A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 9

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 9

p. 99CHAP. IX. The Hiſtory and Myſtery of Noah's Deluge.

The Hiſtory of Noah ſucceedeth that of Enoch to be diſcourſed upon, according to the Apoſtles method in the 11th of Hebrews wherein he amplifies the excellency of Faith (as in its nature, ſo) in its Effects, evidenc'd and Illuſtrated by many inſtances in the Faithful from the Creation all along down to the Maccabees. Thoſe he divideth into four Claſſes or Ranks. The

1. Is of the Faithful before the Floud, Heb. 11, 4, 5, 6, 7.

The 2. Rank is, of the Faithful from the Floud to Moſes time, from v. 7. to v. 23.

The 3. Rank is of the faithful from Moſes to Iſraels entrance into Canaan, from v. 23. to v. 32.

The 4. Rank or Claſſis is, of the Faithful from Iſraels entrance into Canaan through the times of the Judges, Kings and Prophets of Iſrael to the times of the Maccabees, whoſe faithfulneſs he reduceth to two heads, declaring,

1. What they did do, from v. 32. to 33, 34, 35. And,

2. What they did ſuffer, v. 35, 36, 37, 38. Agreeable to this Divinely inſpired method I do propoſe my preſent method of diſcourſe, and having already given a large and practical account from Adam to Noah before the Floud, I come now to diſcuſs the Hiſtory of Noah which contained in it many famous and moſt remarkable paſſages of Divine Providence.

The particulars thereof be ſix.

(1.) Gods determination to drown the World, and to deſtroy it by Water, as at laſt it ſhall be by Fire.

(2.) The impulſive cauſe and occaſion provoking God hereunto, to wit, the notorious pravity and corruption of that age.

(3.) The Singular Piety and Righteouſneſs of Noah in that Univerſal Degeneracy.

(4.) A narrative, which is double.

p. 1001. Of the Ark for ſaving Noah.

2. Of the Deluge for deſtroying the World.

(5.) The Divine Deliverance of Noah by the Ark from the Deluge.

(6.) The comfortable Covenant God made with Noah after that Divine Deliverance and Deſtruction. Of all theſe in Order, and firſt of the firſt.

(1.) Gods Decree (or Purpoſe) to deſtroy that wicked World, wherein the Negative as well as Poſitive part are both Remarkable; for God

1. Repented he had made man, Gen. 6.6.

2. He reſolves to ruin and marr man, v. 7. Whence obſerve,

(1.) Such is the poiſonous and peſtilent nature of ſin as to provoke God (who did make the World) even to marr it, and unmake it again.

The firſt Enquiry in the Explication of this firſt Obſervation is, How did God repent of making man?

Anſw. [It repented the Lord, &c. and it grieved him,] v. 6. are not ſpoken properly of God (in whom none of thoſe accidents (common to mankind) can be found for God repenteth not, 1 Sam. 15.29.) But parabolically and figuratively, as Maimonides ſaith in Jeſudeh Hatorah. foreign dictum, ſed foreign intellectum; though ſpoken after the manner of man, yet underſtood according to the nature of God, as the Fathers Phraſe is. Suitable to the aforeſaid ſaying of the Hebrew Doctors [Vajinachem,] Hebr. here, is rendred Gods Abominating his making of man, Symmachus. And Humane pasſions are here aſcribed to the Divine Nature for our better Apprehenſions of Gods diſpleaſure againſt mans ſin: hereby we are to underſtand, that as a man, when he repenteth, changeth his Act (he that repents him of his work, is ready to deſtroy it.) So God, when he changeth his Act, is ſaid to repent, yet then 'tis mutatio Rei, non Dei; effectus, non affectus; facti, non conſlii, 'tis not a change of Gods will, but of Gods work. Repentance with man, is the changing of his VVill as well as VVork, but repentance in God is only a changing of his VVork, but not of his VVill, which is unchangeable: For in him there is no Variableneſs nor Shadow of change, Jam. 1.17. Seeing there is no miſtake in his Counſels, no diſappointment of his determinations and no deceiving of his Expectations: Though God have ſometimes a will to change his work, yet never to change his Will: His Decrees and Purpoſes ſtand like Mountains of Braſe, (Zech. 6.1.) Always Immutable. God is not capable of Frailty and Fickleneſs, as man is: Accordingly is that other Phraſe, [It grieved him at the Heart] to be underſtood, for in the Right Idiom and Property of ſpeech, God hath neither Heart nor Grief; as he is a moſt pure Spirit, and an uncompounded Being, he can have no paſſion; as he is above all compoſition, he is Impaſſible: therefore that any thing ſhould grieve him is Impoſſible: The cauſe (by a Metonymy) is put for the Effect.

