are thus ••••rfect.c Though I were perfect, yet would I despise my selfe; saith Iob.d Though know nothing by my selfe, yet am I not thereby justified, saith Paul. They durst not ••••st themselves upon Gods Iudgement. There is also an Evangelicall perfection, ••d this is two-fold. It consists partly in the apprehension of Christs righteous∣••••sse, which is our Iustification: partly in the holinesse of life, which is our Sancti∣••••cation. The former is absolutely perfect, for our Iustification admits no latitude: ••e latter is not so, for Sanctification is perfected by degrees: and is here but parti∣••••l, as in a childe are all the parts of a man, though it want growth, stature, and ma∣••••ritie. The difference is not in the truth of being, but in the measure, degree, and ••••antity. There is Perfectio Conformitatis, to be perfect in all points; so are none ••re below. And Perfectio Synceritatis; to be perfect in all good endevour, and in ••••ne good measure. Vltra posse viri non vult res ulla requiri: Man is indeed bound 〈◊〉〈◊〉 keepe all the Law, (and all those for whom Christ did not fulfill it, shall have it ••••••filled on themselves in the penalty) and that for good reason. A man in a rich ••ate borrowes a summe of money; he is then able to repay it: but afterwards by 〈◊〉〈◊〉 riotous living he growes unable; now shall his present and wilfully contracted ••verty excuse his non payment? Adam was of sufficient strength to keepe the Law: ••he would forfet that grace and naturall sufficiencie, shall his selfe-incurred weake∣••••sse excuse his disobedience?

Perfection, now, consists not in a justifiable goodnesse of our owne: and that ••e can attaine, is not in lectione, sed in dilectione; not in great learning, but good ••ing. Paul was perfect Expectatione muneris, imperfect Fatigatione certaminis. It is ••d of Chrysostome; Nihil finivit praeter peccatum; He perfected nothing but the mor∣••cation of sinne. The Inner man may be perfect, not the whole: but then here is 〈◊〉〈◊〉 comfort; Quod sit, accipitur: quod non sit, ignoscitur: What we have, is accep∣••: what we have not, is pardoned. Pulchrum est Index sui & obliqui: That which ••erfect, both justifies it selfe, and shames all imperfection. He that will be per¦••••••t, must have understanding, quid agendum, what to doe: Will, quomodo agendum, ••w to doe it: Memory, quando agendum, when to doe it. Thus is a Christian per∣••••ct: First, in purpose of heart, as Abraham is said to offer up his sonne Isaac, because 〈◊〉〈◊〉 had a minde and resolution to doe it. Secondly, in Inchoation;e Salomon began ••uild the house of the Lord; The originall is, He built; The beginning is called the ••••••formance. Thirdly, in comparison, weighed with the condition of others: as ••••v. 11 3. where Integritie is opposed to Perversenesse: Walke before me, and be per∣••, saith the Lord. The way to be perfect, is to walke before God. It was Heze∣••••s comfort;f I have walked before thee in truth. Looke that the inside be not rot∣•• this is the way to have a perfect heart.

Now because Noahs faith was the thing, that wrapped up his soule in the favour God; the ground of all his perfection and righteousnesse, the vertue whereby he ••d, when all the world was drowned: how precious should this Iewell be to us, ••hout which we can neither live in this valley of teares, nor escape in the day of ••nes! There is no life but in the Sonne, and he that hath the Sonne hath life, and he ••t hath faith, hath the Sonne. Iustus ex fide vivet: Faith like Eve, Mater omnium ••entium, is the Mother of all that live. God himselfe is content to divide his

praises with Faith: whereas the can doe nothing but by him, she shall doe any thin•• with him. She can worke wonders:g Subduing kingdomes, strangling Lions, ••¦ching violent fires, with handfuls conquering huge armies, dividing seas, turning 〈◊〉〈◊〉 streames, yea, commanding mountaines to remove, overcomming the world; 〈◊〉〈◊〉 call you these but wonders? Such wonders can faith doe. Yea, God is plea•••••••• doe nothing for us without her, that doth all things of himselfe. True faith is 〈◊〉〈◊〉 lesse than miraculous in the sphere of her activity, and with the warrant of G•••• truth. It is no Praemunire, nor offence to Gods Crowne and Dignity, to say, It is 〈◊〉〈◊〉 owne arme to the saving of men. There is a kind of omnipotencie in Faith; w•••• it shall say to the Sunne and Moone, Stand still, and be obeyed. But as Christ co•••••• doe no miracle in Capernaum, because they had no faith: so where men want faith 〈◊〉〈◊〉 must be a miracle, yea, beyond a miracle, if they be saved. I know it is easie to 〈◊〉〈◊〉 I beleeve: there is a titular faith, but it shall never save any, untill saying Be fi•••••• gives a man his dinner: or Be warmed, makes him hot. But he that can beleeve, wi•••• Noah, in a storme of indignation, in a deluge of destruction, when the arrowes 〈◊〉〈◊〉 vengeance flie about, and the Lord raineth coales of fire like haile-stones; in ••••••¦ming trials, and strongest temptations: then to beleeve, shall bring a glori•••••• Crowne in the day of Iesus Christ.

4 The event or successe of all; which was Noahs building of the Arke. G•••• that decreed to save him, ordained also the meanes of his preservation. Now 〈◊〉〈◊〉 end of building it was double; one for the further conviction of the world, 〈◊〉〈◊〉 other for the saving of him and his family. For the world, the Lord did not 〈◊〉〈◊〉 give them time, but a faithfull and righteous Teacher. It is happie for him that ••••••¦cheth others, to be himselfe righteous. It is absurd in him that flammers, to tre•••• others to speake plaine. Great learning and good living, are a faire couple, a 〈◊〉〈◊〉 match, it is pitie to part them. Let the mountaines of learning so preach, that the little hils and valleyes may receive benefit.

Noahs hand taught them, no lesse than his tongue: his businesse in building th•• Arke, was a reall Sermon to the world. For this cause God set him a building ••••∣score yeares before the Floud: why so, when hee might have done it in three 〈◊〉〈◊〉 foure yeares? But because the Lord would give them space to repent, every stro•••• on the Arke for all that long time, being a lowd Sermon of repentance to the••h Thus doe the Saints judge the world, not only by their faith, but by their fact: 〈◊〉〈◊〉 examples of holy men, are bills of indictment against the wicked. Thus the N••••∣vites are said to Iudge the unrepentant Iewes; and the Queene of Sheba those un••••∣leeving children of Abraham. Noah being told of a miraculous thing, and bele••∣ving it: being commanded an unreasonable thing, and obeying it: condemnes 〈◊〉〈◊〉 them, that will not beleeve Gods ordinary promises, nor obey his knowne prece•••• Malos mores mundi si pietas nostra non superabit convertendo, superabit convinc•••• Many despise those that sincerely professe Christ: but their sincere profession 〈◊〉〈◊〉 be the despisers condemnation.

Haply those monstrous sonnes of Lamech came to Noah, and asked him 〈◊〉〈◊〉 he intended by that strange worke; whether he meant to saile upon the dry 〈◊〉〈◊〉 To whom he relates Gods purpose, and his owne: they goe laughing away at 〈◊〉〈◊〉 idlenesse, and tell one another in sport, that too much holinesse hath made him 〈◊〉〈◊〉 that in stead of a Palace, he was building a prison; and because other men deligh•••• in Castles of stone, he (to be crosse to the world) would have an house of wo•••• Yet cannot all this flout Noah out of his faith: still he preaches, and builds, and ••¦nishes. And when all they, like ghastly wretches, lay sprawling on the merc••le•••• waves, he lyes safe at the anchor of hope and peace. The faith of the righteous c••••¦not be so much derided, as their successe is magnified. How securely doth he 〈◊〉〈◊〉 out of this universall uprore, of heavens earth, waters, elements! He heares 〈◊〉〈◊〉 powring downe of the raine above his head: the shriking of men, women, and c••••••¦dren, roaring and bellowing of beasts on every side: the rage of the waves 〈◊〉〈◊〉

him: he saw the miserable shifts of the distressed unbeleevers. And now in the ••idst of all sits quietly in his dry cabbin, not feeling evill. Hee knew that the ••reat master of the world, whose judgements now overflowed the earth, would ••eere him in these deepe waters: and that the same hand which shut him up, would ••reserve him.

Let me here againe commend to you the blessednesse of faith: what a sweete ••ecuritie and heavenly peace doth it worke in the soule, in the midst of all the inun∣dations of evills! This is the Adamant which nothing will break: the palme that ••••okes not under the waightiest burden: the oile that ever over swimmes the g•• ••est quantitie of water can be powred on it: the sheate anchor that holds when all ••••••er ••acklings breake. The day of fire shall be more terrible and universall, t•••••• was ••he day of water: this defaced earth that shall melt the heavens. Yet stil•• ••aith ••inds an Arke, not of cumbustible wood, but of indissolvable strength: it is the ope∣••ed side of Iesus Christ. There, when the earth is burning under her, heaven a∣••ove her, the elements about her, reprobates scrieking beside her, death and hell ••rembling below her: she shall find assurance and peace, and at last be metamorpho∣••ed into ths blessed vision, and eternall fruition of such joyes, to which his mercie ••ring us, that they then maybe knowen unto us. Amen.

And saved Noah the eight person.]i I will lift up mine eyes unto the hills, from whence ••ommeth my helpe. De montibus, non à montibus: from the mountaines, not of the ••ountaines, but of the Lord which hath made heaven and earth. While the Iustice of God was decreeing confusion to the world, his mercie was contriving a safetie for his servant. And as his majestie was glorious in so weake an element for the ••uine: so was his mercie, in so weake an instrument for the preservation. Here was omnipotencie in both: he speakes to the creatures; clouds make raine, and let that ••aine make a floud, and let that floud drowne the world. He speakes to Noah, make ••hee an Arke, and I will make that Arke save thee: doe thou as I bid thee, and I will doe as I promised thee.

Generally two things occurre to our consideration: the Building of the Arke, ••nd the Preservation by it: the vessell it selfe, and the Fraught. For the former, my ••urpose is not to declare the matter, measure, proportion, or fashion of the Arke: ••ut to borrow so much of the story as is pertinent and instructive to us. This sum∣marily consists in two things; Noahs tryall, and Gods Disposall. For his tryall, God ••n building the Arke did exercise three vertues in him; his Patience, his Confidence, ••nd his obedience: let us consider them.

For his patience: why did God set him about it an hundred and twenty yeares, when a small time might have finished it? This was for the tryall of his patience. Thus he led the Israelites in the deserts of Arabia fortie yeares: whereas a man may ••ravell from Ramesis in Aegypt to any part of Canaan in forty dayes. This God did tok prove them, that he might know what was in their heart. He promised Abraham a Son in whom he should be blessed: this he performed not of thirty yeares after. He gave David the kingdome, and annointed him by Samuel: yet was he not possessed of it in many yeares; an so much that he said,l Mine eyes faile for thy word. Io∣seph hath a promise that the Sun and Moone should doe him reverence; but first he must lie bound in the dungeon. This God doth to trie us, for in these exigents we shew our selves and our dispositions. Thus did he leavem Hezekiah in the businesse of Babylon, to know his heart. When he had made such a probation of Abraham, ••n the sacrifice of his Sonne, he concluded,n Nunc ego scio, now I know that thou fea∣••est God. Did not God know before? Yes, he knowes the very thoughts of men: ••t is not for his instruction, but ours. The Lord knowes all, but thus he would have ••s to know our owne hearts.o The heart of man is deceitfull above all things. The worldling knowes his owne house, his owne horse, his owne garment, he knowes ••ot his owne heart.p Non novi animam meam, saith Iob: though I were perfect, yet I

know not mine own soule. Ab occultis munda me Domine.q Clense thou me from my secret faults.r Ne scitis, Yee know not of what spirit you are; saith CHRIST even to h•••• Apostles.

We know not what patience we have, what courage, what zeale, till we be p•••• to't. A man is that he is, when he is tempted. Some presume more than they c••••; so did Peter, Though I should die with thee, I will not deny thee: alas, he knew not his owne weakenesse. Others doubt of that they can, as Naaman; God be mercifull to me when I come into the house of Rimmon: here I can serve God constantly, but when I waite on my master to the Idolatrous Temple, what shall I doe then? Lord 〈◊〉〈◊〉 mercifull to me in this. Goe in peace, saith the Prophet: God will strengthen thee. E••••∣ry Cocke-boate can swim in a river, every sculler saile in a calme: every man of a pa∣tient temper or cheerly disposition, can hold up his head in ordinary gusts. But when a blacke storme rises, a tenth wave flowes, deepe calls unto deepe, nature yields, spi••••t faints, heart failes; here is the tryall, how dost thou now? Accedit tentatio, quasi ••••∣terrogatio. When our hopes are adjourned, our expectation delaied, and instead of pleasing contents, we find bitter sorrowes; this will discover our hearts. If th•••• faith prevaile above sense, and hope against all naturall reason and feare; our grac•••• shall shine like orient Pearles, in true and perfect beautie. After all the prorog••••∣ons of promised ease, still to stand erect and triumph: here is the assurance of faith, that hath the word for compasse, CHRIST at the helme, and the voyage is sal∣vation.

