2 Peter 2:5 (part 1 of 3)

THis is the Apostles second exemplary argument against the indemnity of sin his first instance was, how it sped in heaven; now he expresseth the mischiefe it did upon earth: after the expulsion of Angels, the submersion of terrene creatures. The first Iudgement tooke hold on altitude, this prevailes against multitude: for sublimitie, they were Angels: for universalitie, this is a whole world There God used his owne immediate power, in the dejection of those revolting spirits: here is the same offended power working by a mediate instrument. The Angels were above the elements, therefore no element was exercised in their punishment: here is element against element, water against earth: that man, who was of elements composed, and by elements preserved, might also by elements be destroyed. When man forsakes his owne end, which is to glorifie his Maker: the creatures also forsake their (lesse principall) end, which is to serve man their master The Elements rebell against man, when man rebells against God: becoming a trator to his Creator, they owe him no more service: but in stead of serving him, they serve God against him.

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

Gods blessing did not more multiply, than Satans curse: there came a [Crescite] & multiplicamini from them both. God spake it to his creatures, men: Satan to his creatures, mens sinnes. Mankinde began but with one: yet he that saw the first man lived to see the earth peopled with a world of men. Men grew not halfe so fast as sinnes; As they were encreased, so they sinned against me, Hos 4.7. One man could soone multiply a thousand sinnes, never man had so many children. So that still the number of transgressions exceeded the number of persons: when the earth was scarce sprinkled with men, the whole world was filled with sins. So that the top of the conspiracie bore up to heaven, and carried ill newes to the Maker of all. Whereat offended, he sent downe a watry messenger of destruction: which as it came from heaven, so swelled up back againe to heaven; with tydings, that Gods iustice was now glorified on them, whose mercy would not be glorified by them The corruption of the world is not lesse now, yea more: it is past all purging by water, therefore hath God reserved it to fire. Onely as the Arke did save Noah in the day of water, so Christ will preserve us in the day of fire.

And spared not the old world, &c.] Here is a double act; of Iustice, of Mercy; that of Iustice on a whole world, the other of Mercy upon eight persons. It is often, Poena paucorum, terror omnium; God doth strike few, to save many: here hee strikes many and saves few. His judgements are sometimes particular, that his mercy may be generall: here his Iudgements are generall, and his Mercy particular. So the whole may be distinguished into the Vengeance; Spared not the old world. Deliverance, Saved Noah the eight person,

In the vengeance or execution of wrath consider, the Matter passive, Sinfull world. Instrument executive, The Floud.

The subject suffering is described, by the Vniversality, the whole World. Antiquity, the Old World. Impiety, the Vngodly World.

For the penall instrument let us meditate; 1. Whence it proceeded. 2. How farre it prevailed. 3. How long it continued.

In the deliverance are two speciall things, the Maner implied, by the Arke. Number expressed, Eight Persons.

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

To begin with the uengeance, God was angry with the whole world because sin: neither was this a slight or easie wrath; but a fire long a kindling. It repenteth mee that I made man: here is a displeasure indeed, when the Lord shall repent his owne worke. 1 Thes. 2.16. The wrath of God came upon them to the uttermost. εἰς τέλος, that is, such an one as consumes either totally or finally. The wrath of God is either in resolution or execution. In resolution, it is either suppressed in his bosome, or [expressed] in his threatning. In execution, it is either temporall in body, or spirituall in soule: as Peter said; Behold two swordes, or rather one sword with two edges. This [ἡ ὀργή], The wrath: God hath armies of afflictions, but if the wicked scape them all, this same Great wrath will surprise them. Neither must wee thinke here God subject to passions: what be affections in us, are perfections in him. But lippientibus etiam singularis lucerna numerosa est: to the pur-blinde one candle seemes many. As God is said to have an arme, because the arme is the instrument of our power: an eye, because he discernes all things: a foote because he is present every where, &c. And that he will preserve unharmed, is called the Zach. 2.8. Apple of his eye. His essentiall substance is called his Soule. Am. 6.8. Benephesho, by his life, or soule, that’s by himselfe. And Psal. 11.5. Wicked men his soule hateth. Thus he is said to be angry, and to repent. But as man repents by retracting his purpose, so God by changing his sentence. When GOD is said to alter his will, that he becomes offended with the man, with whom he was formerly pleased. Ille potius quam ipse mutatur: the man is changed not the Lord. August. He repents not as man does, for he cannot delire and erre as man does. He is not angry, but all his actions proceed from a perfect love of vertue, and hate of vice. We cannot properly Grieve the Spirit, nor Crucifie Christ: but our sinnes doe all that is possible to it; and so much as in us lies , we bring melancholly into heaven, that Court of joy. If the King lose a subject he is so much the weaker: take a drop from the Ocean it hath the lesse: but what is the losse of thee or thy harlot to God; he is never the poorer nor are they missed But when he repents of all the generation of men, this shewes sinne to be exceeding hainous. In a word, mans is a passive repentance; Gods is an operative repentance. Let this teach us.

1. To glorifie God, lest he repent that he made us. Psal. 139.14. I am fearefully and wonderfully made; (all Gods workes are admirable, man wonderfully wonderfull) marvellous are thy workes, and that my soule knoweth right well. What infers he on all this? Therefore I will praise thee. If we will not praise him that made us, will he not repent that he made us? Oh that we knew what the Saints doe in heaven, and how the sweetnesse of that doth swallow up all earthly pleasures: they sing honour and glory to the Lord: why? Because he hath created all things. When we behold an exquisite peece of worke; we presently enquire after him that made it, purposely to commend his skill: and there is no greater disgrace to an artist, than having perfected a famous worke, to finde it neglected, no man minding it, or so much as casting an eye upon it. All the workes of God are considerable, and man is bound to this contemplation. Psal. 8.3 When I consider the heavens, &c. I say, What is man? He admires the heavens, but his admiration reflects upon man; Quis homo? There is no workeman, but would have his instruments used, and used to that purpose [in] which they were made. The Cutler hath made thee a knife; to cut thy own meat, not thy neighbours throat. If thou like the envious man will keepe thy knife in thy hand, and swallow thy meate whole: or like the foole, cut anothers meat and thy owne fingers: this is to abuse that instrument, and pervert the end for which it was framed. Man is set like a little world in the midst of the great to glorifie God; this is the scope and end of his Creation. If he shall apply himselfe to proud desires, base designes, covetous courses; here Gods meaning is mis-understood, his worke mis-applied. He is created for the service of God, if be cannot be wrought and brought to that, he shall be beaten in peeces. As the Potter turnes and workes a peece of clay; frames it for such a vessell; it will not doe; then tries to make another fashion of it, yet it fadgeth not: till at last, after many eluded trials, he dasheth it against the walles. Gods spirit will not alway strive with this world, more than it did with that: but if we still strive against him, let us see [who in] the end shall have the worst of it. Ariosto going through the streets, and hearing a Potter basely sing his odes; tooke a cudgell and broke his pots; answering his complaint: Thou hast marr’d my verses, and I have marr’d thy vessels. If we abuse Gods creatures, he will spoile our pleasures.

2 Let us repent of our sinning, lest God repent of our making. O that for want of a little sorrow, we should hazard the losse of such a joy, as the delight of our Creator. When we sinne, we give him cause to grieve at our doing, but while we continue impenitent, we give him cause to grieve at our being. Shall our Maker repent that wee are, and wee not repent that wee are so evill? Did hee not make us of nothing? and is hee not able to reduce us to nothing, to worse than nothing; yet doe we provoke him, and put him to it by our rebellions? Repentance is a grace of continuall use, because sinne is a thing of continuall practise. It is better going to the house of mourning, than of mirth; saith Salomon; more expedient for the soules health: through his owne experience, he taught us this expedience. In pride we patch our clothes, in repentance we rend them in pieces. It unmakes a man that which sinne made him; whereas impenitence keepes him for ever the same. They that lived unconverted sinners on earth, remaine the same in hell. Ioh. 10.8. All that came before me are theeves and robbers: in congruitie of speech he should have said, were theeves; yes, not onely were, but Are so still. Saul is still a homicide, you cannot say so of David, that he is still an adulterer; because he repented, and by that was tenewed.