The ſecond Enquiry, How did God reſolve to ruin man? How did he reſolve to marr man, as he did repent to make man?

Anſw. This is the poſitive part as the former was the Negative, and both muſt be underſtood after the manner of men, who uſually ſay in caſes of high diſpleaſure, I'le conſult no more, I'le dally and delay no longer, I'le reſolve to ruin them that are in the power of my hands: Thus ſaith God here, [My Spirit ſhall not alway ſtrive, &c.] Gen. 6.3. That is, The Spirit of Chriſt in thoſe few Godly Patriarchs (who lived in that corrupt and incorrigible age) did ſtrive with the ſtubborneſs of that old wicked World, 1 Pet. 3.18, 19. Both Preaching to them Gods good ways, and proteſting againſt their evil works, yea and this Spirit of Chriſt had ſuggeſted many a good motion, in the very Conſciences of that ſinful offspring, which they Reſiſted and Rejected, as Acts 7.51. Now Gods Spirit is a delicate thing (as ſome read,) Pſal. 143.10 If grieved once, he may be driven away for ever. Here he is weary with ſtriving, and urging them to Repentance for Sin, and Reformation of life. This doing deſpight to the Spirit, Iſa. 63.10. Eph. 4.30. Heb. 10.29. moves God to come to a Final reſolve for their total ruine: [I will deſtroy both Man and Beaſt, v. 7.]. God hates ſin worſe than he hates the Devil, for he hates him only for ſins ſake, but he hates ſin for its own ſake. God hates Man for ſins ſake, and Beaſt for mans ſake: he will be revenged of both: the Beaſt that was created for man, periſhed with man: What had thoſe poor ſheep done? as 2 Sam. 24.18. They all (alas) are undone by mans ſin, and are (for his Puniſhment) to be marr'd with him, as they were made for him: This is a branch of that bondage, which the creatures are ſtill ſubject to, and grievouſly groan under, yet waiting for deliverance from it, Rom. 8.21, 22.

The ſecond particular is: The [cauſa foreign] or impulſive, procuring cauſe and occaſion of all this divine diſpleaſure in ſo repenting of making man, and ſo reſolving for marring man, and the whole ſublunary Creation for mans ſake, was mans ſin in General, and it was all kind of ſins, in all Sorts and Sexes alſo in particular, as the Evangeliſt Luke doth moſt roundly deiver it in a moſt Elegant Aſyndeton, ſaying univerſally, They Ate, they Drank, they married, p. 101&c. Luk. 17.27, 28. Without the copulative. [And] between theſe actions, as if they paſſed without Intermiſſion from Eating to Drinking, from Drinking to Marrying, &c. They follow'd theſe things ſo cloſe, as if it had been their ſole and ſingular work, and they born for no other end in the World; ſummum bonum in Ventre, aut ſub Ventre poſuerunt. Thoſe Antediluvian. Belly-Gods made their Gut their God, which is but a Dunghill Deity, ſo rendring themſelves far worſe than the ſorry Scavengers who live honeſtly by emptying Privies, but thoſe lived wickedly as if only to fill them, Eating and Drinking on Earth what they were to digeſt in Hell, from their Gluttony and Drunkenneſs they paſſed on to carnal concupiſcence (for ſine Cerere & Baccho friget Venus; and eſt Venus in vinis; Gluttony, &c. is the very Gallery that wantonneſs walks through) not ſo much in lawful Marriages (for that Luke nameth not, v. 28. Chap. 17. as he doth, v. 27.) But in unlawful matches. Such as their Luſt Liked and Loved, not only in their unequal Yokes of Polygamy, but alſo of Sodomy too (that odious concubitus qui non utrinque reſolvit, as Ovid Phraſeth it,) and they Planted and Builded for the uſe of Poſterity, neither taking any notice of Noahs Predictions, nor of their own Peril. Their wits they had buried in their guts, and their brains in their bellies; Whoredom and Wine, &c. had taken away their hearts, Hoſ. 4.11. All univerſally were no better.