For his confidence; many obstacles might seeme to stop him in the course of his proceeding, and to keepe him from attempting this strange edifice. 1. The great quantitie of the Arke, amounting to many thousand cubites: a worke of great la∣bour, and no small charges. If this had beene imposed on the sluggard; what shall I spend all my dayes in building? As Florus, an idle fellow, would evenmore say, Ego nolo Caesar esse, I would not be Caesar, alwaies marching in armour: to whom Cae∣sar replied, Et ego nolo Foru••lesse, I would not be Florus, alwayes drinking in a Ta∣verne. Or on the covetous; he would have answered, It is too chargeable: shall I ex∣haust my estate to set up a fantasticall house? he will not doe it, to have a house in heaven. 2. The length of his labour, it was to have lasted sixe score yeares: now it is tedious to mans nature, to be alwaies doing, and never to have done. 3. The Building of it was a matter of mockerie to the world: for it signified to the rebelli∣ous destruction, to himselfe preservation.

Now that either the world could possibly be drowned, or that hee should se∣parably be saved; this they laughed at.

Lastly, it was a thing most harsh to naturall reason. 1. It had no precedent; and to credite new and strange things, requires a new and strange faith. 2. It seemed no•• likely, that Gods mercie should be so wholly swallowed up of his Iustice. 3. To live in the Arke, as in a close prison, without light, without fresh aire, and comf•••••• of libertie; among beasts of all sorts, and that he knew not how long! Rea•••••• might say, it is better to die with men, than to live with beasts: better to die a f•••••• man, than to live a prisoner: better to die with company, than to live alone. Th•••• if God had purposed to save him, he could have devised meanes more direct, 〈◊〉〈◊〉 easie, more safe than this: therefore his deliverance was to be doubted of. Thus i••∣deed, he might make himselfe a derision and ridiculous story of the world, all this while: and if the wicked should alter their practise, God would alter his purpose, and so there would be no floud. If there were, yet the Arke might dash against the mountaines, and so he perish with the rest: and then he might with the same succ••sse have saved all this labour: therefore the best course is to let all alone, and to take my venture with the world.

All these had beene strong perswasions in a naturall man: but Faith dissolv•••• these impediments, as the Sunne doth deawes: with resolute courage it break•••• thorow all difficulties, and flies over these carnall objections with celestiall wings.

As Abraham begat Isaac, so faith begets Hope: and as Isaac begat Iacob, so Hope be∣gets obedience: he beleeves, hopes, and buildes. It is grounded on the knowledge of Gods nature; Scientia is the roote of faith. Presumption ariseth from the igno∣rance of Gods nature; that he is just: desperation from the ignorance of his nature; that he is mercifull. Some are of the error, that God will not be so cruell as to damne his creature, but he will not bee so kind to the wicked, as to bee unjust to himselfe.

Let this teach us to fortifie our faith: doctrines that are plausible to our natu∣rall affections, we can formally obey: but that which is above our reason, beyond our apprehension, or against our disposition; we call that into question. The Scrip∣ture saith, that Christ is in the Sacrament really exhibited to the soule of a Christi∣an: carnall senses deny this, reason askes with the Capernaites, Will he give us his flesh to eate? faith beleeveth this, and the soule findeth it with unspeakable comfort. God saith, that a poore good man is in better case than a rich sinner: reason and ocular ex∣perience deny it, but faith beleeves it, and feeles it. For never did the poorest child of God wish to change his estate with the wealthiest worldling upon earth. God saith, our bodies shall rise againe, how strange dissolutions, or how many alterations soever they suffer: this is a wonder to nature, an amasement to reason; but the faith of a Christian rests upon it, and the soule of a Christian shal have comfort in it.

3 For his Obedience: though Noah understood by direct revelation that he should bee saved, yet bee used the meanes, hee made an Arke. Hee might have said, GOD hath bound himselfe by covenant to preserve mee: his word is his word, and he will stand to it: let me labour or lie still, his will cannot be altered: though I bee false, hee will bee true: though I omit what belongs to me, hee will not forget what belongs to him, let mee therefore spare the paines of so much labour, cost, derision. No, Noah is of another mind: the promise of safetie, and the meanes of safetie, be to him inseparable: he dares not but beleeve that God will doe it, he dares not but use the meanes whereby he will doe it. The Pontificians thinke to flout us with our assurance of salvation: if we be sure of it, what need we then so trouble our selves about it? I answere, though we be sure of it, not only in the cer∣taintie of faith, but, if it could be, by immediate revelation from God: yet still let us worke out our salvation with feare and trembling. If God should say to a man by his very name, Thou shalt be saved: it is no more than here was said to Noah for his temporall deliverance. Yet Noah concludes, If I make not the Arke, I am to looke for no preservation, this was Noahs Divinitie. And for those that thinke they know a shorter cut to heaven, let them take heed they be not cut short of heaven. If we be elected, no matter how we live; desperate presumption! Noah would not trust his mortall life upon those termes, and shall secure men thus venture their soules? No, God hath decreed the meanes unto the end, and hath promised the end unto the meanes: and those things which God hath joyned together, let no man put a∣sunder.

Rebecca had Gods Oracle for Iacobs life; yet she sent him away out of Esau's reach. It was impossible for Herode to hurt the child Iesus, yet he must flie into Ae∣gypt. The Lord hath promised his children supply of all good things; yet they must use the meanes of impetration; by Prayer.s Call upon me in the day of trouble. Voco te, ut invoces me.t He fee••s the young Ravens when they call upon him. He feeds the young Ravens, but first they call upon him, Deus non dat nifi petenti, ne det non cupienti. God withholds from them that aske not, lest he should give to them that desire not. David was confident, that by Gods power he should spring over a wall; yet not without putting his owne strength and agilitie to it. Pro quibus orandum, pro tis laborandum. Those things we pray for, 〈◊〉〈◊〉 must worke for. The Carter in Isidore, when his cart was overthrowen, would needs have his god Hercules come downe from heaven, to helpe him up with it. But whilest he forbore to ••et his owne shoulder to it, his cart lay still. Abraham was as rich as any of our Alder∣men,

David as valiant as any of our Gentlemen, Salomon as wise as any of our dee∣pest Naturians, Susanna as faire as any of our painted pieces. Yet none of the•• thought that their riches, valour, policie, beauty, or excellent parts could save them: but they stirred the sparkes of grace, and be stirred themselves in pious workes. And this is our meanes, if our meaning be to be saved.

Thus for Noahs triall, now for Gods disposall. And herein we must consider two things; His Direction, and Selection: he was both the Pilot of the Vessell, and the chuser of those should be in the Vessell.

For his Direction; the Vessell was great and huge; resembling a Ship, yet so unlike it, that it is called an Arke; capacious of all kinds of living creatures, with suffi∣cient provision for them. This must float above the water, be laden with an heavie burden, without sterne to guide her, without anchor to stay her, without mast to poise her, without Master to governe her. Noah was an husband-man, a Preacher, but (without question) he had no skill to be a Sailer; the Art of Navigation being not then found out. Therefore this unweildy Vessell must in all reason, be cast upo•• hils and rocks, by the violence of tempests, and so split in peeces. No, but when hea∣ven and earth seeme to conspire against it, it shall preserve him. How so? beca•••••• God himselfe was the Master and steeres-man of it, his providence was with it. It was indeed too vast a bulke to be governed by humane skill: therefore, when by ••o mans art it could be set a float, it was lifted up by the waters, and left to be guided; Non humana prudentia, sed Divina providentia.

As the Lord ordained it, so he directed and disposed it:u the Lord shut him i••. He himselfe shut the doore of the Arke upon Noah, and made it fast after him, that no waters might get in unto him. God was his Porter to shut him in, Keeper to preser•••• him, and great Master of the Vessell during that whole voyage. Such is his presence and providence over his children in all distresses. He forgets nothing that he hath made, but his speciall eye is over his Elect. As the master of a family hath an eye over meanest servant, yea, over his very cattell; but his care night and day is for ••is children. They are beset with no danger of water or fire, but there is one among them,x In the forme of the Sonne of God, to deliver them. When Israel was in so ha•••• a strait, as either to be drowned in the Sea, or slaine by the sword; how miraculous∣ly did God provide an evasion? When Noah was to enter the Arke, and to have the doore shut after him, here was an hard exigent. It was so large that Camels and Ele∣phants might enter into it; therefore shut it himselfe he could not, or at least not suf∣ficiently close it up against the waters. Nor would any of the world doe it for him, they did not owe him so much love and service, but rather laughed at his vaine en∣devours. Himselfe could not, others would not, the Lord with his owne hand that it for him. Being thus closed up, he was in danger to be throwen upon the rockes, having no anchor, no sterne, no Pilot: loe, God was all these unto him.

In the deepest destitution of all earthly comforts, so powerfull is his hand, so loving his eye, to those that serve him! Elisha had an hoast of men sent against him; How should one man escape from an whole armie?a His man cryed, the Ma∣ster beleeved, the Lord protected. When men refuse to helpe Noah, the Angels are ready. When the whole world expected him to perish with themselves, then the Lord is his Pilot, and the last thing their eyes must see, is Noah safe.b The Lord is 〈◊〉〈◊〉 light, and my salvation, whom shall I feare? David found God to be his Vice-Ad••••∣rall, and to carry the light before him, in the darkest stormes and most violent wa•••••• of his trouble. There is no calamity so potent as is our Deliverer. Therefore as the Legend moralizeth of S^t. Christopher, that he would serve none but the greatest that was, and still as he found one more powerfull, he would change his master: till a•• last from man to man, and from man to the Devill, hee came from the Devill to Christ, who was the strongest of all. So if any thing in the world, yea, the whole world were more potent than God, there was some colour for demurring upon o•••• choice. But seeing thatc He only doth what he pleaseth, in heaven, earth, sea, all pla••••:

and what he will doe, all the rest must doe: and that his Majesty is not more infinite ••han his Mercy: that he is not so ready to strike the obstinate, as to spare the pro∣strate: Lord, let us love thee above all things that be, that thou mayest deliver us ••rom all things that be hurtfull.

In that the Lord was here Master and Pilot of the Arke, wee may observe the Antiquitie and dignitie of Marriners and Saylers. For antiquitie, it is as old as Noah, older than the second World The dignity is great; for God himselfe was the first Authour and first practiser of it. First Authour, for Noah made not this Arke of his owne head, but the Lord instructed him. First Practiser; for he per∣formed all those offices unto Noah, else it had not saved him. This is one of those ••ew callings, which may say, God himselfe was the first deviser and exerciser of ••t: all Callings cannot say so. Why then doe Sea-farers forget that Master whom ••hey succeed? There is now no vocation so abased and abused as it is, lighting into the hands of the most lewd and licentious persons. No generation of men more notoriously dissolute! How little doe they remember that God made the first Ship, that he was the first Master, the first Marriner, the first Pilot of it; that their dispositions are so utterly unlike to his! The strange things of the Sea they behold; ••ut those monsters are rather their play-fellowes, than occasions of their feare and ••iety. Although their very sleepes be but so many reprievals of their dangers; and when they awake, they know not whether they shall ever sleepe againe, save in death; yet they are not mortified. There is nothing but extreme danger, or extreme hun∣ger, can soften them. That tottering Vessell is more safe at Sea, than many of them ••are on Land: for that hath an Helme to guide her, but these have cast off not onely Religion, that makes them good men, but even reason that makes them men: and saving only on the Sea, they live without all Compasse. As their Ship on the water, so they on the Land;d Reele to and fro, and stagger like a drunken man.

One would thinke, that the terrours of the Ocean, the wonders of God in the deep, should melt their very soule, and humble them. Where the winds domineere, and the waves roare, volvuntur ut aequora montes: where they lye, Digitis à morte remoti Qua∣••uor aut septem: Where no mercy is to be hoped. Qui nescit orare, discat navigare: Hee that hath not learned to pray, let him learne to faile. Yes, haply they will pray and crie too, while the tempest beats, cast up their eyes, and send their prayers to the offended heavens: but is not their pietie blowne over with their misery? Yes, the GOD of their Supplications, is on Land become the object of their blasphemies: and they seldome thinke of him, but when they borrow his Name to sweare by. The LORD is our preserver by Sea and Land, there be dangers enow in every place: therefore by Sea and Land, in every place, let us humbly serve, and confidently trust in him.

