Commentary on 2 Peter

e pich display it in their wearing, the poor in their swearing. I will not tell you, that this Idol goes in strange and fantastical dress: that is indeed an inseparable sign, yet but one, you shall have her sit as pertly under a broad Felt pulled down to the eyes, as upon a Bever: and find her as soon in a little Geneva -set, as in a great Spanish Ruffe.

Blasphemers: men have sworn themselves hoarce with oaths. There is a Word that is clothed about with death; and that Word is too frequent in the jaws of men, till the fearful Name of God be made as vile as common air. Disobedient to parents: This is so arrogated to the young, and so tolerated by the old, that for this cause God shortens their days, and sets parents a weeping for the loss of their children's bodies, that regarded not the loss of their souls. Vnthankfull: this vice hath usurped a propriety of that, which is only borrowed: customary fruition hath made men scarce think themselves beholden to God. Otherwise, why do not rich men aboun • in praises, as God hath made them abound in riches? Perhaps they do not think their riches came in God's name, and therefore cannot with a good conscience thank him for them. Vnholy, or profane: God hath made all us, and all ours: he reserves but the Tenth of our goods, and the Seventh of our time, but Totum hominis, our whole selves. We are his 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 himself?

Without natural affection: when men willfully transgress against Grace, God suffers them to sin even against nature. They that have lost the love of their Father, 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 faithfulness that ties us in a covenant with man. We are Foedi-fragi in both: have broke the vow made in our Baptism, and are so full of levity, that there is more credit given to the print of our seals, than to the faith of our souls. If any Nation break 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 honor of calumniation, they monopolize it into their own hands. The Make-bate runs from house to house, and carries the burning coals of contention, till he sets them all a-flame, and then warms his own fingers at the fire. Incontinent: The Devil hopes that this vice in the next age will be held a virtue; 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 Stews will get it. Vrbs est jam tota Lupanar. Fi ••• The violences of former times were courtesies to ours. Then it was a friendly imposition, you shall stay and eat with me: now it is a friendly enforcement, you shall stay and drink with me: and if there be any failing in the quantity, they are as Fier • as Tigers. Despisers of those that are good. It is the honest man's commendation, to contemn a vile person, but to honor them that fear the Lord. And David's delig • was in the Saints, and such as excel in virtue: To honor virtue: To honor virtue in rags, 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 warp a Princes Justice to their own humors, will strike at that sacred blood. If the former world had any actours to do it, this world hath more, even Patrons to defend it. Headie. That whereas God hath made man's reason to go foremost, his hand after it: these do first, and think afterwards; and then beat their wits to make good, what their wills hath made necessary. High-minded: That are like chimneyes; they overlook all the house, yet are the foulest part of it. They think that neither God nor man knows 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 sum of all profaneness. God did form them, pleasures deform them: God would save them, pleasures would destroy them: they are m •••• men to love pleasures more than God.

Thus I have shown you some representation of these evil times; the works of the old world, the works of the old man. They are old in your practice, old in • our remembrance; O that so old, that they were dead in your performance. Novus • uus, novus animus: let me tell you of a new lesson; indeed more truly old than the o • er. For goodness was before sin, truth ancienter than falsehood. But new to your • llish, new to your apprehension, new to your approbation, new to your practice. Whatsoever things are true, that do not savor of hypocrisy: honest, not of vanity: • st, not of iniquity: pure, not of obliquity: lovely, not deformity: of a good report, • ot of infamy: if virtue hath given them worth and weight: and praise, an orna • ent of grace and beauty: receive, hear, learn, think, do these things, and the God 〈◊〉 peace shall be with you.

Such is the fearful 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! Help Lord, for the godly • ile among the children of men. When ungodliness so reigns, that piety is almost • uite lost, it is high time to cry, Help Lord: and indeed, Quid jam nisi vota super •• t? O may the virtue of that blood, which is able to buy off all our sins; mor •• fie sin in us, and purge sin from us: that our remaining days may be spent in a due • reparation for our great Audit, at the second appearing of JESUS CHRIST. Amen.

Bringing in the flood upon the world of the ungodly.] 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 rain from their bottles, the waters from their channels all answer the Lord, as the Israelites did Joshua: All that thou commandest us, we will do: and • hither soever thou sendest us, we will go. We are ready to be charged, what shall we do? He saith, clouds pour down, seas break loose, smite the world, drown 〈◊〉 . Loe, how they concur in their ready execution, and unite their forces to an • niversall flood. The points I insist upon, are three: How this deluge was caused, • ow far it prevailed, how long it continued; with some useful observations de • ived from them.

First, how it was caused: It was a work of Almighty power, which also used • he concurrence of some natural means. All the fountains of the great deep were • oken up, and the windows of heaven were opened. The Hebrews have called foun • nes Gnaiim, which signifieth an eye: eyes being like fountains to destill tears. 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 think to • e higher than the earth, and restrained only by God's providence from overflow • ng it. 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 God's command. At first thou didst Cover the earth with the deep, as with a garment, and the waters stood above the moun • aines. But at thy rebuke they fled, at the voice of thy thunder they hasted away. They go up by the mountains, and down by the valleys, unto the place which thou • ast founded for them. Thou hast set a bound which they shall not pass over, nor • ne again to cover the earth. The sand is this bound by a perpetual decree: though • hey toss, and roar, they shall not prevail. And it is fondly imagined, that the •• a is now higher than the earth. They that go down to the sea in ships, Down, • herefore not higher. Thou hast founded the earth upon the seas, and established it up • the floods. Super maria, upon the seas, therefore not under them: and so founded, • ot so only forced. He stretcheth out the earth above the waters; therefore not the water above the earth. All the rivers run into the sea: but the natural course of the waters is downward. But how then find we springs in the tops of mountains? • ot by miracles, but natural: God so disposing them to exercise their natural motions. Not that they come of some vaporous sweat or distillation of the earth; for then they could not so vehemently boil 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 bears at the fountain. But the sea doth so violently rush into those receptacles of the earth, which she finds hollow, that it forceth springs even upon mountains. Most interpreters by this Deepe, understand the deep heads and springs of waters within the earth, which were opened and enlarged to this inundation: those Exod. 20.4. Waters under the earth, the rivers and deep gulf gushing forth.

The windows of Heaven.] This signifies not an eruption of any waters in the Crystal heavens, as they call that above the starry sky. Some have conceived waters to be above the firmament to mitigate the heat of the stars But. 1. the waters are an heavy substance, and should be kept there against nature. 2. If these waters had come from thence, there must have been a dissolution of the starry heaven. 3. The watery heaven should then be a vacant place. 4. The celestial bodies have no need to be refrigerated: for they are of no fiery and elemental nature, they admit no qualities: the Sun it self not being hot formaliter, sed effective. But it is objected; Ye waters that be above the heavens: By heaven is understood there the lower region of the air. So it is said, The Lord thundered in the heavens, hailstones and coals of fire: but thunder, lightning, and hail, come not properly from heaven, but from the air. There be three heavens; A •• um; so we called the fowls of heaven, that is, of the air; Sydereum, so the Firmament is called Heaven; Empyreum, the fiery heaven; so called, not for the he • , but for the glory. If the air be so comfortable, that is but lightened with the Son, what is the heaven, where the Sun it self is? If that be so refulgent, how glorious is the heaven where God himself dwells!

This opening of the windows, is the breaking of the clouds, wherein the waters are contained. He bindeth up the waters in his thick clouds, and the cloud is not 〈◊〉 under them. Here he unbound those vessels, and made vents for the rain like windows. Seneca writing of the general deluge, which he thinks not past but to come, gives these reasons. 1. The swelling and over flowing of the seas. 2. The earth itself putrifying and resolving into waters. 3. The conjunction of celestial bodies: as the world shall be drowned, saith he, when such stars concur in Cancer: so 〈◊〉 shall be burned when the same company mere in Capricorne. But indeed, these seem to be true causes. 1. The issuing forth of waters from the earth. 2. The violent eruption of the seas. 3. The continual rain from the clouds. 4. Which were increased by the liquefaction and distilling of the air into water.

But the Principal Agent here was the Lord. I will cause it to rain upon the earth. It was his • peciall work, by the ministry of Angels, after no ordinary manner. There was no fatal necessity in it: for seeing God created the world in such wisdom and order, that one part should concur to the preservation, not to the destruction of another: it is vainly imputed to the constellation of the stars. For they can have no general operation over all the earth, but only in that place where • their influence worketh.

The Instruction we collect is this; that all God's creatures are at his beck: 〈◊〉 the greatest Lions on earth, Whales in the sea, devils in hell. What is greater that the heaven? Yet this ever-wheeling body shall suspend his swift diurnall motion, 〈◊〉 his command, to do service to his servants; Sun stand thou still in Gibeon, and that Moon in the valley of Aialon. The Sun cometh forth as a Bridegroom out of his chamber, and rejoiceth as a strong man to run a race. Yet to confirmed the faith of Hezekiah, he shall fly back as a coward, ten degrees at once in the dial of Ahaz. What is more huge, firm, and unfit to be dealt withal, than the earth? yet he makes it tremble, and open the jaws to devour his enemies; if he touch the bu •• , they smoke for it. The Whale wallows up and down the sea like a mountain, yet was he tamed to become the Prophets chariot, and bring him to land. The fa •• shed Lions forbear Daniel, they dare not touch the dish which God had reserved • or himself. And for Jonah, how he should lie in the bowels of that Leviathan • ree days, 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 days from a fish, than to raise a dead man after four days from • he grave.

The Angels are of a powerful nature: yet the good are made ministering spirits • or the heirs of salvation: the bad God tyes in chains and mussles their malicious • orces. Those that had prepared themselves to 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 Egypt, to signify his will; but 〈◊〉 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 Nineveh. God said • o the one, Arise and go, and he went not: he speaks to the other, Arise and go, and 〈◊〉 went; fulfilling the Makers command with all diligence. Thus all creatures have • mes and legs, when God bids them go; spirit and life is put into them, activity • o use them, wisdom to direct them, when they should punish. The Mariners • ere trying a chain of delays, with a number of shifts, desirous to save or reprieve • he guilty: but in vain they labor to evade the Council of God. While the men • re in advise, the winds and seas are in action: the men are backward, the other go • orward with their service: the men lose time, the other admit no dilation.