Our repentance is said Pacare Deum, to appease God: now appeasing presupposeth anger, and Gods anger is two fold; Iudicis & Patris. As he is a Iudge, offended with his enemies, and this wrath is onely appeased by Christ. As he is a Father, and so our repentance may please him in Christ: not Ratione subjecti, in respect of selves; but Ratione Principij, Gods Spirit. Thus our repentance through Christ may pacifie his paternall wrath. This is an excellent remedy, but not so easy: the King of Niniveh and his people put on sackcloth, and fasted: yet but, Ioh. 3.9. Who can tell whether the Lord will turne to mercie: we are not sure of it, it may be so, but Who can tell. Though the Iewes rent their hearts, yet it is but Quis novit, Ioel. 2.14. Who knoweth whether God will returne? Though they gnaw their tongues for paines, yet Rev. 16.10. they repent not of their deeds: so hard a taske is repentance.

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

God spared not the old world. Thus in generall, now more specially to the parts. World hath diverse significations: it is taken. 1 For this whole visible engine, 1 Ioh. 2.16. the [fabricke] of all things contained under heaven and earth. 2 For the vicious and [miserable] condition of it, contracted by sin, and inherent in all things. 2 Cor. 5.19. 3 For the noblest and most excellent part of it, man and thus somtimes only for the Saints; God was in Christ, reconciling the world to himselfe. Commonly for the wicked, 1 Ioh. 5.19. The whole world lyes in wickednesse. So the world is opposed generally, vel numero [vocatorum], vel numero electorum. The first circumstance we light upon, is the universality of this destruction, which seiseth on a whole world. Wherin the answer to three questions may satisfy us.

Why the creatures were punished with mans ruine, that were not guilty of mans sinne. This was just with God. 1 Because they were all made for mans use, and therefore man suffers in their losse. Terra propter hominem producta, terra propter [hominem] maledicta. As a foule traitor being executed, hath his house fired, his very land harrowed with brambles, and sowen with stones. 2 Seeing they were made for mans use, he being taken away, they were of no further use. Chrys. The generall being slaine, the army perisheth: the head being cut off, the members die. 3 Such was the greatnesse of sin, that it brought destruction, not only upon the sinner, but on all that belonged to him. 4 Because brutish men had abused the creatures by their filthy riot and excesse; therefore God saw it just to punish the Instrument with the principall: Rom. 8.20. so that there is not a Creature, which is not Subject to some vanity. He that requites his Princes favours with treason, not onely suffers in his owne person but every thing about him feeles the smart. His followers are suspected, his [favou-] disgraced, his children disinherited, his friends discomforted, his house decayed all things droope with him, his gardens are over-run with weedes, his orchyards lie uncouth, man and beast is made sensible of his judgment. Adam, that was [behol-] holding to God for his very selfe, apostating into treason; his house grew out of fashion to him, his pleasures were turned to thornes, the armes of his nobility were defaced: and he that was made a Master of living bodies, breaking his allegiance with God, became despised of his owne servants: some of them shaking of the yoke of our goverment, when we shooke off our makers. Especially the greatest, and the smallest of them: the greatest, as Lions, Tygers, Panthers, are hardly tamed but the least, as bees and gnats, not at all. In a generall destruction when the enemy triumphs, not only men, women and children lose their lives: but the houses are fired, the trees cut downe, the walls rased, the horses slaine in fight, the cattell burnt in the stalls: 1 Sam. 15.13. as Saul had his charge for Amalek; Spare neither man nor beast. Are there not rottes of cattell, and murraines of beasts, so well as mortalities of men In a spoiling warre or plague, who remaines to fill the empty cribbe or manger Doe they not suffer with their Masters? Doe not the very beasts of the rich fare the better for the prosperity of their owners: whereas the poore mans cattell partake of the poore mans want?

I doe not thinke that all manner of creatures perished in the waters; for besides them preserved in the Arke the fish escaped, Gen. 7.22. The Rabbins conceited that the fish also perished, growing hot in the flood, as in a caldron; but Moses confines this destruction to things on the dry land. The fishes were spared. 1 Man had not so abused them, as the other kinds: and herein our sinfulnesse exceeds theirs; for not onely the delicacies of the land, but neither can the rarities of the sea satisfie our riot. They were then more separate from mans sin, therefore from his punishment. But in the fiery deluge, to shew that even thither our excesse hath reached, the very fishes shall not escape. 2 They lived in that element wherewith God purposed to overthrow the world: so that the same thing that was ordained in ruin am, for [con-] version, was to them in tutelam, rather for preservation. 3 They were not partakers of the earth, now the earth was cursed, not the sea: because Adam did unlawfully eate the fruite of the earth, not of the sea. 4 Such was the good pleasure of God that among other creatures he would then spare the fishes: then I say, for at other times he hath both Hos. 4.3. threatned and Psal. 105.29. destroyed them also; he slew their fish.

Further from the number of those preserved in the Arke, divines have probably exempted. 1 those Amphibia, creatures that live as well in the water, as on the Land; as otters, sea-wolves, water-serpents, and water-fowles. 2 Such as come of corruption, and doe not breed by generation; as wormes of dung, mothes of putrified hearbs &c. 3 Such as are of a mixt kind, ingendred by male & female of divers kinds; as the Mule commeth of the Horse and Asse: these needed not come into the Arke, Aug. Sed parentes eorum ibi fuisse sufficit; it was enough that the breeders of them were there. Some of the Rabbins have conceited, that the seeds of hearbs and plants were kept in the Arke; but they might by Gods providence grow in the earth under the waters; as did the Olive which the dove found at the sinking of the deluge. Yea some of them more ridiculously, amongst the living things preserved, would thrust in the spirits of the aire to the Arke. But neither are they male and female nor subject to the submersion of waters; and it were better for man to have that kinde destroyed than conserved. For the Phenix, amongst many ambiguities I yeeld to their perswasion, who thinke there is none; and that by the disagreements of her most justifying reporters. For her countrey, some make her of Arabia others of India. For her life, some five hundred yeares, others six hundred sixty. For her death some say shee sings and dyes; other, that motu alarum, with the motion of her wings she sets her nest afire. Pliny, and Pompon. Mela write, that of her ashes comes a worme, and of the worme another Phenix: which takes the bones of the old Phenix with her nest, and carries it to Heliopolis, the Citie of the Sun in Egypt; there laying it on the altar, and solemnizing the Funerall. But who would not smile at the non-sense of this fixion? For if the Phenix be burnt to ashes, where are her bones left for this transportation? But on, say they; and what creature is without sex, among Beasts, Fishes, or Foules? Gods (Increase and multiply) had been a vaine and superfluous charge to her. If there were but one before, then certainly that perished in the Floud; for none were preserved in the Arke but by paires and couples. So that if formerly but one, now consequently there is none. The saying of S. Ambrose is objected: Phaenix cum mortua sit, reviviscit: solos non credimus homines resuscitari. We answer, he doth not deliver his opinion, that the phenix being dead reviveth: but Ex concessis, by that which the heathen affirmed, out of their owne grounds, he proves the Resurrection which they denied. Let not this first question passe without a double meditation.