Thus for Gods direction and providence over this Vessell, we come to his ele∣ction of the company for it. The whole world being his, and he absolute Lord of all, made choice according to his Divine and inscrutable pleasure. In the most gene∣rall Iudgements, those that feare God, find deliverance. When Sodome must be de∣stroyed, Lot and his family are singled out: the Angels can doe nothing till he be safe. When Ierusalem must bleed, the Mourners are sealed to redemption. When the destroying Angell rides circuite in Aegypt, the doores sprinkled with the bloud of the Lambe are past over. The deluge of wrath will one day come, what shall we doe then? Sprinkle our hearts before-hand with the sacred bloud of the Lambe; then thousands shall fall on our left hand, and ten thousands beside us, and the Lord shall pro∣vide one way or other an Arke of safety and deliverance for us.

The number preserved, consisted both of reasonable and unreasonable crea∣tures: of unreasonable, for mans sake; of reasonable, for Gods owne sake. First, let us looke upon his election in the accessary, the irrationall living creatures.

The Lord that would have feed kept alive on the earth, to ••••e into his preserva∣tion beasts both cleane and uncleane. Some were even at th••t timee Vncleane; for

Moses wrote not this by anticipation, as respecting the time wherein he wrote, the Law having then distinguished them; but respecting the time when the Floud c••me. Certainly this difference was knowne to the Patriarkes by Divine revelation, and continued to their posterity by tradition: as was the use of Sacrifice, offering of Tithes, and observation of the Sabbath, before the Law. Now they were not V••¦cleane by their owne nature and creation, for God made all good; nor in respect of mans use only, some being more fit for food: but by Gods institution, some bei••g more fit for sacrifice, therefore called Cleane. Of the Cleane God chose Seven; of the Vncleane but Two: he would have the former to multiply, and replenish the e•••••••• by a speedy encrease; that man might have sustenance, and himselfe sacrifice. The other, he knew, would annoy them with their multitude: and albeit he would h•••••• the kinde of hurtfull beasts preserved, even for the punishment of sinfull ma••, for thef noysome beast is one of his foure great plagues: yet would he have their number abridged, that they might not grow too fast upon him. These would h•••••• him, the other enrich him: therefore the mercifull God provides most of them, whereof we have most use.

But why Seven? three male, three female, and the odde one for sacrifice? Not that we conclude with their Canon, that the double number is not good, because the V••∣cleane came in by two: and that Impar numerus est mundus, because the odde was f••r sacrifice. For this is false. First, because bothg cleane and uncleane came in by paires and couples: how many, or how few soever, every male had his female. Se∣condly, they are not said to be uncleane for their Number, but for their kind. Third∣ly, then Noah and his sonnes had beene uncleane, because they and their wives were into the Arke by couples. But Seven; that God, who created seven dayes in the weeke, and chose one of them for himselfe, did here preserve of Seven cleane beasts one for himselfe, for sacrifice. He gives us six for one in worldly things, in spiritu∣all things let us give him all. Here are two things observable.

1 God is pleased that some noxious creatures should be reserved, for the cor∣rection and exercise of man. He hath use even of those fierce and cruell beasts, and glory by them. They being created for man, must live by him, though to his castigation and punishment. The Manichees object against Gods goodnesse, that he made many things pernicious, as some evill weeds and venemous serpents: and ma∣ny things superfluous, whereof we have no use; how then were all Good? It is an∣swered: First, God made nothing superfluous, though we know not the use there∣of: as in an Artificers shop, wee being ignorant of the tooles and instruments, con∣demne them not, though by our medling they cut our fingers. Secondly, wee have no cause to complaine; for whether they be profitable, they doe us good: or superfluous, they doe us no hurt, if we let them alone. Thirdly, the harme of any creature ariseth from our selves; if man had not offended God, nothing should have offended him. Fourthly, they are not altogether fruitlesse, for even those things that are not fit for food, have their use for medicine. Venime it selfe well qualified, hath beene physicall to our recovery. Fiftly, even by those that are hurtfull, we are either corrected to humble us: or exercised, to trie us; or terrified to worke in 〈◊〉〈◊〉 the feare of God. Therefore use the creatures commodious, beware the pernicious, forbeare those thou thinkest superfluous. In all things where our knowledge c••••••, let our admiration begin: though we cannot understand the creature, let us glorifie the Creator.

2 Though mans soveraigntie be abridged, yet he exerciseth still a Lords••ip over the creatures. Subjecisti pedibus ejus. For first, there is a naturall instinct 〈◊〉〈◊〉 obedience in them, especially those that are for mans use, as oxe and horse. Though his authority extend not to the absolute command over those wilde and savage crea∣tures, Lions and Tygers: yet the more necessary and serviceable ones stoope to 〈◊〉〈◊〉 yoke. Secondly, Man sometime by his strength subdueth the fiercest beast, as Sampson the Lion, and David the Beare. And when strength faileth, his wit and

policie often prevaileth.h Every kind of beasts, Birds, Serpents, sea-inhabitants, hath ••eene tamed of man kind. All other have beene tamed of man, himselfe is tamed of ••one but God. 3. Though this dominion be lost by Adam, it is restored by Christ.i Thou shalt be at peace with the beasts of the field. But lastly and especially, ••his is done by the miraculous power of God: for besides the strange reports of ••lutarch and Herodotus, concerning their Hesiod and Arion, Evalus and the Virgin, ••orne upon Dolphins backes, and brought safe to shore: And Ierome relates, or some ••ne under his name; how a Christian being pursued by his heathen Master, fled in∣••o a Cave where was hid a Lionesse and her whelpes, which never harmed him: ••ut when the Pagan came in with his other servant, she devoured them both: we ••now that Daniel was preserved in the Lions den, Ionah in the belly of a fish, and the Viper had no power to hurt Paul. So here, the cruellest beasts come tame unto Noah: they offer and submit themselves to their preserver renewing that obedience ••o the repairer of the world, which before sinne they yielded to the first storer of ••he world. He that shut them into the Arke when they were entred, did also shut ••heir mouthes while they were entring. The fierce Lions fawne upon Noah and Da∣••iel: what heart cannot the Maker of them mollifie: Let us feare him that commands ••ll, and no created power shall be ever able to harme us.k Feare not, the very haires ••f your head be all numbred. Illi solliciti erant de animabus, Christ secures them de Capillis. ••ORD, we will feare no danger, so long as thou undertakest to be our Keeper. Now ••o him that keepeth us from evill, and evill from us; that keepeth heaven for us, and ••s for himselfe; be praise for ever.

In the next place, let us meditate further of Gods election, and the fraight of ••oules preserved in the Arke: Eight persons. It was a familie of foure men, and foure women: not men alone, nor women alone, but both, and consisting of as many wo∣men as men. The beginning of the first world, was by one man and one woman: of the second world, by foure men, and foure women; but alwaies equall. This ••s the fundamentall terme of all man kind, hence began the world: man was made of ••ust, the woman of his ribbe, the world of this woman. Woman takes her being ••rom man, man takes his well being from woman: therefore Eve was at the first ••reated a Wife: no sooner a woman, but presently a Wife: and the first voca∣••ion of man was Maritari, to bee an husband. Mulier propter virum; there∣••ore the Hebrewes have a proverbe; Cui non est uxor, is non est vir. And for ••oman, as at first shee tooke her essence, so she takes the perfection of her essence ••rom man.

But to reduce the manifold observations here offering themselves, unto some ••ead; we must consider two things; the Qualitie of the persons, and the Quantitie of ••he number. For qualitie of the persons, they were all Male and Female, Husband and Wife: and God so disposed it for three causes; Societie, Proprietie, Paritie.

1 For societie, it had beene uncomfortable for man to have lived there alone: ••ae soli.l It is not good that man should be alone, I will give him a helpe meete for him. Marriage is called a Yoke; too heavy for one alone to beare: therefore each had a ••utuall helpe; a wife. In the participation of good, compassion of evill, in health ••he best delight, in sicknesse the best comfort: the sole companion to whom we may ••ommunicate our joyes, and into whose bosome we unlode our sorrowes: thus are ••ur greefes lessened, our joyes enlarged, our hearts solaced.m A friend and compani∣•••• never meet amisse; but above both is a wife with her husband. Duo in carne una, one 〈◊〉〈◊〉 body and soule, as the stocke and the graffe are but one tree. God when he made ••an, made but one: when woman out of him, he made two of one: when marri∣••ge, he made one of two. Two parties and but one love, two soules compacted in∣••o one body: both one in affection while they live, both one in their posterity when ••hey die. Where is conjugall faith, an indissolvable covenant, an unalterable af∣••ection; here is a blessed match, not to be matched by all the treasures of Nature.

The faire take no pleasure in the beautie of their owne face; but by the reflection of that which others derive from it. Our eyes are not set to behold our owne coun∣tenances, nor can our lippes take delight in their owne kisses, nor our armes in their owne embraces: but in the societie of a wife, by exchange, they have their use and perfection. She is mans similitude; so like him, as bone to bone, flesh to flesh, Is•••• to Ish: where face answereth face, as did the Cherubins, both looking to the mercie-seate: and heart answereth heart, as a glasse that returnes upon a man his own Image. Ipse coram se, himselfe before himselfe, another that is himselfe, his adopted selfe: that loves what he loves, wills what he wills; that, as she wills his love, so loves his will: there is no societie on earth that affords the like comfort.

2 The proprietie; Noah and his Wife, every man had his owne wife. Not one woman for many men, nor many women for one man: as wicked Lameth had be∣fore. This is the LORDS combination, Take thy wife: not Vxor & non uxor, to take and leave, contract and divorce, put on and off like a garment: but one woman for one man, no more, no fewer, no other. In the creation, God made them Male and Female: not both males, or both females; then had they beene unfit for gene∣ration: not male and females, nor female and males, much lesse adulterer and harlot; but two in one flesh; two, not three or fower. Every wife should be to her husband, as Eve was to Adam, the whole world of women. For this cause God gave her to man, as the center wherein his desires might rest. Lust is a runnagate, as if it had Cains curse, to be a Vagabond upon earth: it runs like a mathematicall line, ad in••••••••∣tum: still covets and still remaines unsatisfied. Nor is it confined within the bounds of Wife, but of woman-kind: that which should be for physicke to cure it, encrea∣seth the disease. The delight is transient, the guilt everlasting: before the sense c•••• sit downe, and say, it is pleased: the conscience riseth up, and saies, it is afflicted. Marriage is therefore ordained to qualifie desire; as fire is appeased with fewell; a medicine of the same doth mitigate: nor doth it forbid, but rectifie mans af∣fection. But lust, because it cannot be stinted on earth, the Iustice of God co••fi∣neth to hell.

3 The equalitie or paritie: that men may learne to forbeare despising of that weaker sexe, behold here as many women saved as men. Not one man more, not one woman lesse: of the eight, women make up the just halfe, yea, whereas one of the foure men was an Hypocrite, and after cursed, the Scripture speakes no such matter of any woman among them. Howsoever Poets in their Satyres, songsters i•• their drunken rythmes, and too many men in their unrellishing jests; spend their wits in invectives against that sexe: yet the Lord loveth them equally with men; and IESUS CHRIST shed his bloud, and by his bloud, (I am perswaded) saveth as many women as men. As she is then Wife of thy covenant, so she is the child of Gods covenant:o the daughter of Sara, so well as thou art a Sonne of Abraham. S^t Peter saies, they are coheires of the same grace: and S^t Paul, they are coheires of the same glory.

If the body of either sexe be made of the better materiall, it is the womans: Adam's was made of dead dust, Eves of living flesh.p She came out of m•••• side, and God hath made her cleave to his side. By such a derivation, he fitted such 〈◊〉〈◊〉 adhaesion; that she might not be a moveable, to be departed from. From taking a bone from man, who had a bone too much, he closed it up with fl••sh, to mo••••••••e his nature. And this bone he added to the woman, to strengthen her that was to•• soft. Thus he made a sweete temper betweene them, like harmony in musicke, 〈◊〉〈◊〉 for concord. This bone was taken out of the midst of man, a ribbe, a bone of his side. Not a superior part, as the head; the wife is not made to governe: not of 〈◊〉〈◊〉 inferior part, the foote; she is not a servant to be trode upon: not of an anteri•••• part, as the breast; she is not to be preferred before the man: not of a posterior p••••••, the backe; she is not to be set behind in contempt: but of the Side, a middle and i••∣different part; ordained to be his companion and equall; they that walke side 〈◊〉〈◊〉

side, are fellowes. She was fetched from under his arme, that he should defend ••er: not farre from his heart, that he should love her.q A vine by the sides of his ••••••se. Not in fastigio, vel pavimento: not on the roofe, nor on the floure: the one 〈◊〉〈◊〉 too high, she is no ruler: the other too low, she is no slave: but in the sides, an e∣••uall place betweene both.