It is the Lord of Hosts to whom all these obey: Fire and hail, snow and va • our, stormy wind and tempest, fulfilling his Word. There is no Neptune, Admiral of • he Seas, nor Aeolus Master of the winds, nor Mars General of the wars, nor Iu • iter King of thunders; but only the Lord. Who divided and diverted Jordan? • his retrogresse was no ordinary thing: we might well say, What ailest thee, O Ior • an, that thou wast driven back? Many being crossed by the creatures, fall to bla • pheming them: but let us reprove them, as the Prophet did Sennacherib; Whom • ast thou blasphemed? and against whom hast thou exalted thyself? even against the Holy One of Israel. Whom are you angry withal? Do the rain and waters di • please you? Alas, they are servants, if their Master bid smite, they must not for • ear. They may say truly, What Rabshakeh usurped; Are we come without the Lord? he said, Go and chastise them. Thus was it in this Deluge; the Lord brought • he Flood. 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 midst • etwixt swallowing pits; the waters of the sea below us, and the waters of the • rmament above us, if the one were not kept down, and the other held up, by the • ower of God, they would drown us every moment. But if it be easy 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 far it prevailed. This was even to the over • helming of the whole earth; that not the tallest Cedars, nor loftiest buildings, nor highest mountains could appear: even fifteen cubits upwards. Some moun • aines are said to be of an exceeding height; therefore cavillers find impossibility in • hese natural causes, for the waters to transcend them fifteen cubits. So neither the • apings of the sea, nor the sluices of the earth, nor the Cataracts of heaven, with the • elpe of all those Signs which they call Aquatilia; as Cancer, Pisces, Pleiades, Orion; • nd among the Planets, Venus and Luna, could do it. We need not here answer, • hat the superior and inferior 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 natural causes, when every believer of • he Scriptures perceives here the supernatural finger of God? So he commanded, so the creatures obeyed, and so the wicked were destroyed. From hence we may collect four meditations.

1 That no power of man is able to withstand the will of God: it must be accomplished, though an whole world perish. It shall stand firmer than the Firmament; 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? unless 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 will smite. This the damned prove in he •• by woeful experience: always willing what is and shall be ever absent: and always nilling what is and shall be ever present. In aeternum non obtinebit quod vult, & in • te • num sustinebit quod non vult. The men rowed hard, to deliver the Prophet; but the s •• was tempestuous against them. Man roweth, and God bloweth; there be arms for the one, winds for the other; which is likeliest to prevail? How much, against how little! The Ocean with his fury, against one wooden Vessel: great waves against small strokes. Such are all devices and endeavors against the Lord. Oenus tor ••• , in the proverb: Oenus weaves a rope, and an Ass stands by and bites it off.

How impossible will it be for the wicked to stand in the day of Judgment? If all the sinners on the earth, with all the devils in hell, oppose the Judge; it is less th •• for one unarmed man to set upon a legion of well appointed soldiers. There is no fortification against, no evasion from the Lord. Fugitive Jonah gotten to I • ph • , and thence to sea, might think all safe: but loe, presently a pursuivant is dispatched fro • heaven to attach him: Vengeance is ship'd in a Whirle-wind, and sails aloft in the air to overtake him. If a still spirit cannot charm sinners, God hath a turbule •• spirit, which is Severior Magister, to enforce them. There be spirits that are created 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 Justice, there be P • rsuivants 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 vain were their shifts in this deluge: could they have laid mountain on mountain, and upon the to • of all erected a Tower higher than Babel was ever meant: yet 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 ruin.

2 That strange sins meet with strange punishments. The monstrous and Giantly sins of those monstrous Giants we have heard: they were wonderful, yet the plague is of no less wonder. A continued rain of forty days, a prevailing Deluge of fifteen cubits; this was without example before it, nor shall any m •• ch be after it, but the Deluge of fire at the last. Sodom was guilty of a strange and unnatural sin, therefore destroyed with a strange and untranaturall plague; hell • 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 runagate in his own Land; till he finds that he kille • himself more than his brother. O how bitter is the end of sin, yea, without 〈◊〉 bitter! Jonah admitted a wonderful neglect, the chastisement comes little short of wonder. Pursued by a Tempest, discovered by a lot, condemned by himself, thrown over-board by his friends, wrapped in weeds, in the bottom 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 soul in a swoon, his like a • the last cast, the gasps and pangs of death upon him, the very throbs of desperation oppugning him, that his hope of eternal life was in his sense exiled: here was a punishment to the admiration of all the world.

The monstrous sin of this Land, Drunkenness, (and we may so call it, for it turns men into monsters) is answered by as strange a punishment. What living man ever saw such a Summer? All eyes behold, all tongues confess, that it hath 〈◊〉 strange weather for the season. But their hearts consider not, how strange the sin is that procured it, Act. 11.28. There was an universal dearth, and it came to pass in the days of Claudius Caesar. The worlds Emperor bred the worlds estate. The vices of Princes infect the people, that Qualis Rex, talis grex. This Claudius was an insatiate drinker: his own mother called him a monster, a work of nature begun, not finished. No marvel if dearth comes in the days of Claudius: if God deny fruits to a drunken generation. We may justly fear a famine, and expect (not as CHRIST said, The harvest is great, and the laborers are few; but) that the harvest should be small, and the laborers many. If the Lord thus forbear to smite us, it is not propter paenitentiae nostrae meritum, but misericordiae suae beneplacitum. Howsoever, let us abhor the sin, whereupon follow so many mischiefs. As murder and outrage; Violentia in vinolentia. Poverty; the children come to weep for bread, because their prodigal fathers have drunk it. Scandals; the honors of the noble are traduced, while the drunkard sits like a Caesar, taxing all the world. Blasphemies; for such are the graces that come by the inspiration of the pot. Impudent demeanors; for sumptuous potations inflame presumptuous actions. Uncleanness; Ebrietas castitatis naufragium: Bacchus is but a Pandar to Venus. Discovery of secrets: Noah being drunken revealed those secrets that lay hid 600 years. Wicked fellowships: for such a trick or quality of insatiate drinking, the devil himself was once called Robin Good-fellow. There was a street in Rome called Vicus sobrius, the sober street; 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 God's own Celler, Cant. 2.5. There be inebriated, Psal. 36.8. O faelix & paucis nota voluptas! CHRIST hath begun to us, let us pledge him, Psal. 116.13. a health indeed: A saving health unto all Nations.

3 God's favor and anger changeth the use of the creatures. The rain from above, and the fountains below, are things we cannot lack: yet did his wrath make these the instruments of the worlds desolation. He can turn principal helps to principal plagues. The wind is a fan to purge the air, as the lungs lie by the heart to do it good: it is the only means of sailing; yet how often hath it brought the vessel to ruin? Children, the dearest jewels of love, the living pictures of their parents; are often made their heaviest scourges. The wife, one half of man's self, the best of temporal blessings, becomes not seldom the fearefullest Cross. The Quails, so dainty flesh, were Israel's rats-bane: and the children of the Prophets died by a bitter herb in the pot ordained for their sustenance. Fire, so unspareable an element, consumeth a whole City in God's anger. The earth that firmly supports us, hath swallowed the wicked; the bread that nourisheth, choked them. All which should make us fearful of offending, lest our comforts become our corrosives; the delight of our eyes, our eye-sores: our tables a snare, and that which should have been for our wealth, an occasion of falling. God's displeasure upon our sin, is able to turn nature upside down, that like Sennacherib, we become the spoil of own bowels.

There is no confidence to be put in worldly things: for if the earth it self be destroyed, what shall become of the temporalities it beareth? The foundation being ruined, the building cannot stand. What became of all that gold and silver, which in hoards and heaps the covetous had gathered? what became of their houses so stately and sumptuous? What, of the curious guardens, delightful arbors, the spacious bounds of oppression extorted from the poor? who was the richest man, when all found one swallowing grave? The trees grow different in the forest; some greater, some straiter, some broader, some taller, some younger, some older, some fruitfuller, some doated. But when they are hewn down 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 Client; that of a polititian, this of a fool; 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 paid 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 Job. 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 Devil, like the Pope, forgeth a donation. All is delivered unto me, all is mine. But question him like a thief at the bar; 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. Riches make themselves wings, and fly away as an Eagle toward heaven. All riches have wings, and f • ie away: the evil gotten, like Noah's Raven, come back no more: the good and well gotten, like Noah's Dove, return with an olive branch of peace. They are called Riches of this world; would you have them go out of the world, and follow you past the grave? The dog will go with you so long as you go with his master; but if you leave him, he will leave you. They are seldom profitable, often perticious, always dangerous. All those be good arguments, which are from the proper cause to the proper effect: yet they may fail by the intervention of a miracle. It is proper unto fire to burn, yet that vehement fire did not burn the three servants of God. It is proper to the sea to drown those that be cast into it, yet it did not drown • the Prophet in the very depth of it. It is proper to the Sun to move, yet it stood still at the prayer of Joshua. Proper for it to go 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 worldly riches to ensnare souls; If they do not, it is by miracle. Adoratores seculi, adulatores diaboli: they that worship the world, will flatter the devil.

Let this teach us to contemn the world, which we are sure shall be destroyed. Indeed, we may desire temporal things, according to our condition and requisite measure: but still with the Saints estimation of them, that Threw them down at the Apostles feet. Calcandumque docent, dum ponunt gressibus aurum. Saint Peter forsook all, yet the Pope in his rightengrosseth all. The Rabbins say, that Moses being a child, had Pharaohs Crown given him to play withal, and he cast it down to the ground, and kicked it about. As it were a sign of his future vilipending temporal things, that he should Esteem the reproach of Christ, greater riches then the treasures in Egypt. CHRIST'S counsel is, Sell all that thou hast, and give to the poor: 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 soul, to enrich his body; is more mad than he that kills his horse to loose his money, at a race. But alas; How • re the things of Esau searched for; the things of this world sought after! by oppression, fraud, Usury; as if this were the only end of getting, to have. But when a •• the poor members of Christ are clothed and filled, then put they money to the bank. Howsoever the covetous for one scruple of gold, will make no scruple of conscience: yet let us love temporal things, as poor people beg; for God's 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 favor of God, the kingdom of heaven, and the glorious riches laid up for us in Jesus Christ.