Hence the ſecond Obſervation, An Univerſal or General defection is amoſt certain fore-runner of an Univerſal and General Deſtruction: All here of all Sorts and Sexes were departed from God, all kind of ſins were common amongſt men: In families were found promiſcuous Luſts, unlawful matches, &c. In the State abounded Tyranny, Violence, Oppreſſion and all kind of Injuſtice: In the Church appeared contempt of Gods Command, abuſe of Gods Patience unto Preſumption, and a deſpight of his bounty unto a fatal ſecurity in ſin: All theſe aforeſaid abominations they wrought in Gods ſight, and God ſeemed for a long time ſilent and unconcerned. Therefore their hearts grew fat as brawn, they were ſet upon their Villanies, and would loſe no time therein. Hence our Saviour ſaith, They did know nothing (nor indeed would know any thing) until the very day that the Floud came, Mat. 24.38.39. Into ſuch a dead Lethargy were they caſt by their notorious Impiety: All fleſh had corrupted his way, Gen. 6.12. This was a ready preparation and provocation on mans part for an Univerſal Perdition from Gods Juſtice, they were now grown ripe and ready for Gods Sharp Sickle, Rev. 14.15, 18.

☞ Note; The wickedneſs of man was great in the Earth, Gen. 6.5. The World was now grown ſo foul with ſin, that God ſaw it high time to waſh it clean with a Floud: A Deluge of Sinning muſt now bring a Deluge of Suffering: And their ſin ſo heinous, had given the very Earth ſo deep a tincture, and a ſtain ſo engrained, that it muſt lye ſoaking under water for about a twelve-month, before it could be Rinſed, and fitted for mans life again. The Old World had heaped up ſuch a multitude of horrid ſins, as the top thereof (higher than Babels Tower) reached up to Heaven, and fetched ſuch a floud of water from thence, as reached up again to Heaven. There was a grand ſuperfluity of naughtineſs, Jam. 1.21. before there was ſo great a ſuperfluity of overflowings of the Flouds: Mens ſins went over their heads, (as Davids did, Pſal. 38.4) before Gods Judgments (which their ſins ſent for) came down upon their heads. The World was drowned in wickedneſs, before it was drowned in water: their ſin was writ on their puniſhment.

The ſecond Note is, Sin had its Advance the ſame way that it firſt had its Original, both for Organ, Object and Subject. As a Woman was the Subject of the firſt ſin; ſo Women were here Satans Inſtruments to promote ſin. As the beauty of the Apple was the Object that bewitched the firſt ſinner: So the beauty of the Daughters of Men was that the Tempter preſented to the Sons of God, to render them (manifold) the Sons of the Devil. 'Tis ſaid, there is ſcarce any notorious ſin, but a Woman hath a hand in it, as is obſerved quite through the Word, and through the World; and the Organ Satan uſed both in procreating and procuring the firſt ſin and in promoting it (when it was procreated) to its Giant-like magnitude in thoſe over-grown Giants, was the Eye; [The Sons of God ſaw the Daughters of Men, that they were fair, Gen. 6.2.] Thus 'tis ſaid of Eve, that ſhe ſaw the Apple a beautiful Object, Gen. 3.6. The Eye was the Cinqueport where ſin landed, both in the birth, and in the growth of it. Thouſands have died of the wound in the Eye. If ſin do not find an open entrance either by the window of the Eye, or by the door of the Ear, it cannot well convey it ſelf into our Hearts. Beauty (whether in perſons, or in things) is a perilous Bait: 'Tis not ſafe gazing upon beautiful Objects, leſt the Tempter uſe the Eye as a Burning-glaſs to ſet the Heart on fire. Luſt is ſharp ſighted, and no one means hath more enriched Hell, than beautiful faces, Job therefore made a Covenant with his Eyes, leſt they ſhould be loop-holes of luſt, and windows of wickedneſs, Job 31.1. and David prayed againſt the abuſe of them, Pſal. 119.37.