Neither must this embolden the wife to usurpe: she was taken from the left side ••hewing that she stands in need of both Protection and Direction from her husband. ••y Gods ordinance, man hath the preheminence. Subdita eris sub potestate viri, 〈◊〉〈◊〉 Thy very desire shall be subject to him.s The husband is the Head:r therefore if a wo∣••an murther her husband, she is judged by the civill Law a Parricide; by the Sta∣••utes of the land, a Traitor.t The man had power to allow or disanull his wives ••owes. The edict of Ahasuerus differs not from the law of nature.u That every man ••••ould beare rule in his owne house. Vbi tu Cajus, ego Caja, was some equalitie among the Gentiles: but Ego caja, ubicunque cajus; I am Mistresse, and will rule all; is poste∣••ous among Christians. Cardinall Wolsey's stile; Ego & Rex meus, I and my King, ••as intolerable in the Politickes: so the wives; Ego & maritus meus, I and my husband, 〈◊〉〈◊〉 insufferable in the Oeconomickes. The blessed Virgin had a more humble carri∣••ge towards her husband Ioseph: as Saint Augustine notes from the order of the ••ordes.x Thy father and I have sought thee sorrowing. Not Ego & pater tuus I ••nd thy father; but thy Father and I. The wife must give place to her Ioseph on earth ••hat will have place with Mary in heaven.

Eight persons.] Thus much for the Qualitie of the persons, now for the quan∣••itie of the number; Eight. Wherein wee must consider, first why so many as ••ight, then why so few as eight. Why so many; for the speedyer encrease of mankind. Why so few, because this was the whole number of the righteous and ••eleevers.

Eight.] This was one cause why God reserved so many, that they might fru∣••tifie to the multiplication of mankind. But why were not Noah and his wife suffi∣••ient for that end? No, they were old, for Noah was sixe hundred yeares old when ••he floud came: and though he lived three hunred yeares after, yet we read not of a∣••y more children hee had. But the first world was begun and peopled by two ••nd no more: why then were so many to begin the second world? I answer. 〈◊〉〈◊〉. God did so at the first, to shew thata All mankinde came of one bloud, and that there ••as no originall difference betwixt man and man. Neither is this unobserved in the ••econd beginning: for though the world was multiplied by three men, yet were ••hey all brethren, and the sons of one man. In effect, as at first by Adam and Eve, so ••y Noah and his Wife, came all men in the world. 2. To begin the second world ••here were requisite more lines than one: because now the blessed seed was promi∣••ed, and his line and kindred must be kept distinct from all other till his Incarnation. 〈◊〉〈◊〉. There was more cause why the world should be more speedily replenished, than ••t first. For the earth had some beauty and glory left it after the former curse; so ••hat (though farre short of Paradise, yet) it was still to Adam a delightfull and plea∣••ant habitation. But this second curse in the floud wash'd off all the remaining beau∣••ie, and made it a rude and unpolish'd desart. Nor was only the surface of it thus ••aimed, but the vertue almost quite perished, as land by long sugging under the waters, hath the heart of it eaten out. Therefore it is said,b that the earth was di∣••ided among the three sonnes of Noah: they lived not all together, but overspred ••e earth: for it required many hands and much labour to the recoverie of it. 4. Otherwise the beasts, which were then many, would have overgrowen the world, 〈◊〉〈◊〉 it had not beene speedily replenished by their Lords.

For this cause were foure paires admitted into the Arke: not that Noah and his ••ife did there company together. Ambrose notes that they were not noted together 〈◊〉〈◊〉 the going in, but in their comming out. Non commiscetur sexus in ingressu, sed com∣••iscetur in egressu. But indeed, that was a time of sorrow and abstinence: as the He∣brewes

note, that Ioseph in Aegypt had not his children in the yeares of famine, but before.

Here then wee see the end of Marriage, which is Proles, Issue, to people the earth, which is the meanes to people heaven. Therefore is it called Matrimo••••••••••; because the married propose to themselves the titles of Father and Mother. Man i•• but a part of time, and therefore should not die till he hath left the world some i•• his roome. Cui non sunt Liberi, is reputatur quasi mortuus; in the Hebrew proverbe. Mans best art can only make dead things; there is no worke of his head or h••••d, whereinto he can put a life: saving onely in this; when he begets a son in his own Image, he is then said to make a living creature. Herein he doth not onely supply a place in Gods Church militant while he lives: but he also provides a souldier 〈◊〉〈◊〉 the same field against he dies. Our bodies have no eternitie on this earth, but onely in respect of those fruits they produce. The Thracians used to rejoyce at the death, and to weepe at the birth, of their children:c But God teacheth us to rejoyce when a child is borne.d Leah bare one sonne, and called his name Reuben: a second, 〈◊〉〈◊〉 called him Simeon: a third, and called him Levi: but when above expectation 〈◊〉〈◊〉 bare the fourth, she purposely calls his name Iudah, and expressely protesteth, I 〈◊〉〈◊〉 praise the Lord.

It is the most perfect worke of all living things, to bring forth their like; to leave a seed behind, to preserve their Species, to continue their name and posterity upon earth, and to shadow out in some sort immortality it selfe, by perpetuating 〈◊〉〈◊〉 from the father to the sonne, and sonnes sonne, for many generations to come. We can scarce say that man is dead, that hath left his living image behind him. A Re∣verend Divine compares those two trees in the hundred and twenty eighth Psalme, the Vine and Olive, to the two trees in Paradise; the Vine is the Wife, the Olive plants the Children. The one as the Tree of Knowledge of good and evill, for both these be in marriage: the other as the Tree of Life, for a man liveth in his children. Quid dulcius in humanis quàm gignere sibi similem, quid beatius in terris quàm ••••••••s v••∣dere natorum? A wreath of children about the boord, like a round of Starres abo•••• the North-pole, or a Garland of Courtiers about the Throne. They are the wal∣king-pictures, and speaking images of their parents: the wealth of the poore man, the honour of the rich. It is said of the Ostrich, Induratur in pullos tanquam non s••••s:e Shee is hardned against her young ones, as though they were not hers: Parents unnatu∣rall to their children, want the mercy of Sea-monsters;f who draw their brests, 〈◊〉〈◊〉 give sucke to their young ones. Grant it true, that children be certaine cares, uncer∣taine comforts: and that the poore man calls them his Bills of expences: yet the trouble of Infants are sweet injuries to the mother; Injuries, but sweet. Deo & Parenti non redditur aequivalens. They are Vincula, the bonds and pledges, to ratif•••• and confirme love betwixt man and woman. Alcibiades asked Socrates, How 〈◊〉〈◊〉 could endure the scolding of his wife Xantippe: Socrates asked him, how hee co•••••• endure the cackling of his Hennes: Because, saith Alcibiades mine Hennes bring me forth chickens: but faith Socrates, my wife brings me forth children: this 〈◊〉〈◊〉 amends for all.

Eight Persons. We have heard the reason why so many as Eight were preser∣ved: now consider, why so few. Even all Noahs Family, for Noahs sake. The righ∣teous man procureth blessings, not onely to himselfe, but on all that belong to 〈◊〉〈◊〉. In the destruction of Sodome,g Ten had saved ten thousand.h Potiph•••• was 〈◊〉〈◊〉 Heathen, yet his house shall be blessed, because Ioseph is there. The Angels pro•••••••• Lot, whomsoever he brought our, should escape for his sake. Among two 〈◊〉〈◊〉 threescore and sixteene soules there was but one Paul; yet loe,i God hath giv•• 〈◊〉〈◊〉 all that saile with thee. Zaccheus alone beleeved, yet this broughtk Salvation to 〈◊〉〈◊〉 whole House.

I make no doubt, but Noahs Family were more orderly and religious, th•••• 〈◊〉〈◊〉 common inhabitants of the world. For he that was a Preacher to the whole 〈◊〉〈◊〉

would not omit this duty to his owne house: and they that come into the Perfumers ••hop, shall (though against their wills) beare away some of the sent on their clothes. He that was carefull to provide an Arke for the preserving of their bodyes, would ••ot neglect the provision of grace for the saving of their soules. Indeed carnall pa∣••••ents, to shew that they begat not their childrens soules, but their bodyes; provide ••sually for their bodyes, not for their soules. But as he that provides not for their ••emporall estate,l is worse than any infidell: so he that provides not for their eternall ••ate, is little better than a Devill. When a great portion is readied for them, diverse ••••rents thinke they have done enough, and so they may turne them off. Indeed the ••orld may take them thus, but the Lord will not take them thus, at their hands. ••oseph and Mary brought CHRIST to the Temple, when he was but a little one. Augustine professeth of his mother Monica, that with greater pangs of care the ••ad laboured of him in her spirit, than in her body. Carne, ut in hanc lucem tempo∣••alem nascerer: Corde, ut in lucem aeternam renascerer. She travaild of him in her flesh, ••o bring him unto this light temporall: in her soule, to bring him unto the light ••ternall. Such mothers as Monica, will make such sonnes as Augustine. The Affricans did present their children, in their early yeares, before Serpents: if with ••heir sight they scar'd away the serpents, they held them legitimate: if not, bastards. Too many parents trust their children with such impious society, that like Serpents ••ucke out their soules, without scarring their skines. Zeuxes having artfully painted 〈◊〉〈◊〉 boy carrying grapes in a hand-basket, and set it abroad; the birds came and pecked ••t them, as if they had been true grapes. Whereat he being angry with himselfe, ••nd his art, said; If I had drawne the boy, which was the principall of my worke, ••o well as the grapes, which were but a by-accident; the birds durst not have been ••o bold with them. Were parents as carefull to forme their childrens manners, as ••o fill their purses; those ravenous harpyes, the fowle spirits of the aire could not so ••iolently seise on them. I say to every father, as Paul to Timothy; Serva depositum; ••ooke to thy child, the pledge of Gods goodnesse; thy comfortablest Image in life ••nd best monument after death. I commende guarding their persons, and regar∣••ing their estates: but howsoever those things succeed, let me so love my childrens ••odyes on earth, that I may one day meete their soules in heaven.

Eight.] Among all these there was not one servant. What, none of Noahs ser∣••ants? Some thinke he had none; and that the simplicity of those times required ••o attendance, but every man waited on himselfe.. This they collect from Gods ••harge to Noah;m Enter thou and all thy house into the Arke: and because not a ser∣••ant entred, therefore conclude, that he had none in his house. But here is the won∣••er, that Noahs owne servants would not beleeve his preaching. They will rather ••in and die with the world, than repent and be saved with their Master. Perhaps ••hey did Noah service, and he might thinke well of them, because he could not dis∣••erne the heart: but they served not God, and were therefore lost. It is the good mans will, that all which serve him, should truly serve the Lord.n The faithfull ••hall dwell with me, and the upright shall serve mee. Hee that worketh deceit, shall not ••well in my house. It is an ill mixture in a family, when God shall have the Parlor, ••nd Satan the Hall: when Saints pray in the Chamber, and ruffians sweare ••n the Celler: when Noah is calling upon GOD, and his family doing sacrifice ••o Bacchus. I confesse, that governors are but men; they have but two eyes, and can∣••ot see into all places. But when their care is that God be honoured, their houses ••ell ordered, and all Christian offices solemnely performed; though the successe ••nswere not their endevours, in bringing their servants to heaven; yet their owne ••oules shall be saved in the day of Iesus Christ.

Eight.] What then became of those that built this vessell? Certainly, as Noah was no sailer to guide it, so no carpenter to build it. The Smith, the Carpenter, and ••any cunning workmen, were hired to frame it: nor Smith, nor Carpenter, nor any ••ther workman was saved by it. It must be exceeding labour to bring in sufficient

provision, for the innumerable kinds of creatures there reserved; and not a few were imployed in this service; not one of them tasted this prouision. More hands went to this worke than Noahs: many wrought on the Arke, that found no safety by the Arke. Outward works cannot deliver us, without our faith: men may helpe to s••••e others; and perish themselves. And as diverse hearers are like the Pinacles on t•••• Belfrey; when men begin to ring, they begin to quake; but continue ringing, they stand as still as stones, their feare is past. So some Preachers may be like the be••••••, that ring others to Church, and come themselves no neerer than the steeple. O•• like high Spires and Pinacles, that point upward, and poise downeward. God will shut up beleeving Noahs in that Arke, which others have built: who are like foo•••••••• porters, that have the keyes, and open the gates to let in others, and never mind going in themselves. It is happy so to build up Sion, that we may dwell in Sion: so to set others forward to heaven, that we be not behind our selves. As Theodosius said, he had rather be a true member of the Church, than Head of the Empire: it is better to be one of the Eight saved in the Arke, than one of the hundreds commended for their admirable skill in building it.