The last circumstance is, how long this flood continued. The exact time hath much pusled Interpreters: I will not perplex you with it. Only the plain Text saith thus; It rained forty days, the waters prevailed a 150 days, then they began to abate, but so slowly, that it was the Tenth month before the very tops of the mountains did appear. In all, the continuance seemeth to be upon a full year. Divines observe, that it began then the Spring, the Second month, which answereth to our May. 1. The world is then supposed to have taken the beginning: the plants then sprowting, beasts engendering, the ground aptest for tilling. Now that this was the time of the overflowing appears because from the creation to the flood, are reckoned just 1656 even years. 2. The first month being Nisan, which answereth to part of our March, part of April; and this being the second; proves clearly that it fell out in the spring. Howsoever this reckoning was discontinued in Egypt, (for the Egyptians began their year from the month Ptho, which answers to our September ) yet Moses here makes no new institution, but reneweth the old account. 3. That this flood might not be imputed to any natural causes, but only to God's power: the waters increasing in summer, which is a time for drought: and decreasing in Winter, when naturally they do swell and rise. 4. That it might be more grief to the wicked, to perish in the midst of their pleasure, and abundance: eating and drinking, making marriages, and merriments: they were taken away in the height of their jollity. At this time the flood ceased; for in the eleventh month after the flood, the Dove brought an Olive leaf, the sign of the spring. And at the coming forth of the Ark they presently began to multiply: now the aptest season for ingendring is the spring, especially for fowls. Besides, if it had not then been a growing time, herbs and plants putting forth; where had been food for their sustentation.

Thus long it continued; at last in the midst of wrath God remembers mercy: and as he corrected with his Rod of affliction, so he upholdeth with his st • ffe of consolation. As in the Ark he kept some seed alive to replenish the earth, when the rest perished: so he ceased the deluge, and at last delivered them out. God remembered Noah, and every living thing: he remembered the very beast. O Lord, thou preservest man and beast. Xenocrates an heathen Philosopher is commended for his pitiful heart, who succoured in his bosom a poor sparrow, that being pursued by a hawk came flying to him; and afterward let her go saying, Se supplicem non prodidisse; that he had not betrayed his poor supplyant.

Thus God sustained Noah and the rest for his sake, in a dark place, a whole year; being even then his light and comfort. Unto the upright there ariseth light in darkness: a light shined to Peter, when he lay bound at mid-night. Indeed what darkness can there be, where the Father of lights shineth? now he delivers them again to their long desired air, and causeth his Sun to send forth comfortable beams upon them. It was time for a renovation to succeed this destruction: to have continued this inundation long, had been to punish Noah who was righteous. After forty days therefore the heavens clear up, after 150 days the waters sink down. How soon is God weary of punishing, that is never weary of blessing! The Ark though it were Noah's 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, thinks it time to give him liberty out of it. The Justice of God is satisfied, the wicked punished, the waters diminished, the creatures delivered, the world again revived. After so long a storm there comes a calm: that he, who for his judgments ought to be feared, might also for his mercy be magnified. This world is as strait a prison in regard of heaven, as the Ark was in respect of the world: and our preservation is as wonderful, if we could see it. Desire we therefore (in fear and faith) that day; that as they went out of the Ark into the world, so we may go out of the world into that blessed Kingdom of JESUS CHRIST.

And saved Noah the eight person, a preacher of righteousness. What a wonder of mercy was this? one poor family called out of a whole world: eight grains of corn fanned from a whole barn full of chaff: eight lilies growing amongst a whole forest of thorns. 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 purify.

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

1 That Noah had his calling immediately from God; whereas we are mediately ordained by the imposition of hands; which is a most reverend symbol in the Church. For no man taketh this honor to himself uncalled. Christ is said to be a Priest after the order of Melchizedek: 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 Jewel, or the Jewel 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 royal, 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. CHRIST breathed on them, and said; Receive ye the Holy Ghost. The furniture and provision for the Ministers, is the HOLY GHOST. We hear in every place vocem Serpentis, the hissing of the old Serpent: let the world hear from us Gemitum Turturis, the groaning of that Turtle, the Spirit of GOD.

2 That the Lord honored Noah in conferring this office upon him. When he made him a Preacher, he gave him this dignity, that he should be saved himself, and all those whom his Ministry converted: that he might say, Here am I, and the children that God hath given me. I will but transiently touch at the honor due to Preachers.

Certainly, a Ministers life is full of honor here and hereafter too: so it is full of danger here and hereafter too. Vnicuique in sua art credendum & cedendum: We believe Physicians, when they give us prescripts: we believe Lawyers, whe • they give us counsel: we believe even Carpenters, in their Rules: we believe not Divines, though they bring nothing of their own Invention: but may say of their Sermon, as Jacob did of his Venison, The Lord hath brought it to our hand: So down and eat, that your souls may bless us, yea, bless God for us. Yet is every brain full of distraction about us, every mouth full of detraction against us, every hand full of retraction from us.

Men are so sick 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 color for going on in the ways of hell. Men suck their milk, like Mules; and then kick them with their he •• s. Cominaeus says, he that would be a Kings Favorite, must not have an hard name; that so he may easily be remembered when preferments are a dealing. It seem • s that Preachers have hard names, for few remember them, in the point of honor or benefit. The world regards them, as poor folks do their children: they would be loath to have anymore, because they are troubled to maintain them they have. In Jereboam's time, the lowest of the people were made Priests, and now Priests are made the lowest of the people. A Lay-man, like a Mathematical line, runs on ad infinitum: only the Preacher is bound to his Competencie; thus much, and no more. Never let him be rich, lest he be too bold, and tell us home of our faults. If he stoop not at the Pulpit-door, to take measure of the people's feet, let him fast when he comes down; they will soon shorten his commons. Therefore, the Gentry to the Court, and the Country to the Cart, and the University is universally despised. We ask not Secular honors, and eminent places: the Minister, like the Fig-tree, will not lose his sweetness to be preferred over the trees. Only, find we honor in your consciences: we are ambitious of no preferment, but to be instruments of your salvation. For what else is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of Jesus Christ at his coming? Yes, ye are our joy and glory.

3 That Noah faithfully executed this Calling, and continued Preaching an hundred years. In all which space, he declared to men the future Judgments of God, reproved their iniquities, persuaded them to repentance, and upon their amendment of life, prophetically assured them of mercy and forgiveness. And this he performed, not only by verbal, but by actual preaching: the very building of the Ark daily preached to the world. So that both in his doctrinal instructions, and exemplary life, he was a Preacher of Righteousness. Such is a Ministers office; 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : as they deliver their Sermons, with what brevity they can, and with what fidelity they ought: so to order their conversation, that their society may delight the good, and their very absence convince the lewd. CHRIST gave Peter a three-fold charge of Feeding: and those three kinds are distinguished into Precept, Pattern, and Beneficence. We do Pascere verbo, we should Pascere Exemplo, we are not able Pascere Subsidio. We are fain to eat our own bread, and wear our own apparel, only we desire to live with you: we spend our own means, only let us Preach to you.

What Solon told Croesus, Of one of the happiest men living; Pauper & justus, in tuguriolo, &c. sic mortuus: Is true of the Preacher; no notice taken of him. They are truly called Ministers or Servants; not only CHRIST'S servants, but even yours for CHRIST'S sake. One of their titles is Diaco • os, a Minister of speedy labor: as a Page runs by his Lord, or as Elijah girded up himself and ran by Ahab; like Ahimaaz, so fast that you cannot see him for the dust. He is indeed a Minister, for he doth not work for himself, but for another. But as he is a Servant, so he hath some special place in the house among the servants of God. A faithful and wise Steward, whom his LORD maketh Ruler over his household, to give them their portion of meat in due season. He is a servant, but none of the inferior; a Steward. He hath a petty dominion over the rest of the family, his Lord hath made him a Ruler. This is for his Dignity: Now for his Duty. First, he must give meat to all the servants; young and old, rich and poor, weak 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 do it with his own hands: he is but a Deputy, and therefore must not always do it by a Deputy. Yet the Lord doth, and the people must, all • 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 madness of the multitude, that they think • is body to be of iron, and his spirit of Angelical nature; that he can preach as easi • y and often as they would have him. And are in an hot anger, with Saul, who because David would not come at him, lying sick; 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 sick 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 happy success of his Preaching, as his own, soul de • ired, and he might in reason have expected. A man may be lawfully called by God • nd his Church, and yet not turn many souls. Let him never so plainly denounce the Judgment of God against sinners, tell them that the Ark was made to preserve believers, when all out of it should be drowned: though he wrought that with his hand, which he taught with his tongue; yet still they believed not. Appears it not strange, that in an hundred and twenty years he should not convert one: not only of the wicked race, but not one of the righteous seed? O, it is the Lord only that speaks to the conscience! He is that flexanimous Preacher, whose Pulpit is in heaven. Christ is the Physician, we are the Apothecaries: and as we do not put into the compound one dram more than his prescript and allowance: so we cannot c ••• one soul, but He must do it. He is the Author of eternal salvation to all that • hey him. We have no power of ourselves, to move an heart: Non omnis qui dicta •• da, & audita credit, continuo illa faciendo obtemperat: God makes a Minister to have more sorrow in bringing forth a Christian unto the world to come; than a woman hath in her travel of bringing forth a child into this world. My little children, of whom I travail in birth again, till Christ be formed in you. Who can express the throbs and throws he endures? they are only known to the anguish of his own sensible heart. Yet after all pains, he is glad at last that the child of grace is borne: this so sweetens all, that he forgets his sorrow. Thus like Jacob, he catcheth a may • e, but a Blessing withal. But alas! It is brought unto the birth, and there is no strength to bring forth.

If they came to Noah while he was building the Ark, and demanded of him, as the Jews did of the Prophet; Wilt thou not tell us what these things mean? Loe, the voice of his tongue interpreted the work of his hand, and the work of his hand expounded the voice of his tongue; yet they repented not. When God is pleased to convert, he can do it by the weakest means. For illumination of the mind, he often lights a great lamp of the Sanctuary by a little wex-candle; as he did Paul by Ananias. And for moving affections, he often by a puff of wind, stirs up the waves of the Ocean-sea. In the meanest book, a deep judgment shall find somewhat it hath not formerly seen; though it see not all it hath formerly found. Deus non est parvus in parvo: God is not straitened according to the smallness of the organ. And when he with-holds his contemned grace, Paul himself cannot move a soul. I know that nothing is more discomfortable to a good Minister, than this, yet hath it been the lot of many holy Prophets. This is fearful; when Preachers sent for men's salvation, shall become means 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 savor of Christ.