It instructs our understanding what the horror of sin is, whose contagion hath infected all the creatures that belong to us. Cursed be the earth for thy sake: the earth thou treadest on, the earth meriting no curse, the earth made before thee, made for the, and thou made of it; cursed be this earth for thy sake. Quid meruistis oves, what have the poore creatures done? We are not content with their rule, without their ruine: though they be ad usum & esum nostrum; yet we tyrannize over them, and are scarce satisfied with their spoile. O that the guilty should thus dare to [domineere] over the innocent; and hold himselfe more absolute lord over his beast, than he thinkes God over himselfe! He that shewes no mercy to his beast, (which yet is not his creature, but bought with his money) teacheth God how to deale with him , who is his creature, and bought with his Sonnes bloud. The Prophets, when the Lord hath beene angry, and the plague heavy, and no excuse for the peoples iniquity; not knowing what to say for themselves, ashamed in their owne name to crave pardon: have put him in minde of the bruit creatures. How doe the beasts grone, Ier. 4.6. Ioel. 1.18. &c. . Not that God is more respective of beasts, than of men; Hath God care of Oxen? But when men become bruiter than beasts, God will pitty beasts sooner than men. The penitent Ninivites imposed a fast upon their very flocks and heards with themselves. Hath God care of beasts, or have beasts care of God? Ion. 3.7. Are they not without religion, yea, without reason? O pardon repentance, a greater absurdity than this! It was a glasse to reflect their owne estate: the bellowing of halfe famished cattell, puts them in minde how themselves ought to be starved. Such an use was of the Leviticall Sacrifices: to see them slaine, their bloud exhausted, their flesh burnt to ashes; might well strike them at heart with the survey of their owne demerits. It teacheth the young Lion obedience; when he sees the dog whom he loves and playes withall, cudgell’d before him. When the Princes garment is beaten, he soone conceives himselfe blame-worthy by that representation. The moane and misery of the dumbe thing schooles us, as stripes on our garments, to tell us we have parts in that bargaine. That which wants reason is punished: that we who have reason might be humbled. Bestialior quàm ipsa bestia est homo ratione vigens, & non [ratione] vivens. We are little better than beasts, if we finde no other use of beasts, than to serve our owne riot: they may teach us as well as serve us: the looking-glasse is an insensible thing, yet it reflects to a man his owne forme. This is the first lesson.

It also informes us to moderate our affections, and not to surfet on this world which we have made so corrupt by our sins. What creature is there, on which our impiety hath not stuck some blemish? what doe we use, whereon we read not engraven the characters of our owne obliquities? Our apparrell is but the cover of our shame: by our bravest accoutrements, we may take measure of our delinquishments. Adam was more glorious without raiment, than all his posterity can be by it: neither can the glory we seeke in our clothing, conceale or countervaile the ignominy that came by our sinning. For our meate, is not our life maintained by the death of other creatures? Our preservation, by their destruction: sin brought this necessity; without that no creature should have lost his life to become our food. This was not from the Creation, creatures were not made to this end. Innocency would have preserved all to a higher and more excellent use. We should have had meate farre sweeter; and such as should haue cost no creature the life. Let my soule thus meditate; this creature dieth not for it selfe, but for me; not for it’s owne fault but mine: if I had my desert, I should rather dye than it. Do we not read, our steaming and sordid lusts in the infected aire? Our blasphemies in the blemished Moone Glimmering Stars, and blushing Sun? Our oppressions in the harrowed and wounded earth? Our impieties in the groning of all creatures? If a rich man should heape all his wealth together, and then set his house on fire; hath he cause of joy to see this? There is an ataxie and disorder in all the world wrought by our sins: the trees must fall under the wounding axe, the bowels of the earth be rent, to build us a dwelling: and shall not this move us? Can we glory in our shame? with that insulting Monarch, This is my Babel. We had a better mansion, once, without any of this violence; Paradise. Thus as he that rifled the poore scholler, rob’d ten men at once: he having borrowed of one his horse, of another his spurres, &c. Or as when Esops jay was stript of her brave plumes, there were twenty birds undone, that had lent her their feathers. So when death deprives man of his life, he finds many creatures to have spent their blouds and beings towards his maintenance. Our comfort be it, that our Patent is renewed in Christ; the second Adam regetting what the former had lost. And he that was content to become a creature, and to proffer his bloud to us; thinkes now no creature too deere for us. For his sake they are our servants, let us become his servants: to us the use, to him the thankes and glory for ever.

Quest. 2. Gen. 7.19. In the next place we are to examine, whether no other creatures escaped the deluge, besides the fore-excepted. The waters prevailed, untill all the high hils that were under the whole heaven were covered. Yes, saith Cajetan, those under the airy heaven nay, saith Moses, under the whole heaven. Some have wrangled about the mountaines: as Athao in Macidonea, so high, that it casteth the shadow to Myrinum, a towne in Lemnos, eighty six miles off. Atlas is said to have a top higher than the cloudes: and Tabor, to rise up thirty furlongs: Caucasus to be lightened with the Sun above, Ioseph. when daylight is shut in below. But Moses affirmes expresly, that all these high mountaines were surmounted, and covered by the waters. Cajetan excepts the mountaine of Paradise from this inundation: but where doth he find that Paradise was situate on a mountaine? Gen. 2.10. Out of Eden went a River to water the Garden; but Rivers doe not use to run upon hils. His vaine feare was, lest then Enoch should have beene drowned in the floud, whom he supposeth to be in Paradise. But indeed Enoch was taken up into heaven, a higher Paradise; where no floud could reach him.

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

But then say they, the floud seemed to ascend unto the middle region of the aire: for it was so many cubits higher than the mountaines, and som mountaine tops ascend to the middle region, yea above the clouds. As Olympus, which Zinagoras by mathematicall instruments found to be ten stadia high: insomuch that the ashes remaining of the sacrifices, are neither dispersed by the wind, nor dissolved by the raine. So the waters should seeme to rise higher, than the place where the raine is [en-] gendred. Answ. The report of Olympus is found to be untrue, Ludovicus Vives. by the testimony of Philadelphius, who went up the hill on purpose to make experiment. Besides, no hill is above foure miles in height: and the middle region is at least 50 miles from the earth. Againe, diverse inhabited those places, who are said to live halfe as long againe as other men. This shewed it to be a wholsome scite for aire, which could not be the middle region, full of clouds and foggy mistes.

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

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

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

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

Lastly, we are to examine, Quest. 3 how in all this the righteousnesse of God may be justified. What, all the world? might it not have bene satisfied with a family, as the monstrous children of Lamech? Or with a City, as Sodome? Or with a Countrey, as Canaan? Or with a fourth part of the world, as Europe? but all? Because a mans garden, that hath beene fruitfull, is over-run with cankers; will he therefore destroy it? Luk. 13.8. Doth not God threaten only the Barren Tree, such a one as cumbers the ground: not the whole vineyard. The husbandman feeles not all his greene and unripe corne, because some weeds are growne up in it: yea Christ himselfe forbids it, with a Sinite crescere. Mat. 13.30. Nor because a mans servants have abused his house, and left it sluttishly noisome, will he therefore strait pull it downe: but rather see it cleansed and air’d, the rubbish swept out, and the uncleannesse washed away. The Lord doth no more here; he punisheth the defilers with due destruction, washeth and scowreth this great house of the world, but then lets it stand: he makes it cleane, he doth not make it nothing. But to cleare this point, two subordinate questions must be scanned.

1 Whether all that were temporally destroyed, also everlastingly perished. If so, then Abraham could object, Gen. 18.25. Farre be it from thee to destroy the righteous with the wicked: shall not the Iudge of all the earth doe right? Shall Infants and innocents share in the same confusion with obstinates? 1 Some say, that all were temporally punished, that they might be eternally saved: as St Ierome of the Sodomites, 〈…〉 received in this life their full punishments. But if Rreprobates might scape thus, hell would not be so full. 2 Some extenuate their sinne, as Cajetan; that they were not wholly void of faith, but beleeved not Noah in this particular. But it is not safe for man to extenuate, what the Lord does aggravate: that the whole Gen. 6.11.12 earth was filled with violence, and all flesh had corrupted his way. They were not only full of incredulity, but foule with all manner of impiety. 3 Others say, that they were condemned to hell, yet redeemed thence by Christs descension: who 1 Pet 3.19.20. Went and preached to the spirits in prison, which were disobedient in the dayes of Noah. Thus the Pontificians have conceited, that Plato at Christs Preaching in hell, beleeved; and was with many others, delivered: as the soule of Falconilla, by the prayers of St Tecla, and Traians at the intercession of Gregory. But these imaginations crosse Gods denominations, who hath interposed a Luk. 16.26. great gulfe: their worme never dieth, and out of hell there is no redemption. 4 Others, that they were not cast into hell, but many of them into Purgatory, and from thence delivered by Christs descending. But to answere both these errors, so falsely grounded on the Apostles words. Being quickned in spirit, he went &c. Christs soule could not be said to be quickned, for his soule never died: therefore by his soule he did not preach either in hell or Purgatory. Christ hath two spirits; one as man, another as God: so the holy Ghost is called the spirit of Christ. But the spirit here is properly neither of these, but his Divine power: by which he preached in Noah, in all the Prophets before him, and the Apostles after him. But if it be not meant of Purgatory, what is then this Prison? Augustine sayes, this prison was the Body: and the men were called spirits from the better part; mens cujusque, is est quisque: but we seldome find living men called Spirits. Montanus sayes, this Prison was the Arke; but then there had been in the prison too few spirits, for in the Arke were but eight. Some will have this prison to be Ignorance, according to that Prophecie of Christ; that he was sent to preach Esa. 61.1. Liberties to the Captives, and the opening of the prison to them that are bound. But to those Christ could not be said to preach in spirit, but in Person. Some would have this prison, the Grave: but then soules should lie in graves by that consequent. Others, to be hell: and that is indeed a prison, without light, without liberty, [with-] out comfort. Let us keepe our selves free men, and beware of multiplying our debts that we be never cast into this prison. But certainly there is no Preaching in hell because there is no repenting in hell. Psal. •8.11. Shall thy loving kindnesse be declared in hell &c. To conclude, the Scripture never called the receptacle of beleeving soules a prison to thinke therefore, that first they were condemned, and afterward redeemed, is a point of contradiction. The same Christ that came in his flesh, and preached the gospell to the world; came to them in the dayes of Noah by his Spirit, and in Noah preached repentance to those unbeleevers: who because they repented not, but continued in disobedience, are now damned spirits in hell. This I take to be the true sense and orthodoxe exposition.