Eight.] Among these few there was one hypocrite; Ham: yet was he preserved with the rest for Noahs sake. Such is the mercy of God, that not one good man shall perish with the bad; yet one bad man shall be spared with the good. The righteous shall never be swept away for company, yet the unrighteous are often forborne for company. The ship may be in danger because Iudas is there: but Iudas shall scape because Iesus is there. O that of a perishing world but Eight should be selected, and that one of those Eight should prove a wicked man! That Ham after all this should so profanely offend! That neither the wrath of God in destroying the world should humble him: nor the mercy of God in his deliverance should better him! There i•• nothing to be said, but the Lord chuseth whom he will; and when the unrighteous perish, yet Thou remainest holy, O thou worship of Israel.

Eight.] Of the whole world, no more saved? a miserable spectacle! See what sinne can doe; bring many millions to Eight persons in a short time. Though Israel were as the Starres in Salomons dayes, yet brought to ao Tenth. David would number them, but the Lord soone decreased them. Let us never glory in our multitudes, for if our sins provoke him, God can easily make us few enough. Though our streetes were sowne with men, and our children grew up like young plants, or grapes in un∣numbred clusters: yet the Lord can melt them as snow in the sunne, mow downe the flowers, empty the Land of fathers, and leave no widowes to make lamentation for them. So thatp a man shall be more precious than the gold of Ophir. But if we f••••le in our numbers, yet we hope for supply from our neighbours? No, let not our ad∣herence with man, endanger our conjunction with God. He can reduce many thou¦sands to few, as he did toq Gideon; that the glory might be his. He that could nar∣row up a whole world to Eight, can bring a kingdome to two, to one, to none. 〈◊〉〈◊〉 thousands runne on the course of disobedience, they shall quickly enough 〈◊〉〈◊〉 diminished.

Eight.] Lastly, heare is figured out to us the paucitie of soules that shall be saved. Many are called, few chosen. The gate of blisse is narrow, and few enter into it. My 〈◊〉〈◊〉 is a little flocke: little in respect of the number drowned in the deluge of 〈◊〉〈◊〉. Questionlesse, as small as it is, every one hopes well of himselfe: and if Noah 〈◊〉〈◊〉 foretold this definite number to that world, all would have presumed, I am 〈◊〉〈◊〉 of the Eight. When blacke and ravenous ruine spreds her dismall wings to sweepe away the wicked; few tremble: for they conceit themselves to be none of the for∣lorne crew. Yet what is the common religion of the world? To say the Creed i•• all their faith; to pay what they must needs, all their equity: to say Be filled, all their charity: to take their owne, all their mercy: to give faire words, all their bounty: 〈◊〉〈◊〉 carry a formall profession, all their piety: to cry God mercy, all their perti••••••••: and to come to Church, all their conscience: but will all this bring them 〈…〉〈…〉

number of Eight? None belong to the Arke, but the members of CHRIST: none are his members, but they be in the body of his Church: none are of his body, but they live by his Spirit: none have that life, but they walke after the Spirit: none so walke, but their consciences be clensed: none are thus pure, but they have repen∣ted: none have repented, unlesse they forsake their sins: and none forsake their sins, but they must needs have amended lives.

Haply each thinkes, I am in as good case as others, I shall speed as well as my neighbours: so might the old world tell their fellowes; and they all sped alike in∣deed, in one common destruction. But it is not good to venture all our estate in one uncertaine bottome, to hazard our eternall being upon the exemplary practise of the multitude. Noah beleeved alone, when all the world contested against him; and Noah was saved alone, when all the world perished without him. Who would not rather affie Gods word with one singular Noah, than be incredulous with the whole world, and perish? Magna plenitudo hominum, sed magna solitudo bonorum. Sinners so swarme, that there is scarce elbow-roome for the righteous.r But if the righte∣ous shall scarcely be saved, where shall the ungodly and sinner appeare? The righteous are scarce, and even their salvation is scarce; and shall not sinners tremble?s Strive to enter in at the straite gate. There is a Difficultie, it is strait: but a Possibilitie, it is a gate; and a gate was made for entrance. O then let us get assurance to our consciences, that we are some of those few. Doe we groane and bleed for our errors? do we strive to recti∣fie our lives? doe were solutely detest our sins? doe we implore grace by our pray∣ers? doe we consecrate to God our hearts? doe we rest upon CHRIST by our faiths? doe we follow after holinesse with our endevours, and love the Lord with all our soules? We shall then feele, what no tongue of man can expresse; the sweet testimonie of the Holy Ghost to our consciences: that we are wrap'd up in the bun∣dle of life, sealed to the day of redemption: and how few soever escape destruction, wee are of the number that shall find salvation; through the mercies and me∣rits of IESUS CHRIST.

The Mysterie of Noahs Arke.

THis miraculous preservation hath also a mysticall sense; and serves for the In∣struction and consolation of the militant Church unto the worlds end. There is in a Text, as in a Tree; the bud, blossome, fruite: a literall, a spirituall, and a mo∣rall sense.t Awake O North-wind, and come thou South, blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eate his pleasant fruites. In a literall sense, Salomons Queene desires a pleasant garden to delight her husband. In a spirituall sense, the Church intreats the Holy Ghost, that wind which blowes where he pleaseth, to blow upon, and enlarge her graces, that CHRIST, her husband, may take pleasure in her. In a morall sense, she would have all her children bring forth store of fruites, good workes that they might be blessed of their father.u O daughter, forget thine owne people, and thy fathers house. Literally, it is spoken to Pharaohs daughter, to forget Aegypt wherein she was bred and borne, and to adhere to her husband Salomon. Mystically, it speakes to the Church, to forget this world, wherein she was borne an Egyptian, blacke with sins: and cleave faithfully to her beloved CHRIST, who had now with his owne bloud washed her faire, and great∣ly desired her beautie. So that under the title of Pharaohs daughter, heare what the Spirit speaketh to the Church.x Thou hast ravished my heart with one of thine eyes, with one chaine of thy necke. Literally, corporall beautie is commended; chaines, jewels, ornaments allowed: spiritually, graces, the beauties of the soule; and good workes, the beautie of graces, are required. Only here is the difference betweene other Trees and the Tree of life. They first bud, then blossome, then send forth fruite:y but the tree of life hath all these at once. Yea further, as in a tree there is

the barke and the pith: so in a Text are Quaedam adjacentia, some things that lie on the upper face: and Quaedam in haerentiae, some things in the bowels of it. Thus No∣ahs Arke literally served for the temporall deliverance of their bodies: spiritually it taught them the eternall deliverance of their soules: mystically it presignifies to 〈◊〉〈◊〉 the deliverance of both our bodies and soules from the vengeance due to our sinnes. As a Musician therefore, first tries the sound of his Instrument, before hee playes the lesson: so now having delivered the literall sound, I come to the mysticall sense.

Herein let us observe first what it taught them, next what it must teach us. It i••¦structed them in two things.

First, it was a pledge of Gods love to their soules: for he that was so carefull to save their bodies from the floud of water, gave them certaine hope that he would save their soules from the fire of hell. The preservation of that which was mortall and inferior, was a strong argument that the other should be safe, which was immor∣tall and farre more precious. When a house is on fire, he that redeemeth the Cabi∣net, will not lose the Iewell in it. Let it be granted, that God doth sometimes re∣prieve the wicked from temporall plagues, and binds them over to the Generall Session: yet is Davids inference good;a By this I know thou favourest me, because mine enemie doth not triumph over me: from mercie to his body, he argues grace to his soule. We cannot conclude by inversion, that whom God doth not free from temporall judgements, he will not free from eternall: none are to be judged for out∣ward miserie.b Let her alone, for her soule is troubled, and the Lord hath hid it from me. The cause of their troubles is hid from us.c If your soule were in my soules stead, I could heape up words against you, and shake my head at you: I could, but I would not. Quod nos in malum, Deus saepe destinavit in bonum. But from a lesse benefite to a greater, is a good collection of faith. When the faithfull of Israel saw the LORDS arme in delivering them from Aegypt, they beleeved that he would bring them into Canaan. He that hath freed us from superstition, certainely meanes us to salvation.

Secondly, it was a confirmation of their faith and obedience. Without obedi∣ence in building the vessell, without faith in beleeving the promise, they saw no hope of preservation. This taught them for afterwards, what precept soever was impo∣sed, to obey it: what promise soever was made, to trust upon it. And what could bee strange to their confidence, that had of miraculous mercie so late an expe∣rience? Some professe they beleeve the pardon of their sins; yet feare the want of bread, or sinke under some light burden of sorrow. Is any load so heavy, as the pres∣sure of sin? O the waight of one sin is too much for the supportation of one man. Now hath CHRIST borne the talent, and can he not bare the dramme? Shall we trust him with our wounds, and not with our medicines? Hath he given us the bread of life, and can he not give us the bread of earth? Shall we say with the ••••∣sting Iewes;d Hee gave us streames from the rocke, but can he give flesh to his people? Consider, will Christ deny flesh to our bodies, that hath given his owne flesh to our soules? Hath he performed such Soveraigne pieces of gold, and will he sticke at farthing tokens?e He that spared not his owne Sonne for us, what good thing will be deny us? Doe we trust in the Lord for the remission of our sins, the resurrection of our bodies, and the everlasting salvation of our soules: and distrust him in a feaver, in a scandall, in a fit of want? Certainely if he have vouchsafed us that great mercie to make us his own; he hath given the whole army of afflictions more inviolable charge concerning us, than David gave his hoste concerning Absalom; See ye doe the young man, my Son Absalom, no harme: looke you never hurt them whom I have adopted.

Thus for them, now for our selves. This Arke hath also a symbolicall sense, a spirituall use. It was a Type and figure of Christs Church: out of which there is no hope of salvation, as out of the Arke was inevitable destruction. Examine we the resemblances.

1 All that were preserved, were within the Arke: all that shall be saved, must

be of the Church. In that great deluge, when Omnia Pontus erat, deerant quo{que} lit∣tora ponto, there was no other possibility of escaping: in the huge pond and vast sea of this world, there is no hope of redemption but by Iesus Christ. Either we must ••he incorporate into Christ, or reprobate with the world.f The Lord addes to the Church daily such as shall bee saved: to the Church militant, all soules that shall bee crowned in the Church triumphant. As for them that were out of the Arke, no gold could buy their preservation: no holes could hide them, no hills helpe them, no houses hold them, nothing in the world, not the world it selfe could save them. So for them that be out of Christ, no riches can bestead them, no honors secure them, no policie can deliver them, no refuges can shelter them, no friends, no favour can doe them good; but they must perish in the flood of GODS eternall vengeance. What succour had they by the mountaines, or by taking hold on the highest Cedars, whom the Arke received not? Such helpe shall men find in those worldly things wherein they have trusted, when God shall find them out of his Church. What reliefe in their honours, upon whose foreheads the sunne of promotion wantonly playes: As if that arme should never ake, that weares a silken sleeve: nay as if the highest hills were not most subject to the lightning-flashes. For the covetous, that like a spider eviscerates herselfe, spends her owne bowels in ma∣king a webbe to catch a flie; how foolish is his confidence in that, which he knowes will never faile him but when he hath most need! Alas, he cannot buy Christ with it; and therefore must expect Simon Magus doome; Thou and thy money perish to∣gether.g There is no other name given to men under heaven, to bee saved by, but the name of Iesus. Nothing in nature, nothing in art, nothing in the world, no other creature, no other Name. In vaine they thinke to saile in their cockboates, or swimme with their windy bladders: every heresie is a little barke by it selfe, and while it is not troubled, it goes on with proud sailes like a Merchants ship: but vexed you shall find it a man of warre. Every factious and discontented humour is like a bladder, which the peevish refractary puts under his arme, and he will not be beholden to the Arke for passage, he can swimme to shore. Let such sullen spirits heare and feare: as a man will not admit that person to his house, who loves not his family: so they that for∣sake the Church, must be forsaken of Christ.