It is the measure, not the success, that God looks to: our reward shall be according to our works, not according to the fruit of our works. Which is our comfort; though we cannot convert men, yet we have labored their conversion: and our labor (how ever fruitless among men) shall never be in vain 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 took more pains than the rest; I labored more abundantly than they all. If we should have no reward but according to the number of the souls we have turned, woe were us! For men's hearts are so yoked with their own willfulness, that they will believe no Preacher in the world further th •• their own fancies. But this must not discourage us; it is enough that we would ha •• cured Babel, though she would not be cured: and If our Gospel be hid, it is hid to th •• that are lost. If the Lord should examine us, what soul we have converted, where should we point him? Charge them that be rich, &c. It was God's charge to P •• l, and Paul's to Timothy, and Timothies to the people. Command implies obedience, but we may command and go without. We have the keys, and they do not ru •• upon our hands; but the power is lost in the people • hearts. Men have pick-lock •• of their own forging; Presumption and Security: with these they can open heavengates, albeit double-locked by our censures. The Father could have brought o • the best Robe himself, or sent his Son into the Wardrobe: but he commands h •• servants, Proferte stolam; Bring forth the Robe, and put it on him. Wherein he did grace the means, and bring that into credit: the Lord will have his sons beholding to his servants for their glory. It is a bold truth; you shall never wear that • long garment of honor, unless 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 do it, shall save us. We give God what we have, he desires no more: this is enough to honor him, and crown us.

This should teach all, with faith and fear to submit themselves to the power of God's 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 souls; heard so much, and practiced so little. As every good turn aggravates the unthankful man's plague: so • very good instruction enhanceth the reprobates torment. O now let us redeem the time, hear to learn, learn to do, and do to live forever.

5 Lastly, observe that so long as Noah preached, the world was warned. God needed not to have given them any warning of his Judgments, they gave him no warning of their sins, no respite. Yet, that he might approve his mercy even to • hose, upon whom he meant to glorify his Justice; he gives them long warning, that • hey might have space enough of repenting. O how loath 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 show 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 parley, proclaim peace, hang out his white colors of pity; before the • ed streamers of blood be seen. He useth the commination of hell, as well as the promise of heaven: and both equally commend his goodness. The sharpness of • he one, and sweetness of the other, working together like Oile and Wine; make men wise to salvation. Nineveh had not stood, if the Prophet had forborne to say, It shall not stand. The message of their overthrow, overthrew the message: the prophecy fell, and the City fell not, because her fall was prophesied. The denunciation of death wrought life: the sentence of destruction made a nullity in the sentence. They • eard that their houses should fall; and they forsook not their houses but them • elves: and both themselves and their houses stood.

Thus let us take the warnings of death, and turn them into inspirations of • ife. When it is threatened, we shall die in our sins: 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 reverent consideration of those fearful judgments, plagues, death, dearth, hell, terrors of conscience, can truly humble us: we shall hear an Angel sing, Grace, mercy, • nd peace, favor and eternal blessedness in heaven to us. God deals 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 draws his sword. He does not as the Canon, first kill, and then make the report. But admonisheth us to repent, or else he will come against us.

There is not a soul among us, but hath been often warned: happy they, that can find this assurance in their souls that they have repented. Let not God continue • lly loose his labor: would we have him do 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 down with unregarded solicitings. Semel monitus • hold be Semper munitus. As Solomon to Shimei, did not I forbid thee to go o • er Kidron on pain of death? so God hath warned us to keep home, confined us to • erusalem, the City of obedience: if we pass the brook Kedron, the limits he hath set us, to seek our straggling servants, riches or pleasures, as did Shimei: he may justly punish us, and answer all our expostulations; Did I not give you warning? This seemed to be the rich man's care in hell, for his brethren on earth; that one might be sent from the dead to give them warning. We have warnings every way; LORD, let some of thy admonitions bring us to repentance; let thy commandment work us to amendment: that hearing what thou teachest, fearing what thou threatnest, and believing what thou promisest; we may find thy eternal mercies.

And saved Noah.] God's Judgments are never so universal, but some he spareth. 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 loss that Job had, one still escaped to bring him news. Noah finds 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 sin, so he partooke not of their punishment. No streams of water shall drown 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 Noah did, must be such a one as Noah was: let us contemplate his Righteousness in these four passages. The warrant of his practice, His faith in this warrant, The perfection of this faith, The issue, event or success of all.

1 The warrant or ground of his obedience, was the word of God. He 〈◊〉 warned of God of things not seen as yet. This revelation came not by a Prophet, we find none at that time, but Noah's self: but either by the ministry of an Angel, o • immediately from the Lord himself. 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 own counsels. Shall I hide from Abraham the thing that I do? The Sodomit • s lie sucking in the air of security, but Abraham knew the nearness of their calamity. Surely the Lord will do nothing, but he revealeth his secret to his servants the Prophets. Neither is this the prerogative of the Prophets only; but The secret of the Lord is with them that fear him, and he will show them his covenant. We dote on nothing more than secrets; all are sick of an Athenian humor: yet is there no secret which carnal desires affect, worth the knowing. Would we participate that Secret, which no affordment of nature, no mystery of art, no Secretary of state, to wit of Man, no cunning of Devil, can find? Let us fear God: this is the key to open those supernal and supernatural secrets, which shall fill the heart with inexpressible, unexhaustible joy. Christ calls us more than servants; for the ser ••• knoweth not what his Lord doth; even friends, because he hath made known to us the things of his Father. God makes all his friends of his Counsel, and communicates all things conducing to their blessedness, as one friend imparts his mind to another.

His secret is with the righteous: the just man shall be ignorant of nothing that concerns his salvation. But in our times there are no such revelations; therefore the state of the Church before Christ, seems to be better than this? No; for albeit GOD do not now reveal particular and personal 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 inquire, Lord wh •• shall he do? it is enough for me to know what shall become of myself. Besides, we are requited in the complete Scriptures, we have the substance of their shadows the performance of their promises. How should this encourage us all to become God's faithful servants: for we serve not such a Lord as is strange and austere to us; one that will not give us a good look, or a fair word. Yea, he is so far from denying us these favors, that he calls us to his holy counsel, makes known to us his secrets, and communicates himself to us by his blessed Spirit.

This is a sweet comfort, if we apply it: especially considering the different e • tate of the wicked; who seeing, cannot perceive; and hearing cannot understand: • s Zebul mistook armies of men for shadows of mountains. The natural man • eceiveth not the things of the Spirit. Nature is not here the School-master, but Grace: nor Athens the School, but Jerusalem. They are 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 Inn, and heaven • ur everlasting home. That the joys of the wicked do scarce ever begin; and • hen they do, their end borders on their beginning: one hour sees them both • erry, and miserable. But our pleasures are eternal, millions of years being not 〈◊〉 minute to everlastingness, and this house of the world a mere cottage to heaven. • hese things as God reveals, so we must seek. When the Shunamite would needs • oe to the Prophet, her husband questioned her; Wherefore today? it is neither •• w Moon nor Sabbath. It seems that at least on those days they consulted the • rophets. O let not us neglect God's clearer revealings in the Gospel nor be • rangers to the business of our own salvation.

2 His faith is this warrant: the things that God revealed, and he believed, were • hese three. First, the great and just wrath of God against the sinful world. This • e sincerely preached, and this they scornfully derided. But as the frantic •• ughes, when the Physician weeps, and knows his end is near: so the wicked con • mne the righteous, yet to them is known their miserable state. 2. That GOD • old save him and his family, and this he believed, not only in the principal ob •• ct of faith, his salvation by the Messias: but even in the inferior and particular; • is personal deliverance from this inundation. 3. The means of his preservation; • y an Ark which himself must make: that every stroke might put him in mind of • e gracious promise; and still as that was built, his faith might be confirmed, •• mb. Ibi Deus plus est auxilii, ubi plus est periculi.

This faith wrought in him a fear; Being moved with fear, he prepared the Ark. • et carnal reason might object; What cause is there either to believe or fear? 〈◊〉 The Judgment was far off, 120 years to come: and who would fear 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 himself to derision by a needless fear? 3. The judge • ent was of such a nature, as it had no precedent: for would any man in common •• ason think, that God would drown all the world with water? That by water, 〈◊〉 element so easily avoidable: and of such a quantity and measure as to over • helm the whole world.

But loe here the invincible power of faith! it is fixed on God's word, and • ough heaven thunder, and earth shake, and hell roar; it will not be removed: • ight of all contradictions Noah believes, that he shall be saved; why he above 〈◊〉 the rest? even this he believed with fear. With thee, O Lord, is mercy, that • ou mayest be feared. Even the mercy of a father, makes a reverent son. 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, that thou hast done thus • r me? That the Lord hath led us out of spiritual Egypt, 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 favorable to us?

It was strange enough, that God would take so weak an element as water, to • own those mighty Giants. 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 Ark? alas, what safety is here? may not the tem • sts cast it on the hard rocks, or dash it upon the Giants castles, and break it in •• ces? No, Noah must lie and swim on the waters, and yet the Ark 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 mountains, they beheld him secure to their greater vexation. As the pains of hell are aggravated upon the damned, by se • ing their once despised brethren in the joys of heaven. When the rich that have 〈◊〉 away from the poor in coaches, shall see the poor carried from them by Angel • . All this God delivered, Noah believed and feared.

Let this teach us to believe God's judgments, and fear them. My flesh tr •• bleth for fear of thee, and I am afraid of thy judgments. God foretold of a flo •• and Noah looked for it a 120 years after. There is no man living, but within less than 120 years he is sure to die, and to be in danger of a flood 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 fear to his heart, that his heart may send forth prayers for mercy? If men cry, fire, fire; we stir, run, tremble: but let the fire of God's wrath, and the fire of hell, be cried; we move not, care not, fear not: as if this were a thing quite unconcerning us. And as the fantastical musician was so transported with 〈◊〉 own raptures; that when the people cried to him, that his house was on fire: he returned them no other answer, but that either they should hold their peace, or cry in tune. So when Preachers forewarn men of these judgments, they think that we are quite out of tune.

There is no Judgment 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 airs, or by apparent infection from other places: as if they con •• ded, as that scoffer subcribed on Adrian’s College; Deus hîc nihil fecit; God h ••• here nothing to do. But cannot nature have her place, unless she have God's pla •• He overthrows not natural means, why should natural means overthrow him? Shall we give the Soldiers honor to his sword? Certainly, if men believe • God, they could not think, nor speak, nor look upon his works, but with reverence.