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

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

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

3 The Apostle resembles 1 Pet. 3.21. Baptisme to the Arke but as all dying without Baptisme, are not damned, so neither all that were without the Arke, eternally perished. They might be drowned in the deluge on earth, yet escape the abysse of hell.

4 If God had meant to destroy their soules with the confusion of their bodies, he would not so have lingered the execution. It was Gen. 7.4. Fourty dayes a comming, wheras God could have dspatched it in foure houres: that by degrees their hearts might be softned with sorrowes, as the earth was soaked with waters.

But if they repented, why is it not recorded in Scripture? So neither is Adams repentance, nor Salomons: it expressely sayes they sinned, not expressely they [repented]: though of their repentance their is no question to be made. But it is concealed to deterre us from the like rebellion, least it become so doubtfull of our conversion. But if they did repent, why then were they not saved from the deluge? [Because] they repented not in time, at Noahs preaching. Repentance is never too late to save the soule, but it may be too late to deliver the body.

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

2 How was this just, to punish the Infants and Innocents for the sinnes of their parents? Doth not God say, Ezek. 18.20. The sonne shall not beare the iniquitie of the father? Doth not he not make this to the inraged Prophet, an argument of sparing Niniveh; the many thousand little ones, Ion. 4.11. That cannot discerne betweene their right hand and their left? That cannot speake, cannot helpe themselves; that sticke to their mothers brests, as apples to the tree; if you plucke them away, they perish. Is this the babes welcome into the world, the milke to feed them; when they cry, to quiet them with death? Is this the nursing of their tender and ungrowen limbes, to wrap them up in waves of swadling clouts, and to rocke them asleepe with pitilesse destruction? Whose eares can endure the lamentable and confused cry of so many infants, and not cry for company? The Midwives of Aegypt had more mercy; Pharaohs daughter was moved to take up weeping Moses. It is the property of a cruell Nation, Deut. 28 50. Not to shew favour to the little ones. When the Prophet foretold Hazael of this crueltie, 2 King. 8.13. in dashing infants against the stones; he asked, if he thought him a Dogge so brutish he held such a villaine: men have more yeares and sinnes, but what have infants done? The Scripture hath many circumlocutions of their ignorance and simplicity. Deut. 20.14. God gave a speciall charge concerning them, in the bloudiest victory of warre, unlesse for some nations which he had accursed. Christ tooke them up in his armes, blessed them, and placed one in the midst; proposing them as patternes for the imitation of riper yeares. Whose eyes can behold the shrinking of their soft members at every pull of griefe, their limbes sprawling on the ground, their flesh scorched with heat, as a scroll of parchment, or sinking on the waters, without pitie?

Thus justly concerning little ones, doth God expostulate with men, but men may not thus expostulate with God: for to him alone they are not innocent. Mans rule is to punish him only that offends; and Deut. 24.16. not to put the children to death for the fathers. Yet so farre as afflictions goe untouching life, children oft suffer for their parents; being deprived of liberty, goods, honours; as in cases of treason. The Lord threatens to visite the sinnes of the fathers upon the children, Exod. 20.5. even unto the fourth generation. So long, that (by the course of nature) their parents may live to see their wickednesse plagued in their posterity: yet if the sonne repent, the same God hath promised that hee shall scape. And howsoever this judgement be not alwayes verified, yet it is enough to terrifie us all. But it never misseth, where the parents sinnes are become the childrens by imitation. They are then called their Fathers sinnes; because they were by their age the Founders, by their example the Teachers, and in their owne persons the beginners of those sins. As it is commonly said; We may know what house such come of, by some tricks of their Ancestors.

Iew and Gentile have excepted against the Divine Iustice for this. Bion tooke on against the gods, that the parents demerits were devolved and translated upon the progenie: which he scornefully matched, as if a Physitian for the fathers [dis-] ease should minister physicke to the sonne. The Iewes had such an ungracious proverbe; Ier. 31.29. The fathers have eaten a sowre grape, and the childrens teeth are set on edge, But the Lord answers them, Hos. 2.2. Plead with your mother: for the husband may lawfully put away his prostituted wife, and her adulterous brood, because they are none of his children? Ezek. 18.4. All soules are mine, the soule of the father, and the soule of the sonne mine. If it were as Horace sung to his friend; Delicta majorem immeritus [luis]: who can say, My heart is cleane? Is it possible to be borne Morians, and to have none of their tawny and swarthy complexions? Againe, is it not just with God to punish our fond indulgence, in the very object of our idolatry? Wee hope these young plants shall succour us with their fruits, when we are growen saplesse: but doth a• the staffe we so nourish to beare us, become often a cudgell to beat us? Devil David cursed the wicked both wayes; in their Descent, Psal. 109.10. Let his children be vagabonds, and beg their bread in desolate places. In their Ascent, Let the iniquitie of his father be had in remembrance, Vers. 14. and let not the sinne of his mother bee blotted out. We have seene the bloud of the Church exhausted by sacrilegious parents, required at the hands of their posterity with ruine: God so cursing their generations, that we might reade the nature and quality of the sinne, in the visible characters of the punishments. The whole world was so foule, that the very fruit of their bodies (without contraction of actuall sins) seemed odious to God: and in his Iustice he punished those innocent babes with a death temporall, whom he migh yet deliver from the wrath eternall.

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

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

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

Vniversall sin brings universall punishment: Quot in culpa, tot in pana. If all flesh be corrupted, all flesh must be destroyed. Finde me one just man in the Citie, saith God, Ier. 5.1. and I will spare it. How great had bin this mercy, if there had not bin a generall apostacy? Sodome had bin spared for ten, Ierusalem for one; and yet he might rather have looked for ten in Ierusalem, than for one in Sodome. By swearing, &c they breake out, Hos. 4.2. Vers. 3. till bloud toucheth bloud: their sins were rounded into a ring, no roome for piety to get in amongst them. Therefore the whole land shall mourne, and every one therein languish: universally wicked, universally punished. If the •d should make such a judiciall scrutiny, and strict inquisition for sinners, as 2 King. 10.23. Iehu did for true worshippers, who could plead not guilty? Lactantius reports a prophecie of Sibylla; The Fishers hooke shall take the Romane Empire. If they meane by the Empire, all the soules in the Empire; I could wish that Saint Peters net had caught and brought more to heaven than it hath. But if by Empire they intend the imperiall dignity, titles, priviledges, honours, and royall augusteity; I could wish for their owne sakes (that now usurpe that office) they had caught lesse than they have. For when the Majesty of a Prince came in, the piety of a Priest went out . But will you heare the Hook that hath caught them and all; the hook of covetousnesse, baited with riches. Doubtlesse there are some elect, otherwise the world could not stand: but major pars vincit meliorem, the greater part drownes the better part. Is the feare of God amongst men? Who would aske such a question? But if we feare God; we will serve him: if we love him, we will obey him: Now the question growes bitterer & bitterer; from wormewood to gall. The devout man is even flouted out of his holinesse, and zeale counted an irregularity. Hypocrisie is the worlds apparell, malice his diet, pride his wife, greedinesse his dog: and thus he solaceth himselfe in a wilfull rebellion. We have all run into a Praemunire against our high Soveraigne, and deserve confiscation of all we have, of all wee are.