The third Note is, Although thoſe Giants (Moſes mentioneth, Gen. 6.4.) were as overgrown in their Guilt, as they were in their Bulk, neither, fearing God nor Man, but by a Cyclopick p. 102Impudence did provoke God to his face, &c. yet in the midſt of wrath God remembers mercy, Hab. 3.2. ſaying, Mans days ſhall yet be an hundred and twenty years, v. 3. So long would God reſpite his Declared Judgments, to prove Man, if yet he would repent of his ſin, and return to his God. 'Tis a wonder a God of ſo much power (to eaſe himſelf at his pleaſure of his Adverſaries, upon the firſt provocation, Iſa. 1.24.) ſhould yet be a God of ſo much patience as to bear with them, and forbear ſinners for ſo long a time: The wickedneſs of man was then great in the Earth, v. 5. eſpecially in thoſe great Giants call'd Nephilims. Hebr. becauſe they were faln from God and Godlineſ… (as the word Naphal ſignifieth) and faln into the bog of wickedneſs. Burgenſis thought them to be Devils in mens ſhape, and call'd Nephilims, becauſe they (with Lucifer) were faln from Heaven) but the Invalidity of this Notion appeareth in this, That the Deluge could not Drown Devils (who are Spirits) and therefore they were not Devils, but Men (indeed Incarnate Devils) that drew down the Deluge: Yet, though God was wearied out in his patience with theſe corrupt and incorrigible ones (who would have faln upon him, if they could, as they had faln from him) inſomuch that he is moved to make a final Reſolution for their Utter Ruine, ſtill Mercy (that is over all the works of God, Pſal. 145.9.) triumphs over Juſtice, Jam. 2.13. and grants a Leaſe of an hundred and twenty years Reſpite from the Floud, in which term of time they might (by Noah's Preaching and preparing the Ark) be brought to Repentance, or, if not, to periſh for ever. This long-ſufferance of God the Apoſtle extolleth, 1 Pet. 3.19, 20. & 2 Pet. 2.5. ſhewing the ſum and end of all the Sermons Noah Preached to them, that they might be judged according to men in the fleſh, but live according to God in the ſpirit, 1 Pet. 4.6. that is, they Repenting and Turning to God, might be dead becauſe of ſin, but the Spirit be life becauſe of righteouſneſs, Rom. 8. v. 10. But alas, though they had the ſpace of Repentance, they wanted the grace of Repentance, Rev. 2.21. As Noah was warn'd of God, Heb. 11.7. ſo that wicked World was warn'd of Noah concerning their approaching Peril, if they did not prevent it by Repentance. Noah did this by the Spirit of Chriſt, who is ſaid to go unto this old World, as an Embaſſador ſent by his Father [he went and Preached] 1 Pet. 3.19. to wit, Righteouſneſs and Repentance, 2 Pet. 2 5. and the Faith of the Goſpel, 1 Pet. 4.6. whereby ſome (poſſibly) of thoſe many, that periſhed in the waters, might be eternally ſaved, by Chriſts ſanctifying that Providence as an Ordinance to them, and his mercifully ſpeaking to their hearts thereby, yea and [inter pontem & fontem] he might give to them the Grace of Repentance, though they had not improved the hundred and twenty year ſpace of Repentance, as he did to the penitent Thief on the Croſs, Nunquam ſerò, ſi ſeriò; poenitentia vera nunquam eſt ſera: If Repentance be but true, 'tis never too late. Oh how doth this magnifie the matchleſs Mercy of God! that though they were judged according to men in the fleſh (to the Drowning of their Bodies in the Floud) yet might they live according to God in the ſpirit, their Souls being ſaved by the Grace of Chriſt, even at the eleventh and laſt hour of their day. 1. Infants were not obſtinate, ſo might be ſaved. 2. As all in the Ark not ſaved, ſo all out of the Ark not damned. 3. All dying without Baptiſm not loſt, 1 Pet. 3.21. nor all Reprobate, who were out of the Ark, for ſome might be ignorant of Noah's Preaching and preparing the Ark, ſo were not wilfully diſobedient.