2 As God was the Pilot of the Arke, so CHRIST is the Governour of the Church. The superstitious Romanists have their severall Saints for severall servi∣ces; for the Teeth, Apollonia; for Souldiers, Saint Maurice; for Sea-men, Saint Ni∣cholas. As those grosse Idolaters in Heathen times, marshalled their gods into seve∣rall rankes; allotting Heaven for Iupiter, Hell for Pluto, and the Sea for Neptune. But the Lord is all in all to us: our Pilot on the Sea, our Captaine on the Land. Wee tender not our petitions to the no gods of the Gentiles, or ot the moe gods of the Papists: we doe not trouble the blessed Virgin for every thing, as if her Sonne Iesus were still a Babe, and not able to helpe us: but we goe to Christ for all. That same Ship in the Prophet,h Every man calling upon his god; is a map or module of Rome: one calling on Saint Francis, another on Saint Anthony, &c. But if wee love lear∣ning, the Lord is our Gregory, the God of Wisdome: if Souldiers, hee is our Mars and Maurice, the Lord of Hoasts: if Marriners, he is our Neptune and Nicholas; thati commands the winds and seas, and they obey him. As Caesar said to the trembling Marriner; Confide nauta, Caesarem vehis: Be not afraid, thou carriest Caesar. So, O Church be comforted; He that is in thee, for thee, with thee, that guides thee, that will save thee, is the Invincible King IESUS CHRIST.

3 The matter of the Arke was not every kinde of wood, but the Pine: nor is every one admitted into the Church, but such as the Lord hath chosen:k Which are not borne of bloud, nor will of the flesh, but of the will of God. Ex quolibet ligno non fit Mercurius: the Lord often leaves the loftie Cedar, that over-lookes the rest with an imperious top: and the sturdy Oke, him that will not stoope to his Word: the me∣lancholy Ewe, the hollow-hearted Elderne, the intractable Thorne, the hypocriti∣call

Ivie, that by embracing the tree, suckes out the heart of it. He chuseth the Vi•••• for his Orchard, the Pine for his Arke: he first hewes us out of the wildernesse of Sinne, takes away the ruggednesse of our nature, and having planed us by grace, puts us into his Church, where we fit with the rest in unanimous obedience.

4 The Arke consisted of many pieces of wood joyned together: Non ex 〈◊〉〈◊〉 ligno constat navis: Nor doth the Church consist of one man, or one sort of men; butl of every nation, and kindred, language and people. Many soules compacted 〈◊〉〈◊〉 one body, many Christians into one communion of Saints. And all these make b•••• one Arke, one Church. One World shewes that there is but one God: one God that there is but one Church: one Church, that there is but one Truth. Therefore is it called Columna Veritatis, and Columba unitatis: The sweetest musike consists of many well-tuned voices: if there be any jarring and contentious spirit, he is out of tune, none of the Christian consort. Let us live as we sing, and our hearts goe with our voyces; this is the Concent of the Church. God doth seldome divide his gra∣ces among divided spirits: if we will not beat one with our selves, he will not be 〈◊〉〈◊〉 one with us. A shieveld threed is hardly got thorow the needles-eye. The Spirit is one, and said to speakem by the mouth of all the Prophets; not Per ora, sed Per ••s; as 〈◊〉〈◊〉 all the Prophets had but one Mouth; to shew the singular harmony of their concord. That Spirit which came in a Dove will not come but upon a Dove. When wee de∣light in discord, our assemblings are dissemblings, our convocations provocations, every man vultuous, wedded to a wife that fooles him, Selfe-will: here is as little argument of a Christian congregation, as the confusion of Babel was like the harmo∣nie of the Temple. An unsquared stone, a warping boord, a jarring spirit, must not be put into the building of Christ.

5 The Arke was pitched within and without, the better to keepe out the water. So must every Christian be joyned into the Body, with Profession and Sinceritie: sound-habited without, sound-hearted within. Nor profession, nor sincerity, are sufficient asunder; both doe well together. Iericho was pleasant of situation, but theo Springs were naught: many mens profession is faire, but the fountaine, the heart is infected. Laish was a barren turfe, but the heart of the ground was good, had it beene tilled: so some have a little religion hid in their consciences, but for want of husban∣ding their graces, it perisheth. But God cannot abide a wanton Christian: A wanton Iew, Turke, Pagan, is bad enough; but none so intolerable as a wanton Christian, As in many things we sinne all; so in some things we may obey all: b•••• one line makes no Geometry, nor doth one act put Christianity. Neither the tim∣ber rotten at the heart, how faire soever to the eye, nor the timber crooked and ill-favoured to the eye, how sound soever at the heart; shall be put into Christs Arke. To be good, and not to appeare: to appeare good, and not to be; is not the way to glorify God, or for him to glorify us.

6 In the Arke were diverse roomes, so in the Church are diverse places and gifts, as in heaven there be diverse mansions. Many distinct offices in a ship; the Pilot, Captaine, Boat-swaine, Marriners; concurre all in one care for the preserva∣tion of the vessell. In the Church be Apostles, Prophets, Pastors, Teachers; ye•• all tend to the Edification of the body of Christ. There is nothing more endangers confusion, than for one to intrude into anothers roome: displacing the members from their proper faculties and functions. When the rude hinde will be a counsellor of State, the ignorant sectary be made a Bishop, and Iack Cade a Iustice of peace. It is no easie wisdome, rightly to distinguish our owne office: all parts have their seve∣rall functions; and Tractent fabrilia fabri. The foote must not usurpe the office of the hand, nor the hand intrude upon the office of the head. Aliud plectrum, al••••d Sceptrum. So looke to others vineyards, that thou be sure top keepe thine owne. If we be Christs faithfull souldiers, let us keepe our station, and fight it out with victo∣rious courage. What roome in the ship soever is assigned us, let us make that good. In Gods Arithmeticke there be no cyphers, we must be something on earth, or we shall be nothing in heaven.

7 In the Arke were beasts cleane and uncleane: in the Church are sinners blended among the righteous:q The Lord did sow good seed in his field, whence then hath it ••••ares? The divell hath no ground of his owne, but he soweth in Gods field, and upon Gods seed: so the corruption of the good, is the generation of the bad. These ••ares are not of Gods sowing; it is none of his fault.r All that hee made, was excee∣ding good. The Church militant is an heaven, but on earth; therefore not without the fire-brands of hell. Let no man leave Gods floore, because there is some chaffe, nor breake his net because there is some baggage: nor run out of his field, because there is some cockle: nor depart from his house, because there be some vessels of dishonour. God would have spared a Citie fors ten good ones, and shall wee re∣fuse a Church for ten bad ones? Fugio paleam, ne hoc sim: non aream, ne nihil sim. I avoid the chaffe, lest I become chaffe: I keepe the floore, lest I become nothing. This their accusation of the Church is vaine; if men cannot prove it, they shame themselves: if they do prove it, they deny Christ: for his cleare answer was a Sinite ••rescere, Let both grow together till the harvest. Either because the bad may turne good: God can make a Luther of a Monke; a St. Augustine of a Maniche. Or be∣cause the good are exercised and tried by the bad. If Arrius had not held a Trinity of substances with a Trinity of persons: and Sabellius, an Vnity of persons with an Vni∣••y of ess••nce; the mysteries of the Trinity had not beene so cleerely explained by those gr••at lights of the Church. If Rome had not so violently obtruded her merits, the doctrine of justification by faith in Christ onely, might have bin lesse digsted in mens hearts. We may say here, as Aug. doth of Carthage & Rome. Magis nocuit Ro∣manis Carthagotam citò eversa, quàm prius nocuerat tam diu adversa. If som enemies had not contested against the Church, it might have gone worse with the Church. But let them, beare the rack of their own fancies, whose schismatical torn opinions are stitch∣ed together with a skain of sisters threed, and rounded with the bobbin-lace and sel∣vedge of reformation. Criticall quarrels argue hypocriticall hearts: and if they pre∣vent it not by humility and unity, the Arkeholds none so uncleane as themselves.

8 The Arke was tossed of the waves, and all the stormes of the world spent their furies upon it, yet could it not be overwhelmed. When the windes, waters, weathers, had done their worst, still Noahs preservation was sure. The more the water rose against it, the more the Arke rose above it: and the higher it was raised by the floud, the safer it was from the danger of hils and rockes. In the midst of water it was saved from water, and the danger it selfe was made a defence against the danger. Thus sure of salvation is every one in Christ, nothing can crosse it. The deluge of calamities may assault us, but they shall exalt us. The more they seeke to presse us downe, the more they shall lift us up: the neerer they would sinke us to hell, the higher they shall advance us to heaven. Through all the gusts of ten∣tations, and flouds of afflictions, wee shall be borne safe in Christs Arke.t Nothing shall pluck them out of my hand. Satan cannot, he is cast out: tyrants cannot, for if we suffer, we conquer: sinne cannot, for grace abounds above sin: sicknesse cannot, God is strongest when we are weakest. Death cannot, that serpent hath lost the sting. In∣deed Non minus vita sine luctibus, quàm mare sine fluctibus. All our voyage is a tem∣pestuous navigation: the shore from which we lanch, is our nativity: the Port whi∣ther we are bound, supernall felicity: the sea we must passe, full of raging calamity: the ship wherein we saile, full of sweet security. There will be crosse windes, but let us rest in the Arke, the Church; and trust in the Pilot, Christ: and our danger is not halfe so sure as our deliverance: we may faile of grievous afflictions upon earth, we shall not faile of glorious salvation in heaven.

9 Noahs body being entred into the Arke, seemed there a dead man: that ves∣sell being a grave or tombe unto him, wherein he was buried. Yet was that by Gods appointment, the meanes to save him, which in all reason seemed to bury him. And if Noah will be safe, he must goe into this sepulcher, and be buried in the Arke, as the Arke in the water. So must there be in us a mortification of lusts, and buriall of our

corruptions: and there is no way to everlasting life but this. The soule cannot live, while the sin doth live: one of the two must die, the corruption or the person. Thus is death the way to life; and mortification of lust, to the resurrection of blisse. He that thus dieth not, never lives: and he that is not thus buried, never riseth againe with comfort.

In how wretched an estate then are many, that scarce know what mortification meanes; unlesse it be to mortifie grace, and to bury all holinesse. The old man raignes, and the new man serves: corruption lives, and grace is dead. To mortifie goodnesse by our sins, this is common: but to mortifie our sinnes by goodnesse, this is rare. What a preposterous change is this? Christ should live in us, and we cr••∣cifie him againe: sin should be crucified in us, and that liveth. But this is a true say∣ing; He that will live when he is dead, must die while he is alive. Proceed we then after this spirituall death, to the buriall of our sins. It was the manner of the Iewes, to bury their dead with odors: bury we sin with the Incense of our prayers against it, that it may never returne upon us. Only two things let us avoid in the buriall of our sinnes, which we observe in the buriall of our friends. 1. When we bury our friends, we doe it with mourning, to testifie our loves, that we are loth to part with them. Our sins must not be so buryed; no sorrow at their departure: no man weepes to lose an enemie, nor grieves to be rid of a Tyrant. Shall we sorrow, to lose the proper cause of our sorrow? It was good newes for Israel, that Sisera was dead i•• the Tenths of Iael; and Deborah sings; So perish all thine enemies, O Lord. Sepelu••∣tur cum gaudio, quae non retinentur sine periculo. Let them be buried with joy, that cannot be kept without danger. 2. When we interre the bodyes of our friends, it is done in hope that they shall rise againe: by no meanes, so bury we our sins; let there be no desire of their resurrection: wrong not the Sepulchers of the dead, let them sleepe for ever. Otherwise, like Iudas, and Demas, and such hypocrites; they bury them not in their forgotten graves, but in their owne hearts. And so Cum s••••∣gent corpora, resurgent & peccata; their sins shall rise with their bodies, and goe with them to judgement.

Lastly, the Apostle compares is to Baptisme: that which was Noahs Arke to them, the same is Baptisme to us: the Arke saved them, Baptisme saveth us.u The like figure whereunto, &c. The particular Instance, or point of reference is Baptisme; the Generall is the Church. For Baptisme no otherwise saveth us, than as it is a seale of our admission into the Church, and incorporating into Christ. Therefore i•• is a Synechdochicall speech, the part for the whole, the doore for the house, Bap∣tisme for the Church.

Baptisme is the doore of entrance into this Arke; therefore the sacred Fo••t 〈◊〉〈◊〉 commonly placed neere the Temple doore. As in Salomons Temple were three roomes, the Porch, the Body, and the Holy of holies; and they must passe thorow the one into the other. So in Christianitie, we cannot enter the Holiest of all, b••t by the Church; nor into the Church, but by the Porch of Baptisme. There mu•••• first be shipping, then sailing, last of all arriving: we must be shipped with Christ by Baptisme, saile with him the Pinnasse of the Church, or else not arrive at the co•••• of eternall blessednesse.