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

The old World.] Old? It rather seemed to be the young world, and this the old: according to Davids prophecie; Psal. 102.26. They shall wax old as doth a garment. A man of twenty is young: he of eighty, old. The world of a thousand yeeres standing is young in respect of the same world growne up to five thousand yeeres. The more time upon the back, the more aged a thing is. That then seemed to be the worlds infancy, this the veterity: that the non-age, this the dotage. The world then brought forth Gyants; now in comparison, dwarfes: and it is the youth of a woman, that makes her beare the goodlier children. In age 2 Esdr. 5.54. The wombe faileth, and brings fruit of a lesse statute.

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

1 That Antiquity, if found in impiety, is no priviledge of impunity. Indeed the arguments of commendation are often derived from ancientnesse; and men commonly love the things, wherewith time hath made them long acquainted. It commendeth Rivers, as in Deborahs song; Iudg. 5.21. That ancient River, the River Kishon. It commendeth Customes; Pro 22.28. Remove not the ancient land-marke, which thy fathers have set. It commendeth Friends; Pro. 27.10. Thy owne friend and thy fathers friend, forsake not; Eccl. 9.10. Forsake not an old friend, for the new is not comparable to him. It commendeth Wine; Luke 5.39. No man having drunke old wine desireth new: for he saith, the old is better. It commendeth an inheritance; 1 Kin. 21.3. The Lord forbid that I should give the inheritance of my fathers unto thee. It commendeth Wisdome; 1 Kin. 12.8. Rehoboam forsooke the counsell of the old men, and that turned to his ruine. Concilia Senum, hastae juvenum. It commendeth Truth, Id [verum] quod prius. Eccl. 39.1. Seeke out the wisdome of the ancient: and Ier. 6.16. Enquire for the old way. It commendeth service in the Field; as Clitus to Alexander; despisest thou the souldiers of thy father Philip? Hast thou forgotten, that unlesse this old Atharius had called back the young men refusing to fight, we had yet stuck at Halicarnassus.

Yet if Age be blended with naughtinesse, the older the worse. An old River without water quencheth not our thirst. An old Custome without warrant of goodnesse, is as authenticall for practise, as an old totterd garment is for handsomenesse, or an old cough for wholesomenesse. An old friend, that hath lost his honesty, is worse than an old picture that hath lost the colour. Old wine no man commends; when it is turned to vineger; let them take it that like it. An old house is no safe harbour, when it is ready to fall on the inhabiters head. An old man that hath lost his experience, is like a boulter: much good flower hath grone thorow it, but there is nothing left in it but branne. Iob. 32.7. Dayes should speake, and multitude of yeeres should teach wisdome, saith Elihu. But geat men are not alwayes wise, neither do the aged understand judgement. Gravity should speake first, but if it speake worst, better hold the peace. Eccl. 4.13. Better is a poore and wise child, than an old and foolish King. Who will no more be admonished. If an old man speak lies with the same confidence, that knowen truths; and so vehemently praise former customes, that are ridiculous; and teach the younger as scornefully, as he would doe a dog to fetch; here age hath lost the credite. The hoary head is only then Pro. 16.31. A crowne of glory, when it is found in the way of Righteousnesse.

Custome is a second nature, an Old habit is not easely forgotten. Natura non [patitur] repentinas mutationes, say Physicians: nature endures no suddaine alterations. Therefore for a man Consenescere cum vitiis, to grow old with his errors, is to bee dead to all vertues. And he will find it as hard to become good, as to reenter the wombe, and be new borne. And Old Dog bites sore, an Old ulcer is hardly cured, and an old vice within a degree of impossible to be amended. Age therefore hath no [priviledge]; look backe upon Ier. 7.12. Shiloh saith God. Shilohs antiquity could not countenance Shilohs iniquity. Indeed with us, gray haires require reverence, though mixed with some infirmities; Levit. 19.32. Thou shalt honour the face of the old man, and feare thy God. And they are wretched dayes, when Puer tumul tuabitur in senem; Esa. 3.5. the child [shall] behave himselfe proudly against the ancient. Yet no wounder, if the children despise the parents; when the parents despise God. That world might say to the Lord, Esau to Isaac; Gen. 27.32. I am thy first borne. Aetate primus, impietate summus. Like a tree it grew crooked from the first planting, no art could straiten it, therefore the axe must hew it downe. But whether we the younger children, or that world the eldest, Cain and Lamech the first borne; all have sinned, and all must have perished, but for the sufferings of the first begotten of God.

2 In this glasse we may behold the state of the world before us. Even the former times abounded with sins: they had their aberrations and delirements as well as wee. It is the fashion of people to admire former dayes. Eccl. 7.10. Laudamus veteres, What is the cause that the former dayes were better than these? But Salomon taxeth that [enquiry] of folly. Because we feele not our forefathers evils, therefore we think they had no evils at all The deluge of Popery in this land is still commended by divers Rome-affected, Rome-infected spirits. Why? O then men lived neighbourly together, without quarrels and suits of contention. Did they so, and is the Gospell the cause why men doe not so now? Is it not the Gospell of peace, teaching us to love others as our selves? Shall men be litigious furies, and lay the fault on Gods mercies? Hath the Lord opened our eyes for no other purpose, but to see to scratch and wound one another? But then were men merry and joviall, and not troubled with melancholy cares? If they rejoyced in Dolio, non in Domino, in their riches and not in their graces; it was a mirth for the Devill. If it were in the Lord, doth the Gospell sad us? Psal. 19.8. The Statutes of the Lord rejoyce the heart. Is any mirth like the meditation of our peace made by Christ? Cannot wee answer the joviall world (as the grave Musician being called into company, that sang wanton catches, and expostulated why he did not beare his part) I am as merry as they that sing It is God that puts Psal. 4.7. more gladnesse in our hearts, than all their abundance can fill them withall. Shall men bait of their mirth, because God is neare them in his favour? Or a man be afraid to walke abroad, because it is faire weather?

Pleasure is not gone, when sinne is gone: it is not Isaac which is sacrificed, that is, August. our Laughter and mirth; but the Ramme, that is, the bruitishnesse of it. Yea, rather let us count it our chiefest delight, that we have lost our former delight. Because our fore-fathers sate uncontrollably at the Pot; and had Priests without more vertue, than to take up differences at the Ale-house; were those the better times? But then, say they, was more plenty of all things, to demonstrate that God loved us: Corne was cheape, and men were charitable, they kept good houses: and well fare the Religion that made us fare so well. Deo gratias, qui nos satias, &c. As if God had no better blessings in store for us, than Acornes. This was the argument of the apostate Iewes, Ier. 44.17. Wee had plentie of victualls, and were well, when we burnt incense to the Queene of heaven: But since we ceased that sacrifice, we have wanted all things. Part of their reasons strength they fetch from Antiquity, Thus did our Fathers: part from their owne prosperity, Thus sped we. But how easily doth the Prophet evade and dissolve this ridiculous Sophistrie! Vers. 22. Therefore, for this cause, is your Land a desolation, and a curse without an inhabitant. Did this bring you a blessing? No, rather a curse and ruine. Our Fathers bestowed their Cakes on the Queene of Heaven, but did not the King of Heaven plague them for it? Say hee fed their bodies with Quailes, did he not put leannesse into their soules? Shall we call Nabals Sheepe-shearing a blessing? All their superstitious peace was no better than the very Revels of Bacchus, and an holy-day to the Devill. Shall we seek Christ no further than among the Ioh. 6.26. Loaves? IESVS was in the ship, yet Panem non habemus, Matth. 16.7. Wee have no bread: IESVS was at the Marriage, yet Vinum non habemus, Ioh. 2.3. We want wine. We may want bread and wine, and yet have Christs company. If food faile, it is because Manna is to come. If Wine be absent, yet Grace and Salvation is present If God take away Flesh, and give Manna: deny Sunne and Moone, and give Rev. 21.23. Himselfe, hee does us no wrong. As the Israelites repined for a King, when the Lord was their King: so our Ancestours refused Christ for their Head, and chose the Pope. But God answered, Dedi in furore, Hos. 13.11. I gave them an Head in mine anger. He fulfilled on them what was written; this Head tooke away their fields and vineyards, and 1 Sam. 8.13, &c. gave them to his servants, Monkes and Friers: he tooke away the tenth of their sheepe and seed, and put their goodliest young men to his worke; and made them all his Servants: that they were forced to crie out, because of their King which they had chosen. Such have they found their Romish Heads; that like ill Physitians, have purged away the good humours, and left the bad behinde them.