The fourth Note is, As the Old World (notwithſtanding this long Reſpite of an hundred and twenty years) was at laſt deſtroyed by Water; ſo this preſent World (after the long Leaſe of the Goſpel) ſhall be deſtroyed by Fire. Thoſe are the two moſt unruly and moſt ruining deſtructive Elements. Ludolfus hath an excellent Obſervation, As God deſtroyed the Old World by Water, to quench that exorbitant Heat of Luſt that was then found in it; ſo he will deſtroy this preſent World by Fire, to warm that notorious Coldneſs of Love, that ſhall at laſt be ſound in it. Chriſt hath foretold, that the love of many ſhall grow cold, Matth. 24.12. As Moſes had told how all fleſh had corrupted his way with fleſhly luſtſ, making a carnal choice of beautiful Bed-fellows, more out of blind Affection (for luſtful love is always blind) than from ſolid Judgment, without either Care or Fear of being corrupted by them, Exod. 34.16. 1 King. 11.2, 3. or any regard of either grief to the Godly, or of ſcandal to their own Profeſſion, for they are called Sons of God at large, that had called themſelves by his Name, Gen. 4.26. yet no better than looſe profligate Profeſſors, Apoſtates from the Power of Godlineſs: Theſe Sons of Seth [foreign, Rom. 1.27.] burned in their luſt, (or were ſcalded, as the Greek word ſignifies) at the ſight of the fair Daughters of curſed Cain, took them to their Beds, never conſidering (while they were led by the luſts of their Hearts, and by the ſight of their Eyes, like Solomons Yonker, Eccleſ. 11.9.) the ſuitableneſs of matching, 2 Cor. 6.14. nor the deceitfulneſs of Beauty, Prov. 31.30. nor the difficulty of finding a virtuous Woman, Prov. 31.10. nor obſerving (while they choſe by their Eyes) that a fair Helena without, may he a Railing Hecuba within, or an Earthen Potſheard covered over with Silver Droſs, Prov. 26.23. Theſe men were the worſe, becauſe they ſhould have been better, and ſhould p. 103have made a better choice; from, this ſilfull mixture ſprung the Rebellious Race of the Giants, who grew groſſer in obſtinacy all the 120 years, and waged War againſt Heaven (as the Poets ſay) heaping up one great Mountain upon another, and from thence throwing mighty Trees and prodigious Rocks up towards the Firmament, to juſtle Jove (or Jehovah) out of his Throne. This Rebellious Obſtinacy in this Giganto-Machia, or Giants War, &c. (called great wickedneſs, Gen. 6.5.) made the world ſo foul, that now God ſaw it high time to waſh it clean with a Floud, Gen. 6.3, 6, 7, 8, 12. Accordingly God will ſhortly cleanſe the World (grown foul again with ſin) (ſince that) by ſtreams of Fire, as he did then by flouds of Water. There be but two ways of cleanſing foul Veſſels: The firſt is by Water, the ſecond is by Fire. Wooden Veſſels may not paſs through the Fire, for they will be burned thereby [Every thing that way abide the Fire, ye ſhall make it go through the Fire, and all that abideth not the Fire, ye ſhall wake go through the Water] Numb. 31.23. Veſſels made of Metal may abide the Fire, ſo will not Veſſels of Wood; they therefore (according to this Law of Purification) muſf, be waſhed with Water. This Great Houſe (the World) hath many ſorts of Veſſels in it, Veſſels of Gold and Silver, and Veſſels of Wood and Earth, 2 Tim. 2.20, 21. Not only thoſe Veſſels of the Houſe muſt be cleanſed from Defilement, ſome by Fire, and others by VVater, but the Houſe it ſelf (as having a worſe Defilement than the Veſſels, even the Plague of the Fretting Leproſie got into the Walls of it, which cannot be ſcraped off, Lev. 14.34, 41, 45.) muſt be cleanſed by Fire, as well as by VVater. As the curſed Canaanites had defiled their Land from one end to another, Ezra. 9.11. So this Gigantick Race of Rebels had defiled the World (which was their Land) from ſide to ſide with their uncleanneſſes. The defiled Land of Canaan ſpued out all her Inhabitants, and the World (or rather the Maker of it) ſpued out a floud to drown all its Inhabitants. Oh the defiling nature and contagion of ſin! it infects the very Houſe we live in, the Garments we wear, and even all the Creatures we uſe; ſo that, to the unclean (by ſin) all things become unclean, Titus 1.13▪ Yea the very Houſe of God, and all his Holy Ordinances, Le…. 16.16. Thus ſin defileth not only perſons, but places too, yea all things, as it did the World (the Houſe thoſe Rebels dwelt in) making it more foul than that Augean Stable (the Poets ſpeak of) which Hercules could no way cleanſe from its over-grown Filthineſs, but by cauſing a River to run through it and overflow it. Thus the Great God dealt with the dirty Old World, he drew a Deluge upon it, to cleanſe it from its prodigious Defilements: Yet as an Houſe (waſh'd never ſo clean at one time) will by much egreſs and regreſs (of Inhabitants and Strangers) contract new (and it may be worſe) filth in ſucceſs of time, ſo will need a new cleanſing: Even ſo this great Houſe (the World) though it was waſh'd clean with VVater in Noah's time, yet ſince that 'tis grown ſo filthy again, and in our (the laſt, and ſo the worſt of) times become ſo full of dreggs, as being almoſt at the very bottom of the Veſſel, it muſt ſhortly paſs through the Fire, as formerly it did through the VVater. God hath reſolved to Ruin it again by the other more mercileſs Element, 2 Pet. 3.7, 10, 12. Then it ſhall not be the Earth below, all under VVater, but the very Heavens above ſhall be all on a light fire, and all the Elements ſhall melt, &c. and fall like ſcalding Lead, or burning Bell-metal upon the heads of the wicked, who ſhall give a terrible Account while the whole World is all flaſhing flames of fire about their Ears, 2 Theſ. 1.8, 9. but the godly ſhall then be caught up into the Air (above all this Affrightment) to meet their Dear Redeemer, 1 Theſ. 4.17. This laſt Deſtruction of the World by Fire (as before by VVater) was known in part to the very Heathens, as appeareth by the Writings of Lucretius, of Cicero de Naturâ Deorum, and eſpecially of Ovid, ſinging, Eſſe quoque in fatis Reminiſcitur affore Tempus, &c. He remembred the Fates had decreed that the World ſhould be burned, &c. But more clearly was it known to Job (who lived before Moſes) Job 22.15, 20. where thoſe two Deſtructions by drowning and burning are both mentioned, then ſhall the Fire of Hell begin to burn all over, and ſhall never end.