And as our fear of God is, so is our faith: little fear, little faith: no fear at all • no faith at all. Judgment may be threatened; but the stubborn soldier Mari •• will not hear the laws for the clattering of armor. The great things of the L •• are drowned in some clamor; Satan that cunning silver-smith, raising an uproar mo •• agreeable to men's humors; Great is Diana. The scriekings of Moloch, and the pitiful lamentation of burning infants, were not heard, because they deaffed themselves with the instruments of music. After the massacre of many Christian virtues, steps in conscience, in the phrase of Job's 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 succor and relieve this crying and dying conscience; men fl ••• y to stupefie their own hearts. 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 Egypt feared God, and preserved the children alive but the still-borne motions of God's Spirit may often testify to our faces, that w • are bloody mid-wives. The frowns of men we fear, as duckes use to doppe at every stone thrown into the water: we fear an Ague, an enemy, a danger; yet 〈◊〉 the Lord, who commands all these. Let us fear God more, and we shall fe ••• all other things less: if could turn all our fear into the fear of God, we sho •• then turn all our works unto the praise of God: and he will honor them, 〈◊〉 honor him.

3 The integrity of his faith; for this he is said to be Righteous; A just 〈◊〉 and perfect in his generations. Not in respect of God's Justice, For all h • ve 〈◊〉 and come short of the glory of God: And, If he mark iniquity, who shall stand? N •• in respect of that perfection which is appropriated to the Saints in heaven: 〈◊〉 no mortal man hath attained. Nor yet so perfect, that he was without sin: 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 only obeying the Legal Rules, but also 〈◊〉 observing the Evangelical Councils; as say the Rhemists. But either Compara •• e, compared with others: therefore it is added, In his generations. Or, Inchoative, • hich rather consists in the desire of perfection, than in the perfection of his desires. • r, Reputative, so esteemed; because he was without scandal to the world: But • pecially Imputative, by way of imputation: He found grace in the eyes of the •• rd: and this is the perfection of faith, which clothes the person with the Righ ••• snesse of Christ.

There is a legal perfection, such as was in Adam, is in Christ: none are thus •• rfect. Though I were perfect, yet would I despise myself; saith Job. Though know nothing by myself, yet am I not thereby justified, saith Paul. They durst not •• st themselves upon God's Judgment. There is also an Evangelical perfection, • d this is twofold. It consists partly in the apprehension of Christ's righteous •• sse, which is our Justification: partly in the holiness of life, which is our Sancti •• cation. The former is absolutely perfect, for our Justification admits no latitude: • e latter is not so, for Sanctification is perfected by degrees: and is here but parti •• l, as in a child 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 endeavor, and in •• ne good measure. Vltra posse viri non vult res ulla requiri: Man is indeed bound 〈◊〉 keep 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 borrows a sum of money; he is then able to repay it: but afterwards by 〈◊〉 riotous living he grows unable; now shall his present and willfully contracted • verty excuse his non payment? Adam was of sufficient strength to keep the Law: • he would forfeit that grace and natural sufficiency, shall his self-incurred weak •• sse excuse his disobedience?

Perfection, now, consists not in a justifiable goodness of our own: and that • e can attain, is not in lection, sed in dilection; not in great learning, but good • ing. Paul was perfect Expectatione muneris, imperfect Fatigatione certaminis. It is • d of Chrysostom; Nihil finivit praeter peccatum; He perfected nothing but the mor • cation of sin. 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 self, and shames all imperfection. He that will be per ••• t, must have understanding, quid agendum, what to do: Will, quomodo agendum, • w to do it: Memory, quando agendum, when to do it. Thus is a Christian per •• ct: First, in purpose of heart, as Abraham is said to offer up his son Isaac, because 〈◊〉 had a mind and resolution to do it. Secondly, in Inchoation; Solomon began • uild the house of the Lord; The original is, He built; The beginning is called the ••• formance. Thirdly, in comparison, weighed with the condition of others: as •• v. 11 3. where Integrity is opposed to Perversenesse: Walk before me, and be per • , saith the Lord. The way to be perfect, is to walk before God. It was Heze •• s comfort; I have walked before thee in truth. Look that the inside be not rot • this is the way to have a perfect heart.

Now because Noah's faith was the thing, that wrapped up his soul in the favor God; the ground of all his perfection and righteousness, the virtue whereby he • d, when all the world was drowned: how precious should this Jewel be to us, • hout which we can neither live in this valley of tears, nor escape in the day of • nes! There is no life but in the Son, and he that hath the Son hath life, and he • t hath faith, hath the Son. Iustus ex fide vivet: Faith like Eve, Mater omnium • entium, is the Mother of all that live. God himself is content to divide his praises with Faith: whereas the can do nothing but by him, she shall do any thin • with him. She can work wonders: Subduing kingdoms, strangling Lions, • ching violent fires, with handfuls conquering huge armies, dividing seas, turning 〈◊〉 streams, yea, commanding mountains to remove, overcoming the world; 〈◊〉 call you these but wonders? Such wonders can faith do. Yea, God is plea •••• do nothing for us without her, that doth all things of himself. True faith is 〈◊〉 less than miraculous in the sphere of her activity, and with the warrant of G •• truth. It is no Praemunire, nor offense to God's Crown and Dignity, to say, It is 〈◊〉 own arm to the saving of men. There is a kind of omnipotency in Faith; w •• it shall say to the Sun and Moon, Stand still, and be obeyed. But as Christ co ••• do 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 easy to 〈◊〉 I believe: there is a titular faith, but it shall never save any, until saying Be fi ••• gives a man his dinner: or Be warmed, makes him hot. But he that can believe, wi •• Noah, in a storm of indignation, in a deluge of destruction, when the arrows 〈◊〉 vengeance fly about, and the Lord raineth coals of fire like hail-stones; in ••• ming trials, and strongest temptations: then to believe, shall bring a glory ••• Crown in the day of Jesus Christ.

4 The event or success of all; which was Noah's building of the Ark. G •• that decreed to save him, ordained also the means 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 faithful and righteous Teacher. It is happy for him that ••• cheth others, to be himself righteous. It is absurd in him that flammers, to tree •• others to speak plain. Great learning and good living, are a fair couple, a 〈◊〉 match, it is pity to part them. Let the mountains of learning so preach, that the little hills and valleys may receive benefit.

Noah's hand taught them, no less than his tongue: his business in building th • Ark, was a real Sermon to the world. For this cause God set him a building •• score years before the Flood: why so, when he might have done it in three 〈◊〉 four years? But because the Lord would give them space to repent, every stro •• on the Ark for all that long time, being a loud Sermon of repentance to the • Thus do 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 Judge the unrepentant Jews; and the Queen of Sheba those un •• leaving children of Abraham. Noah being told of a miraculous thing, and bele • ving it: being commanded an unreasonable thing, and obeying it: condemns 〈◊〉 them, that will not believe God's ordinary promises, nor obey his known prece •• Malos mores mundi si pietas nostra non superabit convertendo, superabit convinc •• Many despise those that sincerely profess Christ: but their sincere profession 〈◊〉 be the despisers condemnation.

Haply those monstrous sons of Lamech came to Noah, and asked him 〈◊〉 he intended by that strange work; whether he meant to sails upon the dry 〈◊〉 To whom he relates God's purpose, and his own: they go laughing away at 〈◊〉 idleness, and tell one another in sport, that too much holiness hath made him 〈◊〉 that instead of a Palace, he was building a prison; and because other men deligh •• in Castles of stone, he (to be cross to the world) would have an house of woe •• 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 lies safe at the anchor of hope and peace. The faith of the righteous c •• not be so much derided, as their success is magnified. How securely doth he 〈◊〉 out of this universal uproar, of heavens earth, waters, elements! He hears 〈◊〉 pouring down of the rain 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 unbelievers. And now in the • idst of all sits quietly in his dry cabbin, not feeling evil. He knew that the • reat master of the world, whose judgments now overflowed the earth, would • eere him in these deep waters: and that the same hand which shut him up, would • reserve him.

Let me here again commend to you the blessedness of faith: what a sweet • ecuritie and heavenly peace doth it work in the soul, in the midst of all the inundations of evils! This is the Adamant which nothing will break: the palm that •• okes not under the weightiest burden: the oil that ever over swims the g • • est quantity of water can be poured on it: the sheate anchor that holds when all ••• er • acklings break. The day of fire shall be more terrible and universal, t ••• was • he day of water: this defaced earth that shall melt the heavens. Yet still • • aith • inds an Ark, not of cumbustible wood, but of indissolvable strength: it is the ope • ed side of Jesus 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 eternal fruition of such joys, to which his mercy • ring us, that they then maybe known unto us. Amen.

And saved Noah the eight person.] I will lift up mine eyes unto the hills, from whence • ommeth my help. De montibus, non à montibus: from the mountains, not of the • ountaines, but of the Lord which hath made heaven and earth. While the Justice of God was decreeing confusion to the world, his mercy was contriving a safety for his servant. And as his majesty was glorious in so weak an element for the • uine: so was his mercy, in so weak an instrument for the preservation. Here was omnipotency in both: he speaks to the creatures; clouds make rain, and let that • aine make a flood, and let that flood drown the world. He speaks to Noah, make • he an Ark, and I will make that Ark save thee: do thou as I bid thee, and I will do as I promised thee.

Generally two things occur to our consideration: the Building of the Ark, • nd the Preservation by it: the vessel it self, and the Fraught. For the former, my • urpose is not to declare the matter, measure, proportion, or fashion of the Ark: • ut to borrow so much of the story as is pertinent and instructive to us. This summarily consists in two things; Noah's trial, and God's Disposall. For his trial, God • n building the Ark did exercise three virtues 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 years, when a small time might have finished it? This was for the trial of his patience. Thus he led the Israelites in the deserts of Arabia forty years: whereas a man may • ravell from Ramesis in Egypt to any part of Canaan in forty days. This God did to 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 years after. He gave David the kingdom, and anointed him by Samuel: yet was he not possessed of it in many years; an so much that he said, Mine eyes fail for thy word. Joseph hath a promise that the Sun and Moon should do him reverence; but first he must lie bound in the dungeon. This God doth to try us, for in these exigence we show ourselves and our dispositions. Thus did he leave Hezekiah in the business of Babylon, to know his heart. When he had made such a probation of Abraham, • n the sacrifice of his Son, he concluded, Nunc ego scio, now I know that thou fea • est God. Did not God know before? Yes, he knows the very thoughts of men: • t is not for his instruction, but ours. The Lord knows all, but thus he would have • s to know our own hearts. The heart of man is deceitful above all things. The worldling knows his own house, his own horse, his own garment, he knows • ot his own heart. Non novi animam meam, saith Job: though I were perfect, yet I know not mine own soul. Ab occultis munda me Domine. Clense thou me from my secret faults. Ne scitis, Ye know not of what spirit you are; saith CHRIST even to h •• Apostles.