Loe now the praise of Antiquity, when it hath swarved from the rule of Piety! Where is now the validity of that Pontifician argument, concerning the ancientnesse of their Church? This plea might the Iewes still make; We are the sonnes of Abraham: but Christ told them of another Father. As much say the Turkes, We are the sonnes of Abraham by Sara, so called Saracens: but they were none of Saras sonnes. It hath beene un-answerably proved, that the fundamentall Heads of the present Romish faith, had their severall births; some two hundred, some foure hundred, some eight hundred, some a thousand, some a thousand and foure hundred yeares after Christ. But say they were old; yet wanting the warrant of sacred truth, they are no better an argument of purity, than the old world was of innocencie. Consuetudo longa sine veritate, vetustas erroris est: Truth is not to be rejected, Chrysost. for meere novelty: for old truths may come newly to light, and God is not tied to his times for the gift of illumination. Yet is this the foundation, whereon they reare their Babel, their Bable; whose top must reach up to the firmament, and command not Earth only, but Heaven it selfe: and thus they meane Gen. 11.4. Celebrare nomen suum, ne [dissipentur]: The world was good when God framed it, must it therefore be good when he drowned it? Isaac was strong when he married Rebecca, must he therefore retaine the same corporall strength when he blessed Iacob? The Cathedrall Church of Saint Paul two hundred yeares agoe, might haply be in good case, may it not therefore now want reparation? The Church of Rome was pure when Paul planted it; must it now be so when Antichrist hath corrupted it? Shew us the same integrity that Rome then had, and we are of the same faith that Rome then was. [Otherwise], not how old a thing is, but how good it is, should be the enquiry of Christians. The Old man is corrupted and lost; hee must become New that will be saved.

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

God hath made mans life shorter, that his sinnes might be fewer. From nine hundred, it is fallen to seventie; and how few see halfe those! Methushalem lived not one day to God; he saw not a thousand yeares, which with God is as one day: but we scarce live one houre in respect of his day. Of nine hundred and sixty, our eightie is but as the twelfth part. If a man live to the tenth part of Methushalems age, he is a childe againe, when the light is sent to his windowes, and the glasses there chambred cannot receive it: when the hollow receptacles of sounds are shut up: and the faltring discourse is interrupted with harsh parentheses, coughes: Wee are now old in as short time, as they were scarce past children: Iob 8.9. We are but of yesterday. And as our lives are abridged from a fadome to a span, so are our bodies contracted. When the age was long, the proportion was great: that a man could grapple with a savage beast on some termes of equality: as Sampson coped with a Lion, David with a Beare, and came off with victory. These were bred in the worlds prime and youthfulnesse; we now in the withered and decrepite age. We are scarce the shadowes of [our fore-fathers], whether in length or strength of life, whether in stature or force of nature. We are not sooner growen up to be men, but straight we are none; death makes so quicke a riddance of us, as it will doe of all things. The worlds stomacke being old, is weake of retention; and the crudities of sinne are so hard of digestion, that the vessell must soone bee broken. Magistrates are the armes of the world, Counsellers the braines, Lawyers the tongues, the Rich the stomachs, the poore the backes, Merchants the feete, Officers the hands, and Divines the hearts. Now there is a generall corruption in all these, (Let it not be understood de singulis [generum], sed de generibus singulorum; not all of every kind, but every kind of all) this epidemicall distemper witnesseth it is Old, and neare the dissolution.

Now the greater the corruption, the vaster the destruction. Some thinke the the Igneum diluvium, fiery deluge shall descend no higher than did the watery; It may be the earth shall be burn’d; that is the worst guest at the table, the common sewer of all other creatures: but shall Calum transire, the heavens passe away? It may be Coelum aëreum, the airy heaven; but shall Sydereum, stellatum, the starry heaven, where God hath printed such figures of his glory? yes, Coelum, elementum, Terra, when ignis ubique ferox ruptis regnabit habenis. The former deluge is called the worlds Winter, the next the worlds summer. The one was frigido elemento, with a cold and moist element: the other shall be calido, with an element hot and dry. But what then shall become of the Saints? they shall be delivered out of all; walking like those that servants in the midst of that great furnace, the burning world, and not be scorched, because there is one among them, to deliver them, Dan. 3.25. The Sonne of God, their Redeemer. But shall all quite perish? no, there is rather a mutation, than an abolition of their substance. Psal. 102.27. Thou shalt change them, and they shall be changed: changed, not abolished. Transit mundus & concupiscentia egus; the concupiscence shall passe, nor the essence: Figura non natura. In the altering of an old garment, we destroy it not, but trimme it, refresh it, and make it seeme new. They passe, they do not perish: the drosse is purged, the metall stayes. The corrupt quality shall bee renewed, and all things restored to that originall beauty wherein they were created. 1 Pet. 4.7. The end of all things is at hand: an end of us, an end of our dayes, an end of our waies, an end of our thoughts. Qui ab universalitate te excipit, te decipit. If a man could say as Iobs messenger, Ego solus aufugi, I alone am escaped, it were somewhat; or might find an Arke with Noah. But there is no Arke to defend from that heate, but only the bosome of Iesus Christ. Psal. 119.96 I have seene an end of all perfection: if perfection on earth have an end, imperfection cannot long continue. una dies dabit exitum, [exitum]. There shall be an end of our eating, an end of our building, an end of our covetous scraping, an end of our workes, and end of our selves, but no end of our soules: and if we be found in the faith, no end of our blessednesse, for then begins a world without end. Of these three observations, I desire to make three application.

1 Let us turne good with all the speede we can, for how farre off soever the generall end may be, our particular, end is neere. I know that long life was Gods promise to his servants: but when long life ceaseth to be prosperous, it ceaseth to be his promise. He shortens our life. 1 That we be not aflicted with evils; the righteous are prevented Esa. 57.1. of the evill to come. 2 That we be not infected with evils, corrupted by the times, as Ioseph was caught with the Aegytptian oath. 3 Their memory lives though they die: Discessus volito viva per ora virûm. If the good name be preserved, a man is alive though he be dead. 4 If God take away temporall, and gives eternall life for it, there is no hurt done us. He that promised ten pieces of silver, and gives ten pieces of gold, breakes no promise. When Herod promised halfe his kingdome, if he had given it all, he had broke no promise. Gods promise shall stand, when the mines of India shall faile. All mens lives are short, why should I thinke mine long? Lam. 4.18. Our end is neare, our dayes be fulfilled, for our end is come.

O then let not the end of our dayes, and the strength of our sins, come neare together. It is said of St Chrysostome, that Nihil finivit praeter peccatum, he made an end of nothing but of sin. Let it not be said of us, Omnia finivimus praeter peccatum that wee have put an end to all things except our sinnes. A man hath begun to build, hee would faine end: begun to travell, hee would faine come to his joureneys end: Commenced a suite, hee desires an end. Before all, let us strive to end our sins: if we end them by repentance, though the end of our lives prevent the end of our other businesses, we shall never find cause of sorrow. It is a saying Schooles, Ex malis praemissis sequitur non bona conclusio: From evill seeds come evill plants. 1 Cor. 15.43. The body is sowen in dishonour, it is raised in glory. If we would reape a glorious body, let us sow a gracious body. Let us not be of their number, Quorum [finis] est interitus: Whose end is a destruction without end. Let repentance make an end of our sinnes, before death make an end of our dayes; and then our end is not properly an end, but a better beginning. Seeing the world must be changed, let us that have corrupted it, first change our selves. If fire must purge the elements, let us that celestiall fire of the Spirit to purge us. That when all the drosse and feculencie of the world shall be on a light fire, we may be found pure, and presented [cleare] at the appearing of IESUS CHRIST.