Mark here theſe few things, (1.) Becauſe the World was deſtroyed by VVater about the 1675 year of it from the Creation; therefore ſome have taken up that Opinion, that the World ſhould be deſtroyed by Fire at 1675 years after Chriſt: But this conceit Time it ſelf (that term being now expired) hath ſufficiently confuted. Secret things belong to God, Deut. 29.29. That day and hour knoweth no man, &c. Matth. 24.36, Sundry gueſſes have been given at it both by Antient and Modern Authors, moſt of which Time (the beſt Expounder of dark Prophecies) hath already refuted. 'Tis ſufficient for us to know that 'tis known to the Lord, Zech. 14.6. though it be not given to us to know that Time, Acts 1.7. This Key of Knowledge (wherewith to unlock this Myſtery) hangs only at Gods Girdle. 'Tis therefore our folly (if not our ſin) to ſet our wits upon childiſhly playing in ſuch ſerious and myſterious matters, Eorum quae ſcire nec datur, nec fas eſt Docta eſt Ignorantia, & talis Scientiae appetentia eſt Inſaniae ſpecies, Auſtin. Ignorance of things not revealed nor lawful to be known, p. 104is a learned Neſcience, and 'tis a kind of madneſs to enquire after the knowledge of them.

Mark (2.) The Time of Gods burning the World will certainly come ſhortly, though the ſet Time thereof God hath hid from us. For Two Reaſons.

1. For his own Glory, that we may Admire (crying, Oh the depth of his unſearchable Counſelſ! &c. Rom. 11.33.) what we cannot apprehend (much leſs comprehend) and acknowledge; we cannot ſtand under that which we cannot underſtand. This muſt be confeſs'd, that we are ſubdued by that which we cannot ſubdue to our underſtandings; and hereby we give God his due Glory.