We know not what patience we have, what courage, what zeal, till we be p •• toit. 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 own weakness. Others doubt of that they can, as Naaman; God be merciful to me when I come into the house of Rimmon: here I can serve God constantly, but when I wait on my master to the Idolatrous Temple, what shall I do then? Lord 〈◊〉 merciful to me in this. Go in peace, saith the Prophet: God will strengthen thee. E •• ry Cock-boat can swim in a river, every sculler sails in a calm: every man of a patient temper or cheerly disposition, can hold up his head in ordinary gusts. But when a black storm rises, a tenth wave flows, deep calls unto deep, nature yields, spi •• t faints, heart fails; here is the trial, how dost thou now? Accedit tentatio, quasi •• terrogatio. When our hopes are adjourned, our expectation delayed, and instead of pleasing contents, we find bitter sorrows; this will discover our hearts. If th •• faith prevail above sense, and hope against all natural reason and fear; our grac •• shall shine like orient Pearls, in true and perfect beauty. 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 compass, CHRIST at the helm, and the voyage is salvation.

For his confidence; many obstacles might seem to stop him in the course of his proceeding, and to keep him from attempting this strange edifice. 1. The great quantity of the Ark, amounting to many thousand cubits: a work of great labor, and no small charges. If this had been imposed on the sluggard; what shall I spend all my days in building? As Florus, an idle fellow, would evenmore say, Ego nolo Caesar esse, I would not be Caesar, always marching in armor: to whom Caesar replied, Et ego nolo Foru • less, I would not be Florus, always drinking in a Tavern. Or on the covetous; he would have answered, It is too chargeable: shall I exhaust my estate to set up a fantastical house? he will not do it, to have a house in heaven. 2. The length of his labor, it was to have lasted six score years: now it is tedious to man's nature, to be always doing, and never to have done. 3. The Building of it was a matter of mockery to the world: for it signified to the rebellious destruction, to himself preservation.

Now that either the world could possibly be drowned, or that he should separably be saved; this they laughed at.

Lastly, it was a thing most harsh to natural reason. 1. It had no precedent; and to credit new and strange things, requires a new and strange faith. 2. It seemed no • likely, that God's mercy should be so wholly swallowed up of his Justice. 3. To live in the Ark, as in a close prison, without light, without fresh air, and comf ••• of liberty; 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 means more direct, 〈◊〉 easy, more safe than this: therefore his deliverance was to be doubted of. Thus i • deed, he might make himself a derision and ridiculous story of the world, all this while: and if the wicked should alter their practice, God would alter his purpose, and so there would be no flood. If there were, yet the Ark might dash against the mountains, and so he perish with the rest: and then he might with the same succ • sse have saved all this labor: therefore the best course is to let all alone, and to take my venture with the world.

All these had been strong persuasions in a natural man: but Faith dissolv •• these impediments, as the Sun doth dews: with resolute courage it break •• thorough all difficulties, and flies over these carnal objections with celestial wings. As Abraham begat Isaac, so faith begets Hope: and as Isaac begat Jacob, so Hope begets obedience: he believes, hopes, and builds. It is grounded on the knowledge of God's nature; Scientia is the root of faith. Presumption ariseth from the ignorance of God's nature; that he is just: desperation from the ignorance of his nature; that he is merciful. Some are of the error, that God will not be so cruel as to damn his creature, but he will not be so kind to the wicked, as to be unjust to himself.

Let this teach us to fortify our faith: doctrines that are plausible to our natural 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 Scripture saith, that Christ is in the Sacrament really exhibited to the soul of a Christian: carnal senses deny this, reason asks with the Capernaites, Will he give us his flesh to eat? faith believeth this, and the soul findeth it with unspeakable comfort. God saith, that a poor good man is in better case than a rich sinner: reason and ocular experience deny it, but faith believes it, and feels 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 again, how strange dissolutions, or how many alterations soever they suffer: this is a wonder to nature, an amazement to reason; but the faith of a Christian rests upon it, and the soul of a Christian shall have comfort in it.

3 For his Obedience: though Noah understood by direct revelation that he should be saved, yet be used the means, he made an Ark. He might have said, GOD hath bound himself by covenant to preserve me: his word is his word, and he will stand to it: let me labor or lie still, his will cannot be altered: though I be false, he will be true: though I omit what belongs to me, he will not forget what belongs to him, let me therefore spare the pains of so much labor, cost, derision. No, Noah is of another mind: the promise of safety, and the means of safety, be to him inseparable: he dares not but believe that God will do it, he dares not but use the means whereby he will do it. The Pontificians think to flout us with our assurance of salvation: if we be sure of it, what need we then so trouble ourselves about it? I answer, though we be sure of it, not only in the certainty of faith, but, if it could be, by immediate revelation from God: yet still let us work out our salvation with fear 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 temporal deliverance. Yet Noah concludes, If I make not the Ark, I am to look for no preservation, this was Noah's Divinity. And for those that think 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 mortal life upon those terms, and shall secure men thus venture their souls? No, God hath decreed the means unto the end, and hath promised the end unto the means: and those things which God hath joined together, let no man put asunder.

Rebecca had God's Oracle for Jacob's life; yet she sent him away out of Esau's reach. It was impossible for Herod to hurt the child Jesus, yet he must fly into Egypt. The Lord hath promised his children supply of all good things; yet they must use the means of impetration; by Prayer. Call upon me in the day of trouble. Voco te, ut invoces me. 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 ask not, lest he should give to them that desire not. David was confident, that by God's power he should spring over a wall; yet not without putting his own strength and agility to it. Pro quibus orandum, pro tis laborandum. Those things we pray for, 〈◊〉 must work for. The Carter in Isidore, when his cart was overthrowen, would needs have his god Hercules come down from heaven, to help him up with it. But whilst he forbore to • et his own shoulder to it, his cart lay still. Abraham was as rich as any of our Aldermen, David as valiant as any of our Gentlemen, Solomon as wise as any of our deepest Naturians, Susanna as fair as any of our painted pieces. Yet none of the • thought that their riches, valor, policy, beauty, or excellent parts could save them: but they stirred the sparks of grace, and be stirred themselves in pious works. And this is our means, if our meaning be to be saved.

Thus for Noah's trial, now for God's disposal. And herein we must consider two things; His Direction, and Selection: he was both the Pilot of the Vessel, and the chuser of those should be in the Vessel.

For his Direction; the Vessel was great and huge; resembling a Ship, yet so unlike it, that it is called an Ark; capacious of all kinds of living creatures, with sufficient provision for them. This must float above the water, be laden with an heavy burden, without stern to guide her, without anchor to stay her, without mast to poise her, without Master to govern 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 unwieldy Vessel must in all reason, be cast upo • hills and rocks, by the violence of tempests, and so split in pieces. No, but when heaven and earth seem to conspire against it, it shall preserve him. How so? beca ••• God himself was the Master and steeres-man of it, his providence was with it. It was indeed too vast a bulk to be governed by human skill: therefore, when by • o man's 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: the Lord shut him i • . He himself shut the door of the Ark 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 Vessel 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 special eye is over his Elect. As the master of a family hath an eye over meanest servant, yea, over his very cattle; 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, In the form of the Son of God, to deliver them. When Israel was in so ha •• a strait, as either to be drowned in the Sea, or slain by the sword; how miraculously did God provide an evasion? When Noah was to enter the Ark, and to have the door shut after him, here was an hard exigent. It was so large that Camels and Elephants might enter into it; therefore shut it himself he could not, or at least not sufficiently close it up against the waters. Nor would any of the world do it for him, they did not owe him so much love and service, but rather laughed at his vain endeavors. Himself could not, others would not, the Lord with his own hand that it for him. Being thus closed up, he was in danger to be thrown upon the rocks, having no anchor, no stern, no Pilot: loe, God was all these unto him.

In the deepest destitution of all earthly comforts, so powerful is his hand, so loving his eye, to those that serve him! Elisha had an host of men sent against him; How should one man escape from an whole army? His man cried, the Master believed, the Lord protected. When men refuse to help 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. The Lord is 〈◊〉 light, and my salvation, whom shall I fear? David found God to be his Vice-Ad •• rall, and to carry the light before him, in the darkest storms 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 powerful, he would change his master: till a • last from man to man, and from man to the Devil, he came from the Devil to Christ, who was the strongest of all. So if anything in the world, yea, the whole world were more potent than God, there was some color for demurring upon o •• choice. But seeing that He only doth what he pleaseth, in heaven, earth, sea, all pla •• : and what he will do, all the rest must do: 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 prostrate: Lord, let us love thee above all things that be, that thou mayest deliver us • rom all things that be hurtful.

In that the Lord was here Master and Pilot of the Ark, we may observe the Antiquity and dignity of Mariners and Sailors. For antiquity, it is as old as Noah, older than the second World The dignity is great; for God himself was the first Author and first practiser of it. First Author, for Noah made not this Ark of his own head, but the Lord instructed him. First Practiser; for he performed all those offices unto Noah, else it had not saved him. This is one of those • ew callings, which may say, God himself was the first deviser and exerciser of • t: all Callings cannot say so. Why then do 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 do they remember that God made the first Ship, that he was the first Master, the first Mariner, 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-fellows, than occasions of their fear and • iety. Although their very sleeps be but so many reprievals of their dangers; and when they awake, they know not whether they shall ever sleep again, save in death; yet they are not mortified. There is nothing but extreme danger, or extreme hunger, can soften them. That tottering Vessel 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 only Religion, that makes them good men, but even reason that makes them men: and saving only on the Sea, they live without all Compass. As their Ship on the water, so they on the Land; Reele to and fro, and stagger like a drunken man.