2 As this teacheth all this old world, so it specially directs it selfe to all that be old in the world. I know that age is subject to infirmities, and hath endangered even Saints to a relapse. If all must once erre, errour falls lesse unhappily in youth, than in image. Covetousnesse, pettishnesse, sluggishnesse, pride, are incident to old yeares. This David knew, when he prayed so earnestly; Psal. 71.9.18. Cast me not off in the time of old-age, forsake me not when I am gray-headed. Some strive to keepe themselves from any need of that prayer; either by artificiall tinctures, dying their haires into other colours. So though they cannot make white blacke, yet they can make it appeare blacke. They study Colorare capillos mendacio, as a Father speakes. Or by lewd and wanton lusts they prevent the baldnesse of age, and leave themselves not so much as one haire of an honest man.

Apostacie in old-age is fearefull: He that climbes almost to the top of a Tower, then slipping backe, hath the greater fall. The patient almost recovered, is more deadly sicke by a relapse. There were Starres strucke from Heaven by the Dragons taile. ; they had better never have pearched so high. The place where the Israelites fell into that great folly with the daughters of Moab, was in the Plaine, within the prospect of the holy Land: they saw their Inheritance, and yet fell short of it. So wretched is it for old men to fall, neare to their very entry of heaven. 2 Sam. 2. As old Eli in his Indulgence; old Iudah in his Incest; old David with Bethshabe; 2 Chron. 16.12. Gen. 38. old Asa trusting in the Physitians more than in God; and old Salomon built the High-places. Some have walked Ezek. 28.14. like Cherubs in the middest of the stones of fire, yet beene cast as prophane out of Gods mountaine. Thus the Sea-man passeth all the Maine, and suffers [wracke] in the Haven. The corne often promiseth a plenteous Harvest in the blade, shrinkes in the eare. You have trees loaden with blossomes, yet in the season of expectation, no fruit. A Comedie that holds well many Scenes, and goes lamely off in the last Act, findes no applause. Luke 17.32. Remember Lots wife: thinke on that pillar of salt, that it may season thee.

Old-age is best in three respects: 1. Because it hath past the follies and disorders of youth, which Iob calls Iob 13.26. bitter things to the memory. 2. Because the inconveniences of it, albeit numerous, are but corporall: commonly bettered with good estate of the minde. 3. Because it is nearest to dissolution; within a short step of blessednesse. Yet of all, it is then most miserable, when it desires to spin out a longer threed. When it is farre from Elias minde, Let me die, Non sum meltor [patribus] meis; I am no better than my Fathers. There is nothing more pitiable, than an old man that for his pleasure-sake would be young againe. We can scarce say of such an one, that he hath beene a man in his dayes. Art thou young? looke forward, propound goodnesse to thy life. Art thou old? looke backward, be sorrowfull for sinnes past. Art thou middle-aged? looke both forward and backward: repent the past, amend the present, be armed for the future.

Let the life of man be distinguished into three ages, the last is fully in proofe, good or never. First, all is in hope: a woman hath an Embrion in her wombe, will it be borne living? shee hopes so. It hath life, will it have proportion? shee hopes so. It hath proportion, will it have the exercise of reason and understanding? she hopes so. In processe of growing, reason appeares, will he have grace and faith she hopes so. He professeth, is his profession sound at the heart? she hopes so. Hee hath all these, will he live long? she hopes so: all is in hope. Now middle age is halfe in proofe, and halfe in hope: in proofe, how good it is; in hope, how much better it may be. Old-age is all in proofe, it is then seene what good a man hath what interest in heaven, what contempt of the world is in him. Let us beware of tergiversation in our old-age. Galath. 5.7. Yee did runne well, who did hinder you? Let our alpha and Omega be good, our first and last alike gracious: that we may comes with joy to him, who is Alpha, and Omega, first and last, the beginning and end of all comfort IESUS CHRIST.

3 Let the terrour of this parallel destruction humble us all. Lord, what a terrible day will it be, when Christ shall appeare in the clouds, all the world rise out of their graves, and the whole heaven and earth burning with flames! If ever earth could sample it with a day, Novemb. 5. it was the intended Gunpowder-treason day. Gunpowder invented by a Monke, taught by the Devill, that great master of Fire-workes. It hath beene said, that Affrica brings forth every yeare a new Monster: it never brought forth such a one as this, to which nihil nisi nomina desunt. Herod slew all the children of Bethlem, yet there was some mercy in that, for the men escaped Hamans plot was damnable enough, even the ruine of Israel; yet they had a [moneths] day of preparation. But this was worse, with suddennesse it would have prevented Doomesday, and sent up bodies before the Resurrection. It was crosse to all other kinds of death: that at other times sends the soule upwards, the body downwards this would have sent the soule downward, and the body upward. Let the memory of it live to their shame and our thankfulnesse. Shame, said I? Alas, they make it their glory! O but the Papists condemne it, and call the plotters Vnfortunate Gentlemen. Vnfortunate, because the fortune did not succeed as they would have i•. 〈◊〉 is the successe they blame, not the villany. But the Papall Chaire never approved it: and who can say the Papall Chaire ever disliked it? The actors are [seene, how-] ever the Poet lies hid: and the Pope hath not to this day Iudicially condemned the Powder-treason. It should have beene a dead day, let it be a Red day in or Kalendar. Their rage was without measure, so let our thankfulnesse be without end.

That was a little Image or figure of the generall firie Deluge to come. If the horrour of the former be able to shake us with the remembrance? thinking how fearfull it had beene, by a sudden blast to have our soules sent upward with our bodies; and perhaps both to come downe againe with the waight of unrepented sinnes: which then was no thought or time to retract. How should the meditation of this other make us tremble; which as it shall be more sudden for the time, so more universall for the ruine. Shall we still slumber in our old security? The Apostles said of Lazarus, Iohn 11.12. Lord, if he sleepe he shall doe well: but Lord, if we sleepe we shall doe very ill. Worldly men are like Nichodemus; they would faine come to Christ, but they are loth to goe till it be Night; August. that is, till death sends them. But, [Poenitentia quae] moriene petitur, timeo ne ipsa moriatur: The repentance that is wrung out by death we may feare it wil be dead sooner than he that lyes sick. Now, now let us break of our sins, by the contrition of our soules: for now repentance is a Supersedeas to discharge all the bonds of sin. And lay hold upon IESUS, who as he saved Noah in the day of Water, is able to preserve us in the day of Fire. Sampson found honey out of that Lion which himselfe had killed. Our sins have killed the Lion of Iudah, O let our faithfull prayers sucke honey out of him: there is no honey so sweet as his mercy.

Thus having considered the universalitie, that it was a whole world; the Antiquity, that it was the Old world: I come in the next place to the Impietie, that it was an Vngodly world.

The world of the ungodly.] The sinnes of that world were very grievous, and too heavy for the supportation of the earth: nec medium in malo, nec [remedium in malo]. These sins began to multiply with the multiplication of men: the seeds of this mischiefe were sowen before the birth of Noahs sons: at their birth, like ill weeds, they sprung abundantly: at last they were so ranke and ripe, that God could forbeare them no longer. But it seemeth that the great defection was about the seventh age: then Lamech, of Cains race, fell to bigamie; then was Henoch translated, that his soule might be no longer grieved with the wickednesse of the times. Then the righteous abhorring the filthynesse of Cains posteritie, separated themselves, and began to call on God. At length the very righteous seed declined, by falling to folly with the daughters of the wicked.