The end of Baptisme is double; Principall and lesse principall. The princi∣pall is to assure us of two things. First, the remission of our sins;x Be baptised 〈◊〉〈◊〉 the name of Iesus, for the remission of sinnes. And next, that wee are within Gods covenant, partakers of his grace here, and of his glory hereafter. The lesse princi∣pall consists in three things. 1. To note a distinction betweene Christians and In∣fidels: a cognisance or liverie to tell the world, whose servants we are; the Colours of that Generall under whom we fight. 2. To be the bond of Christian societie.a Keepe the unitie of the Spirit in the bond of peace: Why? Because there is One faith, One Baptisme. We are all baptised into one Christ; the remembrance of our Baptisme is enough to stay contention. 3. It is a profession of homage to that God, even

those three persons, in whose Name we are baptised. And it is a holy memoriall of Christs baptising in the sea of his Fathers wrath for us.

bExcept a man be borne of water and of the Spirit, he cannot enter into heaven. As ••he Spirit is an inward necessary cause, so Baptismall water is an outward necessary ••eanes, of our regeneration. It incorporates us to Christ; Vt susceptus à Christo, & Christum suscipiens, non idem sit post lavacrum, qui fuit ante baptismum: sed corpus ••••geniti, fit caro crucifixi: so that the body of the baptised, is become the flesh of him ••hat was crucified. The day of the Infants baptising, is the day of his marriage; wherein he is made the Spouse of CHRIST by the union of the Spirit. As Christ was made our flesh Nascendo, by being borne: so we are made his flesh Renascendo, by ••eing new borne. The Spirit being in the new birth instead of a Father, and water ••n stead of a Mother.

As there is a long Antiquitie of Sacraments, so a speciall necessitie. For Anti∣quity; in Paradise was a Tree of knowledge, and a Tree of life: both Sacramentall ••rees. For necessitie; as a man consists of two parts, one visible, the other invisi∣ble: so respondent be the meanes to draw him to heaven, the Word and Sacra∣••ents: and a Father calls the Sacrament, Verbum Visible, a visible word. We fell ••rom God to Satan by visible things; God brings us backe from Satan to himselfe ••y visible things. Wherein we may see the infirmity of our natures; the Lord is ••aine to stay us up by many helpes: the word for our eares, the Sacraments for our ••yes. If we see a house held up by props, pinnes, columnes and supporters; we say, ••t is certainely old, sere, and weake of it selfe.

I doe not enforce an absolute necessitie of this, as if God could not save us with∣••ut it. Of it owne vertue it hath no such power to salvation; water of it selfe be∣••ng readyer to drowne, than to save; especially the Infant being dipped into it. No ••an concludes the Innocents out of the Arke to be damned and cast into hell; so ••or the Infants of Christians that die unbaptised. It pleaseth the Lord to admit In∣fants to baptisme, though they be not able to answere for themselves. And as it was ••n his Iustice to impute my sin to my child, to make it guilty: so it pleaseth his mer∣cie to take my faith for my child, to make it holy.

cOpen thy mouth for the dumbe, in the cause of all such as are appointed to destructi∣••••. Still the Lord requires our speech for those speechlesse little ones; whom the ••loudy Papists appoint to destruction. They cannot answere for themselves; but ••he Lord Iesus, when he was on earth, spake for them; and he hath sent us to pleade ••heir cause. They have those great Dukes and Peeres of heaven for their Patrons,d The Angels: and shall we be silent.

Parents love to heare well of their childrens states in this life, much more ••hould they enquire of their state to come. The greater their joy in them, the grea∣••er their sorrow for them; especially when they fall sicke in the field, and die at ••ome; as thee Shunamites sonne: but more especially if likef Davids son, they ••ie without the Sacrament. Then their ignorance and distrust puts them into a hope∣••es griefe: as if they were of the stocke of Ismael, and not the seed of Israel. And ••ven those that will not keepe their houres with God and the Church, in respect of ••tate and outward complement; yet take on with God and man if their children ••misse baptisme. I would they did thinke of that womans speech to Elias;g Art ••hou come to call my sin to remembrance, and to slay my son? that God in slaying their ••ons, brings to remembrance their sins. But that good Lord, who punisheth our ••eglect, shewes mercie to those little ones. They often vanish from us in a night, be∣••ore we have scarce looked on their faces: but the God of compassion, who pities ••hem in Ashur and Niniveh, will he forget the seed of Christians? We misse them ••n our armes, behold they are in the armes of God. They are plucked from the mo∣thers bosome, but unto Abrahams bosome: translated from a cradle below, to a Throne of immortalitie above. How oft doth a friend among men, take a babe from the poore feeble mother, and bring it up as his own; as Pharaohs daughter did Moses!

And shall not God take a child from the wombe, or waine it from the brest, to have it nursed in heaven, lest it should finde ill bringing up here?

Let this comfort parents against that unmercifull doctrine of Rome; teaching that if children dye on earth without baptisme, they must dye hereafter without mercy. That infants who cannot speake or doe ill, whose flesh is but new quickned in the wombe, or bones scarce gristled out of the wombe; should passe from the darkenesse of the wombe, to outer darkenesse for ever; this is the voice of the Dea∣gon goared with bloud. The Lambe of God speakes better things, and gives his bloud to these little lambes. David grieved for the child sick, but desired not re∣spite of life for circumcision: and though the child dyed on the seventh day, (which had beene terrible, if the want of a day had lost it for ever) yet hee then ceased mourning.

The children of Israel forbore circumcision forty yeeres, during all their jour∣ney in the wildernesse: will they pronounce damnatory sentence on all them? If not, why then on ours? Hath the state of the Gospell less•• mercy and pitty than the Law? Goes it harder with the infants under Christ, than under Moses? They had a set day for circumcision, the eight: we have none defined: hath not the Lord in this left it freer? Those infant Martyrs, to whose memory they observe a feast as to Saints; desired nor Baptisme, nor their friends for them; much lesse that bap∣tisme of bloud; but their hearts rather bled for it: yet are they glorious in heaven. Iohn Baptist seemes not to have beene baptised himselfe, by his answer to Christ,h I have need to be baptised of thee, and commest thou to mee? Gods love is no fancie that the want of baptisme may breake off. It were heavy for the poore child to be lost for the Parents or Ministers negligence.

To say that Baptisme even the most ritually and formally administred, saveth of it selfe, is to deifie it, and to make a god of the water, with the Gentiles. But the Lord saveth, and when he pleaseth, without thatk This day is salvation come to this house; he is also the sonne of Abraham, saith Christ of Zaccheus. This day, and yet that was not the day of his baptisme: he was made the son of Abraham, yet was not wash∣ed in Iordan. The Eunuch by faith, Cornelius by devotion, Lydea by obedience, re∣ceived grace before baptisme. Mary Magdalen, that scowred on to sin as if seven devils drove her, with tyde, winde, and saile; found mercy before baptisme;l Thy faith hath saved thee, goe in peace: Thy faith, not thy baptisme.

True sanctification may be without the visible signe, as the visible signe may be without true sanctification. One of their side saith, Necessity is two fold. 1. Ab∣solute, as meate is for life. 2. Or convenient, as a horse is for a journey: Baptisme is necessary this last way. Yea, a great peale of their owne voyces doth repeale that mercilesse sentence; which like Herod, hath sent out a decree against young infants: who because they enjoy but a little of this life, must lose all the next: Indeedm Hee that beleeveth and is baptised, shall be saved: but it is added withall; Hee that beleeveth not, whether baptised or no, shall be damned.

To conclude let us make a double use of this; the one for obedience, the other for faith. The former is a direction for our obedience, that we use the appointed meanes, Baptisme. The other for our faith, that we build not our salvation upo•• Baptisme, but upon Gods election and grace.

1 For Obedience; Baptisme cannot be wilfully neglected without great sinne. Let us neither with the Papists make it absolutely necessary: nor with the Ma••∣chees, wholly unnecessary: nor inconvenient with the Anabaptists, because they are children and cannot professe. But seeing children have sinne they ought to be wash∣ed; and seeing they belong to God they ought to be sealed. Seeing the Lord hath commanded it, let us performe it. Seeing he hath promised the washing away of sin, by powring on of water: let us powre on water for the washing away of sinne. Otherwise. we despise not the Minister of the Signe, but the God of both S••••e and Minister: and for those that refuse the Signe, it is a signe they refuse the grace:

and deserve the reproofe of Ahaz,n Is it a small thing to grieve men, but you will grieve God also? This was the condemnation of the Pharisies and Lawyers:o They rejected the counsell of God against themselves, in this very point of not being bap∣tised of Iohn. It is not onely the bare element, but the power of GOD with it, his wisdome to establish it, his constancie to maintaine it, his holinesse to sanctifie it, and his mercy to blesse it.

When Time, Place, Minister, all things concurre, let not us be wanting. They are young flowers, soone nipped by deaths cold hand. Perhaps some humane additi∣ons we dislike, yet know that this overthrowes not the ordinance of God. The foundation is sure what stubble soever be built upon it: fire shall purge that, Gods institution shall save thee. If thou maist have i•• pure and uncompounded, so take it: if otherwise, doe not refuse it: let no ceremony of man prejudice the ordinance of God.

And as we honour the Sacrament, so let us honour the word: for that must goe with the element, to make a Sacrament. The word hath saved some without baptisme; what men hath baptisme saved without the word? The promise of the Gospell is the writing, baptisme the seale. The certainty of the writing is from the Seale, but the validity of the Seale is from the writing. Indeed, neither writing nor Seale can save, without the Holy Ghost to apply them. In Baptisme, as inp Bethesda, if the Spirit move on the face of the waters, then there is healing. The serpent prevai∣leth against us in Sicco, in the dry ground: but in Aqua, in the water, hee loseth all his venome: satans malicious power is lost in the Sacramentall waters.

2 For faith, depend wee upon the election of GOD, which shall stand with meanes, if he afford it; without meanes, if he deny it. Among men, first the con∣ditions are agreed upon, then the seale is annexed: so God first receiveth into cove∣nant, and then sealeth. Men first possesse their sheepe, then marke them: first we muster up souldiers, then levy out some, and give them presse-money. The father being a good Land-lord, after the grant of a Tenement to a poore man, dies with∣out sealing it. Yet the right dies not, seeing an honest son commeth in place, who will be a confirmation to his fathers promise, a seale to his grant. God the father hath granted a covenant of grace to the beleever and his seed, promised them an estate of life in his Son Iesus: though haply the young seed be prevented of this out∣ward seale, Baptisme; yet the good Son Christ will performe to them his Fathers promise, and seale them up to eternall life. The claime of the proprietary is good ••lbeit no actuall marke be set upon his goods. The marke of God is invisible;q He ••nowes them that are his, andr my sheepe shall never perish, nor shall any man pluck them ••ut of my hand. Not a sheepe not the least lambe of a day old, yea, not that which ••s scarce eaned and brought into the world.s The Dragon stood before the woman, ••hich was ready to be delivered, for to devour her child as soone as it was borne: he watch∣••d upon the very birth, yet the child was caught up to God, and to his Throne. If the sin of the first Adam could bring an everlasting taint upon them, why cannot the bloud of the second Adam wipe it out for ever? The infant cannot reason, yet hath it ••he seed of reason: it hath a soule, though it know not so much; why then may it ••ot have faith? Children must come to Christ: what children?t little ones, that ••ave but little reason; yet Theirs is the kingdome of heaven. If so, then are they cleane, ••oru No uncleane thing shall enter that holy Citie: now what clenseth but faith? This ••aith then they have after a miraculous inspiration, by that blessedx Wind that blow∣••th, it selfe pleaseth where, and gets in no man knowes how. Draco's lawes altogether ••oncluded in death: death for this, death for that, nothing but the fatall noise of ••eath. But Christ is no Dragon, he is rather a Lambe that takes away the sins of the ••orld, a world of sins: much more will he heale these little lambes of his flocke.y The bloud of Abell crieth for vengeance, but Christ crieth with a stronger and more ••racious voice; my bloud for all bloud, my body for all sin, even of mine enemies: ••f he were an Herod in his butcherly doome, Rachel might weepe and make lamenta∣tion

for her little ones, and refuse comfort, because they are not. If the grave and hell, those Ministers of vengeance, were to devoure those unbaptised little ones; then eve∣ry mother and father, sister and friend, might howle and mourne, answering one ano∣ther with dolefull plaints and remediles moanings, and have no comfort, because they are not: yea which is worse, because they are, that is, they are in endlesse sorrow. B•••• blessed be God, that hath sealed us a better covenant: praised be he, that hath gi∣ven us better assurance and comfort, through the Sonne of his love IESUS CHRIST.