One would think, that the terrors of the Ocean, the wonders of God in the deep, should melt their very soul, and humble them. Where the winds domineer, and the waves roar, volvuntur ut aequora montes: where they lie, Digitis à morte remoti Qua • uor aut septem: Where no mercy is to be hoped. Qui nescit orare, discat navigare: He that hath not learned to pray, let him learn to fail. Yes, haply they will pray and cry too, while the tempest beats, cast up their eyes, and send their prayers to the offended heavens: but is not their piety blown over with their misery? Yes, the GOD of their Supplications, is on Land become the object of their blasphemies: and they seldom think of him, but when they borrow his Name to swear 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 God's direction and providence over this Vessel, we come to his election 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 general Judgments, those that fear God, find deliverance. When Sodom must be destroyed, Lot and his family are singled out: the Angels can do nothing till he be safe. When Jerusalem must bleed, the Mourners are sealed to redemption. When the destroying Angel rides circuit in Egypt, the doors sprinkled with the blood of the Lamb are past over. The deluge of wrath will one day come, what shall we do then? Sprinkle our hearts beforehand with the sacred blood of the Lamb; then thousands shall fall on our left hand, and ten thousands beside us, and the Lord shall provide one way or other an Ark of safety and deliverance for us.

The number preserved, consisted both of reasonable and unreasonable creatures: of unreasonable, for man's sake; of reasonable, for God's own sake. First, let us look upon his election in the accessory, the irrational living creatures.

The Lord that would have feed kept alive on the earth, to •• e into his preservation beasts both clean and unclean. Some were even at th • t time Unclean; 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 Flood c • me. Certainly this difference was known to the Patriarchs 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 • clean by their own nature and creation, for God made all good; nor in respect of man's use only, some being more fit for food: but by God's institution, some bei • g more fit for sacrifice, therefore called Cleane. Of the Cleane God chose Seven; of the Unclean but Two: he would have the former to multiply, and replenish the e •••• by a speedy increase; that man might have sustenance, and himself sacrifice. The other, he knew, would annoy them with their multitude: and albeit he would h ••• the kind of hurtful beasts preserved, even for the punishment of sinful ma • , for the noisome beast is one of his four 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 merciful God provides most of them, whereof we have most use.

But why Seven? three male, three female, and the odd one for sacrifice? Not that we conclude with their Canon, that the double number is not good, because the V • clean came in by two: and that Impar numerus est mundus, because the odd was f • r sacrifice. For this is false. First, because both clean and unclean came in by pairs and couples: how many, or how few soever, every male had his female. Secondly, they are not said to be unclean for their Number, but for their kind. Thirdly, then Noah and his sons had been unclean, because they and their wives were into the Ark by couples. But Seven; that God, who created seven days in the week, and chose one of them for himself, did here preserve of Seven clean beasts one for himself, for sacrifice. He gives us six for one in worldly things, in spiritual things let us give him all. Here are two things observable.

1 God is pleased that some noxious creatures should be reserved, for the correction and exercise of man. He hath use even of those fierce and cruel beasts, and glory by them. They being created for man, must live by him, though to his castigation and punishment. The Manichees object against God's goodness, that he made many things pernicious, as some evil weeds and venomous serpents: and many things superfluous, whereof we have no use; how then were all Good? It is answered: First, God made nothing superfluous, though we know not the use thereof: as in an Artificers shop, we being ignorant of the tools and instruments, condemn them not, though by our meddling they cut our fingers. Secondly, we have no cause to complain; for whether they be profitable, they do us good: or superfluous, they do us no hurt, if we let them alone. Thirdly, the harm of any creature ariseth from ourselves; if man had not offended God, nothing should have offended him. Fourthly, they are not altogether fruitless, for even those things that are not fit for food, have their use for medicine. Venime it self well qualified, hath been physical to our recovery. Fifthly, even by those that are hurtful, we are either corrected to humble us: or exercised, to try us; or terrified to work in 〈◊〉 the fear of God. Therefore use the creatures commodious, beware the pernicious, forbear those thou thinkest superfluous. In all things where our knowledge c ••• , let our admiration begin: though we cannot understand the creature, let us glorify the Creator.

2 Though man's sovereignty be abridged, yet he exerciseth still a Lord's • ip over the creatures. Subjecisti pedibus ejus. For first, there is a natural instinct 〈◊〉 obedience in them, especially those that are for man's use, as ox and horse. Though his authority extend not to the absolute command over those wild and savage creatures, Lions and Tigers: yet the more necessary and serviceable ones stoop to 〈◊〉 yoke. Secondly, Man sometime by his strength subdueth the fiercest beast, as Sampson the Lion, and David the Bear. And when strength faileth, his wit and policy often prevaileth. Every kind of beasts, Birds, Serpents, sea-inhabitants, hath • eene tamed of man kind. All other have been tamed of man, himself is tamed of • one but God. 3. Though this dominion be lost by Adam, it is restored by Christ. 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 backs, and brought safe to shore: And Jerome 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 Lioness and her whelps, 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, Jonah 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 sin they yielded to the first storer of • he world. He that shut them into the Ark when they were entered, did also shut • heir mouths while they were entering. The fierce Lions fawn upon Noah and Da • iel: what heart cannot the Maker of them mollify: Let us fear him that commands • ll, and no created power shall be ever able to harm us. Fear not, the very hairs • f your head be all numbered. Illi solliciti erant de animabus, Christ secures them de Capillis. • ORD, we will fear no danger, so long as thou undertakest to be our Keeper. Now • o him that keepeth us from evil, and evil from us; that keepeth heaven for us, and • s for himself; be praise forever.

In the next place, let us meditate further of God's election, and the freight of • oules preserved in the Ark: Eight persons. It was a family of four men, and four women: not men alone, nor women alone, but both, and consisting of as many women as men. The beginning of the first world, was by one man and one woman: of the second world, by four men, and four women; but always equal. This • s the fundamental term of all man kind, hence began the world: man was made of • ust, the woman of his rib, 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 be an husband. Mulier propter virum; there • ore the Hebrews have a proverb; Cui non est uxor, is non est vir. And for • oman, as at first she took 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 Quality of the persons, and the Quantitie of • he number. For quality of the persons, they were all Male and Female, Husband and Wife: and God so disposed it for three causes; Society, Proprietie, Paritie.

1 For society, it had been uncomfortable for man to have lived there alone: • ae soli. It is not good that man should be alone, I will give him a help meet for him. Marriage is called a Yoke; too heavy for one alone to bear: therefore each had a • utuall help; a wife. In the participation of good, compassion of evil, in health • he best delight, in sickness the best comfort: the sole companion to whom we may • ommunicate our joys, and into whose bosom we unlode our sorrows: thus are • ur griefs lessened, our joys enlarged, our hearts solaced. A friend and compani •• never meet amiss; but above both is a wife with her husband. Duo in carne una, one 〈◊〉 body and soul, as the stock and the graff 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 souls compacted in • o one body: both one in affection while they live, both one in their posterity when • hey die. Where is conjugal faith, an indissolvable covenant, an unalterable af • ection; here is a blessed match, not to be matched by all the treasures of Nature. The fair take no pleasure in the beauty of their own face; but by the reflection of that which others derive from it. Our eyes are not set to behold our own countenances, nor can our lips take delight in their own kisses, nor our arms in their own embraces: but in the society of a wife, by exchange, they have their use and perfection. She is man's similitude; so like him, as bone to bone, flesh to flesh, Is •• to Ish: where face answereth face, as did the Cherubims, both looking to the mercy-seat: and heart answereth heart, as a glass that returns upon a man his own Image. Ipse coram se, himself before himself, another that is himself, his adopted self: that loves what he loves, wills what he wills; that, as she wills his love, so loves his will: there is no society on earth that affords the like comfort.

2 The propriety; Noah and his Wife, every man had his own wife. Not one woman for many men, nor many women for one man: as wicked Lameth had before. This is the LORD'S 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 been unfit for generation: not male and females, nor female and males, much less adulterer and harlot; but two in one flesh; two, not three or four. 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 runagate, as if it had Cain's curse, to be a Vagabond upon earth: it runs like a mathematical line, ad in •••• tum: still covets and still remains unsatisfied. Nor is it confined within the bounds of Wife, but of woman-kind: that which should be for physic to cure it, increaseth the disease. The delight is transient, the guilt everlasting: before the sense c •• sit down, and say, it is pleased: the conscience riseth up, and says, it is afflicted. Marriage is therefore ordained to qualify desire; as fire is appeased with fuel; a medicine of the same doth mitigate: nor doth it forbid, but rectify man's affection. But lust, because it cannot be stinted on earth, the Justice of God co • fineth to hell.

3 The equality or parity: that men may learn to forbear despising of that weaker sex, behold here as many women saved as men. Not one man more, not one woman less: of the eight, women make up the just half, yea, whereas one of the four men was an Hypocrite, and after cursed, the Scripture speaks no such matter of any woman among them. Howsoever Poets in their Satires, songsters i • their drunken rythmes, and too many men in their unrellishing jests; spend their wits in invectives against that sex: yet the Lord loveth them equally with men; and JESUS CHRIST shed his blood, and by his blood, (I am persuaded) saveth as many women as men. As she is the Wife of thy covenant, so she is the child of God's covenant: the daughter of Sara, so well as thou art a Son of Abraham. S ^t Peter says, they are coheirs of the same grace: and S ^t Paul, they are coheirs of the same glory.

If the body of either sex be made of the better material, it is the woman's: Adam's was made of dead dust, Eves of living flesh. 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 sweet temper between them, like harmony in music, 〈◊〉 for concord. This bone was taken out of the midst of man, a rib, a bone of his side. Not a superior part, as the head; the wife is not made to govern: not of 〈◊〉 inferior part, the foot; 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 back; 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 equal; they that walk side 〈◊〉 side, are fellows. She was fetched from under his arm, that he should defend • er: not far from his heart, that he should love her. A vine by the sides of his ••• se. Not in fastigio, vel pavimento: not on the roof, nor on the flour: the one 〈◊〉 too high, she is no ruler: the other too low, she is no slave: but in the sides, an e • uall place between both.