Some Hebrewes thinke that this pregnancie of sinne began with the encrease of women; whose number gave more occasion of lust, Genicis 6.1. But this argues no speciall multiplying of that sexe more than the other: but when both were increased together, both were corrupted together. If any aske how the world could be so soone peopled; I reply, how was it after the floud? Ninus King of Assyria, who raigned some 230 yeares after the deluge, is reported to have in his army 700 thousand footmen, and 200 thousand horsemen. The Gen. 6.11. earth was corrupt with their filthy sinnes: and they are said to be all flesh: not only their bodies for that is common to all, but even their soules were carnall. For flesh is taken vel secundum naturam, Chrys. [vel] secundum culpam. Man is called flesh, when he is subdued to carnall sense. All the imaginations of his heart continually evill. Wickednesse is enlarged by these respects. 1. Ratione universalitatis, for generalitie; all flesh was corrupt: so Adams sine did spread over all. 2. Ratione durabilitatis, for continuance; they were [exercised] in it a thousand yeares. Continuall habite had made it so alimentall, so elementall to them, that they could not live without it. 3. Ratione inseparabilitatis, for adhesion: as covetice cleaves to a man, even while he sleepes, or wakes, or walkes, or workes, or lives: waxing younger, when all other sinnes decay with age. 4. [Ratione] Superfluitatis, for abundance: not only addicted to some speciall vices; but to all wickednesse which their prophane hearts could conceive. If their fancies could but imagine it, their hands were ready to doe it. 5. Ratione Securitatis, for supine carelesnesse: let Noah preach what he will, and build as he will, let it raine how it will, they are the same men still. 6. Ratione impudentiae, for shamelesnesse: they were growen to such presumption, that they durst sin God in the face: Esa. 3.9. They declare their sinne as Sodome, they hide it not. Gen. 6.11. Therefore their corruption is said to be before the LORD. Thus in generall, now for the particulars.

The first act of degeneration was unlawfull marriages: Gen. 6.2. The sonnes of God saw the daughters of men, &c. Some thinke these sonnes of God were Angels, and that they fell for their intemperancie with women. But. 1. God destroyed the world, not for the Angels sin, but mans. My spirit shall not alwayes strive (he saies not with Angels, but) with man. 2. Ioh. 8.44. Chrys. The devill was a murtherer from the beginning: but if the Angels had fallen for the love of women, then they had not sinned untill a thousand yeares after the creation. 3. Matth. 22.30. In heaven they neither Marry, nor are given in marriage, but are as the Angels of God: therefore Angels are not subject to carnall lusts. Some have thought these were divells who companying with women, begate Gyants. But this is ridiculous, for the divells have not generative faculties: and if they could have, yet they are none of the sonnes of God. We read of a whole Luk. 8.30. legion, sixe thousand divells in one man; this could not be, if they were corporall. If elementall was their nature, then were they subject to mutabilitie, to mortalitie: as Plutarch writes of the death of Pan, a famous devill among the Pagans. And how should mans soule be immortall, if these more subtile [spirits] were mortall? Others thinke that they were Incubi, who assuming aëry bodyes, the act of generation are called Succubi: and so they imagine that Merlin was begotten of a spirit. Indeed spirits may assume Male and Female shapes; but are not true bodies. They appeare so to the eye, not to the feeling: visible, not palpable. Handle me, and see, for a spirit hath not flesh and bones. But it is objected, Luk. 24.39. that Abraham washed the Angels feete, and discerned them not. For answere, this is the difference betweene the apparitions of good and bad Angels. Vnto the good God gave the use of true bodies during that ministerie: so that they did eate and drinke. The other are not so allowed, therefore are called Phantasmata, Visions, fansies.

Others thinke that these Sonnes of God were men tall, and of a great stature: as things excellent in their kind are ascribed to God. Great cities, the Cities of God. Tall Cedars, Psal. 104.16. Secundum naturam, non secundum opera. Ieren. The trees of God. But indeed, they were called the Sonnes of God, because they were of the righteous seed: and the other, the daughters of men, because they descended of lewd parents. Even the wicked are the sonnes of God according to nature, according to their workes they are not.

Now see the issue of this unhappy conjunction; Gyants: which as they were men of a monstrous stature, so of a fierce and tyrannous nature. Thus they were called Nephalim, mighty oppressors: Enim, terrible: because of their pride, Anakim; as it were, in chaines of Gold: for their strength, Gibborim: for their naughtinesse, Zanzummim. Deut. 3.11. Such were Goliah, Ishbibenob, and Og. Here they are called Nephilim, of falling: both because of their terror, they made men fall to the ground: and for their error, falling themselves from vertue and goodnesse. These were not from the commixtion of spirits with women, but procreated of men: which is no more against nature, than for dwarfes to come from well constituted parents: who are as admirable for their smalenesse, as the other for their tallenesse. Not were all thus, but only those borne by this unlawfull conjunction. For as the roote, so was the branch: the marriage impious, and the issue ungracious.

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

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

But as the blessings that come by good marriage, are innumerable: so be the curses by ill matches, many and mischievous. For marriage is a new foundation, whereon men build the future state of their mortalitie. A man cannot chuse himselfe, he may chuse his wife: and in her choise it lies much to mend or marre himselfe; and which is more, even his posteritie. 2 Cor. 6 14. Be not unequally yoked with unbeleevers. From hence follow an Iliade of evills, and the whole infelicitie of life; when matches are made of such as match not; when plants are set together of an unhappy conjunction, malevolent effects must needs issue from them. But it is objected; that 1 Cor. 7.14.16. the Vnbeleeving husband is sanctified by the beleeving wife, and the wife by the husband: and what knowest thou, O wife, whether thou mayest save thy husband? and, O man, whether thou shalt save thy wife? This may be; and was not in those times a sufficient of cause of divorce. But are not the good perverted by the bad, sooner than the bad converted by the good? Often have you heard how much a superstitious wife, by her certaine lectures, hath wrought upon her Christian husband: when did you heare a beleeving husband prevaile with his misbeleeving wife? marry Deut. 7.14. not thy son to a Canaanites daughter, for she will turne away his heart from following the Lord: he is not so likely to turne her.

This hath beene full in examples: the Israelites were wonne by these forbidden matches, to serve Iudg. 3.6. other gods. 1 King. 21.25. When Ahab sold himselfe to wickednesse, it was Iezebel his wife, that stirred him up. Thus was Iudg. 16. Samson the strongest, 1 King. 11.4. and Salomon the wisest, beguiled. His wives turned away his heart after other gods. This was [Iehoram’s] ruine; 2 Chron. 21.6. his wife, the daughter of Ahab, undid him. When water and earth are tempered together, they make but mire and dirt. What crueller tyrant was ever begotten then Mahomet, who was yet the Son of a Christian Lady? As the sons of Iacob said of Dinah, Gen. 34.14. We cannot give our sister to one that is uncircumcised: so let parents say, we may not give our daughter to a person unchristen’d. Albeit irreligion be not a cause of divorce, yet it is of restraint. We may not marry with all those, with whom we must live being married. If Adultery may separate a marriage consummated, may not Idolatrie hinder a marriage not begun? Let no man separate whom God joynes, so let no man joyne whom God separates. We would not have our children marry without our will and consents: and shall they marry without the will, liking, and consent of our Father in heaven?

This was Rebecca’s care. Gen. 27.46. If Iacob take a wife of the daughters of Heth, what good shall my life doe me? Manoahs for Samson, Iudg. 14.3. Is there not a wife among thine owne people but thou must goe to the Philistines? Is there no friend but an enemy? no tree, but the forbidden? no helper, but a tempter? no wife but the Canaanite? can none please us, but such as displease God? 1 Cor. 7.33. He that is married to such a wife, careth more to please her, than God. Of all the guests bidden to the great feast, he that was married, (likely to such a wife) desired not to be excused; but impudently protests, that he cannot come. If from Ish, and Isha, you cast out Iod and He, there remaines to that couple nothing but fire; say the Rabbins. So wretched is it to couple without God. When the eye makes the match for beautie, or the eare by hearesay, taking a wife upon trust or the hand for money; marrying (though not by picture, yet) for pictures. Themistocles being consulted, whether it were better for a man to marry his daughter to an honest poore man, or to a rich of small vertue and goodnesse; answered; I had rather have a man that wants money, than money that wants a man. How base is that love, which hath no other waight than riches! How doe parents breed an Ague in the bones of their children, that shall shake them to their very graves! When the tie of their loves is either portion or proportion only, without regard of either religion or conscience. One said truly; He that weds for state or face, buyes a horse to lose a race. There is Cesars stampe, and Gods stampe: most men marry for Cesars stampe, and these are worse than the old world; for they married for Adams stampe. Gods stampe is grace, Cesars money, Adams beautie.