Notes

• a

  1 Thes. 2.16.
• b

  Zach. 2.8.
• August.
• c

  Psal. 139.14.
• e

  Ioh. 10.8.
• f

  Ioh. 3.9.
• g

  Ioel. 2.14.
• h

  Rev. 16.10.
• 1 Ioh. 2.16.
• 2 Cor. 5.19.
• 1 Ioh. 5.19.
• Chrys.
• Rom. 8.20.
• 1 Sam. 15.13.
• a

  Hos. 4.3.
• b

  Psal. 105.29.
• Aug.
• Ier. 4.6. Ioel. 1.18.
• Ion. 3.7.
• 2. Gen. 7.19.
• Ioseph.
• Gen. 2.10.
• Ludovicus Vives.
• Luk. 13.8.
• Mat. 13.30.
• a

  Gen. 18.25.
• b

  Gen. 6.11.12
• c

  1 Pet 3.19.20.
• d

  Luk. 16.26.
• e

  Esa. 61.1.
• f

  Psal. ••8.11.
• g

  1 Pet. 3.21.
• h

  Gen. 7.4.
• i

  Ezek. 18.20.
• k

  Ion. 4.11.
• l

  Deut. 28 50.
• m

  2 King. 8.13.
• n

  Deut. 20.14.
• o

  Deut. 24.16.
• p

  Exod. 20.5.
• q

  Ier. 31.29.
• r

  Hos. 2.2.
• s

  Ezek. 18.4.
• t

  Psal. 109.10.
• Vers. 14.
• u

  Ier. 5.1.
• x

  Hos. 4.2. Vers. 3.
• y

  2 King. 10.23.
• a

  Psal. 102.26.
• b

  2 Esdr. 5.54.
• c

  Iudg. 5.21.
• d

  Pro 22.28.
• e

  Pro. 27.10.
• f

  Eccl. 9.10.
• g

  Luke 5.39.
• h

  1 Kin. 21.3.
• i

  1 Kin. 12.8.
• k

  Eccl. 39.1.
• l

  Ier. 6.16.
• m

  Iob. 32.7.
• n

  Eccl. 4.13.
• o

  Pro. 16.31.
• p

  Ier. 7.12.
• q

  Levit. 19.32.
• r

  Esa. 3.5.
• s

  Gen. 27.32.
• t

  Eccl. 7.10.
• u

  Psal. 19.8.
• x

  Psal. 4.7.
• August.
• y

  Ier. 44.17.
• Vers. 22.
• a

  Ioh. 6.26.
• b

  Matth. 16.7.
• c

  Ioh. 2.3.
• d

  Rev. 21.23.
• e

  Hos. 13.11.
• f

  1 Sam. 8.13, &c.
• Chrysost.
• g

  Gen. 11.4.
• Aug.
• h

  Iob 8.9.
• i

  Dan. 3.25.
• k

  Psal. 102.27.
• l

  1 Pet. 4.7.
• m

  Psal. 119.96
• n

  Esa. 57.1.
• o

  Lam. 4.18.
• p

  1 Cor. 15.43.
• q

  Psal. 71.9.18.
• 2 Sam. 2.
• r

  2 Chron. 16.12.
• Gen. 38.
• s

  Ezek. 28.14.
• t

  Luke 17.32.
• u

  Iob 13.26.
• x

  Galath. 5.7.
• Novemb. 5.
• a

  Iohn 11.12.
• August.
• b

  Gen. 6.11.
• Chrys.
• c

  Esa. 3.9.
• d

  Gen. 6.11.
• e

  Gen. 6.2.
• f

  Ioh. 8.44. Chrys.
• g

  Matth. 22.30.
• h

  Luk. 8.30.
• i

  Luk. 24.39.
• k

  Psal. 104.16. Secundum na∣turam, non se∣cundum opera. Ieren.
• l

  Deut. 3.11.
• Observ.
• Observ. Aug••
• m

  2 Cor. 6 14.
• n

  1 Cor. 7.14.16.
• o

  Deut. 7.14.
• p

  Iudg. 3.6.
• q

  1 King. 21.25.
• r

  Iudg. 16.
• s

  1 King. 11.4.
• t

  2 Chron. 21.6.
• u

  Gen. 34.14.
• a

  Gen. 27.46.
• b

  Iudg. 14.3.
• c

  1 Cor. 7.33.
• Bern.
• d

  Eccles. 5.10.
• e

  Luke 17.27.
• f

  Luke 12.19
• g

  2 king. 5.26.
• h

  Matt. 19.24.
• i

  Eccles. 2.24.
• k

  1 Tim. 4.3.
• l

  Psal. 137.6.
• Suid.
• Aug.
• q

  Eccle. 23 12.
• r

  Titus 2.14.
• s

  Psal. 15.4.
• t

  Psal. ••6.3.
• u

  Phil. 4.8.
• x

  Psal. 12.1.
• a

  Psal. 145.15.
• b

  Iosh. 1.16.
• c

  Gen. 7.11.
• d

  Iob 38.11.
• e

  Psal. 104.6.
• f

  Ier. 5.22.
• g

  Psal. 107.23.
• h

  Psal. 24.2.
• i

  Psal. 136.6.
• k

  Eccl. 1.7.
• Basil. Ambros. Bed.
• m

  Psal. 148.4.
• n

  Psal. 18.13.
• o

  Iob 26.8.
• p

  Gen. 7 4.
• q

  Iosh. 10.12.
• r

  Esa. 38.8.
• s

  Hebr. 1.14.
• t

  Revel. 9.14.
• u

  Psal. 147.15.
• x

  Ioh. 1.13.
• a

  Psal. 148.8.
• b

  Psal. 114.5.
• c

  2 King. 19.22.
• d

  Esay. 36.10.
• e

  Psal. 77.16.
• f

  Psal. 135.6.
• Born.
• g

  Ion. 1.13.
• h

  Eccl. 39.28.
• i

  Psal. 2.4.
• Ann. 1621.
• Gualt.
• k

  Psal. 67.2.
• l

  Psal. 69.22.
• Sen.
• m

  Iob 6.16.17.
• n

  Luk. 4.••.
• o

  Prov. 23.5.
• p

  Act. 4.35.
• q

  Hebr. 11.26.
• r

  Obad. ver. 6.
• s

  Matth. 24.38.
• t

  Psal. 23.4.
• u

  Gen. 8.1.
• x

  Psal. 36.6.
• y

  Psal. 11••.4.
• a

  Hebr. 5 4.
• b

  Ioh. 20.22.
• c

  Hebr. 2.13.
• d

  Gen. 27.20.
• e

  Iudg. 9.11.
• f

  1 Thess. 2.19.
• g

  Esay 4.1.
• h

  Luke 12.42.
• i

  1 Sam. 19.15.
• k

  Hebr. 5.9.
• l

  Iohn 16.21.
• m

  Gal. 4.19.
• n

  Esay 37.3.
• August.
• Es••y 6.10. and 49.4. Ezek. 3.7. Act. 28.24. 2 Cor. 12.21. Chap. 2.15.
• o

  1 Cor. 15.58.
• Vers.
• p

  2 Cor. 4.3.
• q

  1 Tim. 6.17.
• r

  Luk. 15.22.
• s

  Deut. 20.10.
• t

  Revel. 2.5.
• u

  1 King. 2.41.
• x

  Luk. 16.28.
• a

  Hebr. 11.7.
• b

  Gen. 6.13.
• c

  Gen. 18.19.
• d

  Am 3.7.
• c

  Ps••••. 25.14.
• f

  Ioh. 15.15.
• g

  Prov. 3.32.
• h

  Ioh. 21.21.
• i

  Matth. 13.13.
• k

  1 Cor. 2.14.
• l

  Matth. 11.25.
• m

  2 King. 4.23.
• n

  Hebr. 11.7.
• o

  Psal. 130.4.
• p

  2 Sam. 7.19.
• q

  Psal. 119.120
• r

  Esa. 37.3.
• s

  Gen. 6.9.
• t

  Rom. 3.23.
• u

  Psal. 130.3.
• x

  Phil. 3.12.
• a

  Eccl. 7.20.
• b

  Gon. 6.8.
• c

  Iob 9.21.
• d

  1 Cor. 4 4.
• August.
• e

  1 King. 6.1.
• f

  Esay 38.3.
• g

  Hebr. 11.33.
• h

  1 Cor. 6.2.
• i

  Psal. 121.••. Aug.
• k

  Deut. 8.••.
• l

  Psal. 119.82.
• m

  2 Chron. 32.31.
• n

  Gen. 22.2••.
• o

  Ier. 17.9.
• p

  Iob 9.2••
• q

  Psal. 19.12.
• r

  Luk. 9.55.
• Aug.
• s

  Psal. 50.15.
• t

  Psal. 147.9.
• Aug.
• Aug.
• August.
• u

  Gen. 7.16.
• x

  Dan. 3.25.
• a

  2 King. 6.17.
• b

  Ps••l. 27.1.
• c

  Psal. 135.6.
• d

  Psal. 107.27.
• Vers. 26.
• e

  Gen. 7.2.
• f

  Ezek. 14.21.
• g

  Gen. 7.9.
• August.
• Vsurpa utilia, fuge perniciosa, relinque super∣flua. August.
• h

  Iam. 3.7.
• Aug.
• i

  Iob 5.23.
• k

  Luk. 12.7.
• Eight per∣sons.
• l

  Gen. 2.18.
• m

  Eccl. 40.23.
• n

  Mal. 2.14.
• o

  1 Pet. 3.7
• p

  Gen. 2.24.
• q

  Psal. 128.3.
• s

  2 Cor. 11.3.
• r

  Gen. 3.16.
• t

  Numb. 30.13.
• u

  Esth. 1.20.22
• x

  Luk. 2.48.
• a

  Act. 17.26.
• b

  Gen. 9.19.
• Maeroris tem∣pus, non laeti∣tiae, Ambr.
• c

  Ioh. 16.21. Gen. 5.29.
• d

  Gen. 21.6.
• Aen. Sylv.
• e

  Iob 39.16.
• f

  Lament. 4.3.
• Ierome.
• g

  Gen. 18.32.
• h

  Gen 39.5.
• i

  Act. 27.24
• k

  Luke 19.••.
• l

  1 Tim. 5.8.
• m

  Gen. 7.••.
• n

  Psal. 101.••.7.
• Gen. 6.21.
• o

  Esa. ••.12.
• p

  Esa. 13.12.
• q

  Iudg. 7.4.
• r

  1 Pet. 8.18.
• s

  Matth. 7.13.
• t

  Cant. 4.16.
• u

  Psal. 45.10.
• x

  Cant. 4.9.
• y

  Kevel. 22.2.
• a

  Psal. 41.11.
• b

  2 King. 4.27.
• c

  Iob 16.4.
• d

  Psal. 78.20.
• e

  Rom. 8.32.
• f

  Acts 2.47.
• g

  Acts 4.12.
• h

  Ioh. 1.5.
• i

  Mat. 8.27.
• k

  Ioh. 1.13.
• Epiph.
• l

  Rev. 7.9.
• Aug.
• m

  Luk. 1.70.
• o

  2 Kin. 2.19.
• 1 Cor. 12.28. Eph. 4.11.
• p

  Cant. 1.6.
• q

  Mat. 13.25.
• r

  Gen. 1.31.
• s

  Gen. 18.32. August.
• t

  Iohn 10.28.
• u

  1 Pet. 3.21.
• x

  Act. 2.38.
• a

  Eph. 4.5.
• b

  Ioh. 3.5.
• Leo.
• Aug.
• c

  Prov. 31.8.
• d

  Mat. 18.10.
• e

  2 King. 4.20
• f

  2 Sam. 12.18.
• g

  1 King. 17.18.
• Iosh. 5.5.
• h

  Mat. 3.14.
• k

  Luk. 19.9.
• l

  Luk. 7.50.
• Alzim.
• m

  Mar. 16.16.
• n

  Esa. 7.13.
• o

  Luk. 7.30.
• p

  Ioh. 5.4. Cypri.
• q

  2 Tim. 2.9.
• r

  Ioh. 10.28.
• s

  Rev. 12.4.
• t

  Mat. 19.14.
• u

  Rev. 21.27.
• x

  Iohn 3.8.
• y

  Heb. 12.24.