Neither must this embolden the wife to usurp: she was taken from the left side • hewing that she stands in need of both Protection and Direction from her husband. • y God's ordinance, man hath the preeminence. Subdita eris sub potestate viri, 〈◊〉 Thy very desire shall be subject to him. The husband is the Head: therefore if a woe • an murder her husband, she is judged by the civil Law a Parricide; by the Sta • utes of the land, a Traitor. The man had power to allow or disannul his wives • owes. The edict of Ahasuerus differs not from the law of nature. That every man •• old bear rule in his own house. Vbi tu Cajus, ego Caja, was some equality among the Gentiles: but Ego caja, ubicunque cajus; I am Mistress, and will rule all; is post • ous among Christians. Cardinal Wolsey's style; 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 Joseph: as Saint Augustine notes from the order of the • ordes. 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 Joseph on earth • hat will have place with Mary in heaven.

Eight persons.] Thus much for the Quality of the persons, now for the quan • itie of the number; Eight. Wherein we must consider, first why so many as • ight, then why so few as eight. Why so many; for the speedyer increase 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 six hundred years old when • he flood came: and though he lived three hunred years after, yet we read not of a • y more children he 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 show that All mankind came of one blood, and that there • as no original 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 far short of Paradise, yet) it was still to Adam a delightful and plea • ant habitation. But this second curse in the flood washed off all the remaining beau • ie, and made it a rude and unpolish'd desert. Nor was only the surface of it thus • aimed, but the virtue almost quite perished, as land by long sugging under the waters, hath the heart of it eaten out. Therefore it is said, that the earth was di • ided among the three sons of Noah: they lived not all together, but overspred • e earth: for it required many hands and much labor to the recovery of it. 4. Otherwise the beasts, which were then many, would have overgrowen the world, 〈◊〉 it had not been speedily replenished by their Lord's.

For this cause were four pairs admitted into the Ark: not that Noah and his • ife did there company together. Ambrose notes that they were not noted together 〈◊〉 the going in, but in their coming out. Non commiscetur sexus in ingressu, sed come • iscetur in egressu. But indeed, that was a time of sorrow and abstinence: as the Hebrews note, that Joseph in Egypt had not his children in the years of famine, but before.

Here then we see the end of Marriage, which is Proles, Issue, to people the earth, which is the means 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 room. Cui non sunt Liberi, is reputatur quasi mortuus; in the Hebrew proverb. Mans best art can only make dead things; there is no work of his head or h •• d, whereinto he can put a life: saving only in this; when he begets a son in his own Image, he is then said to make a living creature. Herein he doth not only supply a place in God's Church militant while he lives: but he also provides a soldier 〈◊〉 the same field against he dies. Our bodies have no eternity on this earth, but only in respect of those fruits they produce. The Thracians used to rejoice at the death, and to weep at the birth, of their children: But God teacheth us to rejoice when a child is borne. Leah bare one son, 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 Judah, and expressly protesteth, I 〈◊〉 praise the Lord.

It is the most perfect work 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 self, by perpetuating 〈◊〉 from the father to the son, and sons son, for many generations to come. We can scarce say that man is dead, that hath left his living image behind him. A Reverend Divine compares those two trees in the hundred and twenty eighth Psalm, 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 evil, 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 board, like a round of Stars abo •• the North-pole, or a Garland of Courtiers about the Throne. They are the walking-pictures, and speaking images of their parents: the wealth of the poor man, the honor of the rich. It is said of the Ostrich, Induratur in pullos tanquam non s •• s: She is hardened against her young ones, as though they were not hers: Parents unnatural to their children, want the mercy of Sea-monsters; who draw their breasts, 〈◊〉 give suck to their young ones. Grant it true, that children be certain cares, uncertain comforts: and that the poor man calls them his Bills of expenses: 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 confirm love betwixt man and woman. Alcibiades asked Socrates, How 〈◊〉 could endure the scolding of his wife Xantippe: Socrates asked him, how he 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 preserved: now consider, why so few. Even all Noah's Family, for Noah's sake. The righteous man procureth blessings, not only to himself, but on all that belong to 〈◊〉 . In the destruction of Sodom, Ten had saved ten thousand. Potiph •• was 〈◊〉 Heathen, yet his house shall be blessed, because Joseph is there. The Angels pro •••• Lot, whomsoever he brought our, should escape for his sake. Among two 〈◊〉 threescore and sixteen souls there was but one Paul; yet loe, God hath give • 〈◊〉 all that sails with thee. Zacchaeus alone believed, yet this brought Salvation to 〈◊〉 whole House.

I make no doubt, but Noah's 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 own house: and they that come into the Perfumers • hop, shall (though against their wills) bear away some of the sent on their clothes. He that was careful to provide an Ark for the preserving of their bodies, would • ot neglect the provision of grace for the saving of their souls. Indeed carnal pa •• ents, to show that they begat not their children's souls, but their bodies; provide • sually for their bodies, not for their souls. But as he that provides not for their • emporall estate, is worse than any infidel: so he that provides not for their eternal • ate, is little better than a Devil. When a great portion is readied for them, diverse •• rents think they have done enough, and so they may turn 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 labored 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 temporal: in her soul, to bring him unto the light • ternall. Such mothers as Monica, will make such sons as Augustine. The Africans did present their children, in their early years, before Serpents: if with • heir sight they scared 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 souls, 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 himself, • nd his art, said; If I had drawn the boy, which was the principal of my work, • o well as the grapes, which were but a by-accident; the birds durst not have been • o bold with them. Were parents as careful to form their children's manners, as • o fill their purses; those ravenous harpyes, the fowl spirits of the air 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 God's goodness; thy comfortablest Image in life • nd best monument after death. I commend guarding their persons, and regar • ing their estates: but howsoever those things succeed, let me so love my children's • odyes on earth, that I may one day meet their souls in heaven.

Eight.] Among all these there was not one servant. What, none of Noah's ser • ants? Some think he had none; and that the simplicity of those times required • o attendance, but every man waited on himself.. This they collect from God's • harge to Noah; Enter thou and all thy house into the Ark: and because not a ser • ant entered, therefore conclude, that he had none in his house. But here is the won • er, that Noah's own servants would not believe 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 think well of them, because he could not dis • erne the heart: but they served not God, and were therefore lost. It is the good man's will, that all which serve him, should truly serve the Lord. The faithful • hall dwell with me, and the upright shall serve me. He 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 swear • n the Celler: when Noah is calling upon GOD, and his family doing sacrifice • o Bacchus. I confess, 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 honored, their houses • ell ordered, and all Christian offices solemnly performed; though the success • nswere not their endeavors, in bringing their servants to heaven; yet their own • oules shall be saved in the day of Jesus Christ.

Eight.] What then became of those that built this vessel? 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 • there workman was saved by it. It must be exceeding labor to bring in sufficient provision, for the innumerable kinds of creatures there reserved; and not a few were employed in this service; not one of them tasted this provision. More hands went to this work than Noah's: many wrought on the Ark, that found no safety by the Ark. Outward works cannot deliver us, without our faith: men may help to s •• e others; and perish themselves. And as diverse hearers are like the Pinnacles on t •• Belfry; when men begin to ring, they begin to quake; but continue ringing, they stand as still as stones, their fear is past. So some Preachers may be like the be ••• , that ring others to Church, and come themselves no nearer than the steeple. O • like high Spires and Pinnacles, that point upward, and poise downward. God will shut up believing Noah's in that Ark, which others have built: who are like foo •••• porters, that have the keys, and open the gates to let in others, and never mind going in themselves. It is happy so to build up Zion, that we may dwell in Zion: so to set others forward to heaven, that we be not behind ourselves. 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 Ark, 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 Noah's 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 Judas is there: but Judas shall scape because Jesus 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 chooseth 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 sin can do; bring many millions to Eight persons in a short time. Though Israel were as the Stars in Solomon's days, yet brought to a Tenth. David would number them, but the Lord soon decreased them. Let us never glory in our multitudes, for if our sins provoke him, God can easily make us few enough. Though our streets were sown with men, and our children grew up like young plants, or grapes in unnumbred clusters: yet the Lord can melt them as snow in the sun, mow down the flowers, empty the Land of fathers, and leave no widows to make lamentation for them. So that 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 neighbors? No, let not our adherence with man, endanger our conjunction with God. He can reduce many thousands to few, as he did to Gideon; that the glory might be his. He that could narrow up a whole world to Eight, can bring a kingdom to two, to one, to none. 〈◊〉 thousands run on the course of disobedience, they shall quickly enough 〈◊〉 diminished.

Eight.] Lastly, hear is figured out to us the paucity of souls that shall be saved. Many are called, few chosen. The gate of bliss is narrow, and few enter into it. My 〈◊〉 is a little flock: little in respect of the number drowned in the deluge of 〈◊〉 . Questionlesse, as small as it is, everyone hopes well of himself: and if Noah 〈◊〉 foretold this definite number to that world, all would have presumed, I am 〈◊〉 of the Eight. When black and ravenous ruin spreds her dismal wings to sweep away the wicked; few tremble: for they conceit themselves to be none of the forlorn 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 own, all their mercy: to give fair words, all their bounty: 〈◊〉 carry a formal 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 Ark, 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 walk after the Spirit: none so walk, but their consciences be cleansed: none are thus pure, but they have repented: none have repented, unless they forsake their sins: and none forsake their sins, but they must needs have amended lives.

Haply each thinks, I am in as good case as others, I shall speed as well as my neighbors: so might the old world tell their fellows; and they all sped alike indeed, in one common destruction. But it is not good to venture all our estate in one uncertain bottom, to hazard our eternal being upon the exemplary practice of the multitude. Noah believed 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 God's word with one singular Noah, than be incredulous with the whole world, and perish? Magna plenitudo hominum, sed magna solitudo bonorum. Sinners so swarm, that there is scarce elbow-room for the righteous. But if the righteous shall scarcely be saved, where shall the ungodly and sinner appear? The righteous are scarce, and even their salvation is scarce; and shall not sinners tremble? Strive to enter in at the strait 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. Do we groan and bleed for our errors? do we strive to rectify our lives? do were solutely detest our sins? do we implore grace by our prayers? do we consecrate to God our hearts? do we rest upon CHRIST by our faiths? do we follow after holiness with our endeavors, and love the Lord with all our souls? We shall then feel, what no tongue of man can express; the sweet testimony of the Holy Ghost to our consciences: that we are wrapped up in the bundle of life, sealed to the day of redemption: and how few soever escape destruction, we are of the number that shall find salvation; through the mercies and merits of JESUS CHRIST.