2. 'Tis not known (as for Gods Glory) ſo for our good, that we may watch always, and not be ſecure as we would be if we knew it; Ideò latet unus dies ut obſerventur omnes; that one day is hid from us, that every day might be improved by us, as if it were our laſt day either for Death or Judgment. The Harlot in Proverbs the 7th grew bold in her lewdneſs upon her knowledge of this, that her Husband was gone forth in his Travel for ſuch a time, v. 18, 19, 20. And that evil Servant ſaying in his heart, My Lord delayeth his coming, &c. upon this grew ſecure and notoriouſly extravagant, Matth. 24.48, 49. Even ſo our Lord hath his Travelling time, and his Servants have their Trading time, Matth. 25.14, &c. And our Lord (after this) hath his Returning time, and his Servants their Reckoning time, v. 19, &c. Should we know when this time will be, we ſhould miſimprove the mean time: Therefore ſeeing the coming of that Dreadful Day will be ſudden and unexpected (as that was upon the World) we ſhould always watch, Matth. 24.37, 38, 39, 42. and be always ready, v. 44. Men are never leſs ſafe, than when they are moſt ſecure. Oh what manner of men ought we to be [foreign] quales, & quanti! Men even to admiration, looking up, and longing for Chriſts coming in the Clouds; thoſe Chariots which carried him up, ſhall bring him back again. We ſhould cry with Siſera's Mother, VVhy are his Chariots ſo long incoming? Judg. 5.28. and 2 Pet. 3.11, 12. Haſtening to meet him upon his way.

Mark (3.) The very Symptoms of the laſt and worſt of times are upon us in our Day. We may ſafely ſay, The time is ſhort [foreign] contracted or rolled up, 1 Cor. 7.29. as Sails uſe to be by Mariners, when the Ship draws nigh to Harbour, the end of her Voyage: Or as a Web of Cloth is rolled up, only a little left at the end ungathered: So God hath now rolled up moſt of his Works he hath to work in the World, he hath only ſome few things to do, a very little at the end of the World, to wit, four things. 1. The Call of the Jews. 2. The Fulneſs of the Gentiles. 3. The Fall of Antichriſt. 4. The Reign of Jeſus Chriſt, and then God will ſay (as he ſaid, Gen. 6.13.) The end of all fleſh is come before me. The like doth Ezektel uſe, the end it come, is come, and ſo ſome ten or twelve times, is come, is come, Ezek. 7.2, 3, 6, &c. as if he had ſaid, Deſtruction is at the Door. If the Judge of the World were at the Door in the days of James the Apoſtle, and the coming of the Lord did then draw nigh, Jam. 5.8, 9. ſure I am, it draws nigh much more now in our days, and that great Judge, who then ſtood before the Door, is well nigh now got over the Threſhold, it being above a 1000 years ſince the Apoſtle ſaid ſo. Therefore let,

1. The Perſecuted be patient, as v. 7. and hold a blow (as we ſay) let Patience have line enough in its perfect work, the good Lord ſtrengthen Faith, and lengthen Patience; when the Judge cometh, he will ſet all to rights, in the mean time, grudge not v. 9. that is, groan not, grumble not, grow not ſour and ſullen either to God or to one another.

2. Let Perſecutors Tremble, though they be as tall as the great Giants in Noahs day, yet God will ſweep them away with a Floud of Fire, (as then he did them with a Floud of Water,) and not one of them ſhall eſcape his juſt indignation: though the Jews feign that one Og (a Giant) was ſaved upon an High-Hill and with his own height, or as ſome Rabbies ſay, by getting and ſetting aſtride upon the Ark. Yet all this is ſaid without book, for the word ſaith expreſly, every man Died, &c. Gen. 7.21, 22. no doubt but ſome might attempt it, though in vain, as we read of a fond Fryer that built himſelf an high houſe upon Harrow of the hill, to ſave himſelf when an Aſtrologer had perſwaded him the land ſhould be drowned. When this dreadful day comes, there will be no flying to the Mountains unleſs it be a crying to them to cover us, as Rev. 6.16. which yet ſhall be but a poor cover, for Mountains ſhall melt, and Rocks rend, at this Judges preſence. Now the ſymptoms of this deſtruction are,

1. Was there ever more burnings of unlawful luſts (the fore-runner of the Floud) than now, when ſo many Pockified perſons have invited ſo many Forreign (beſides Native) Phyſicians for their cure in every corner?

2. The Abounding of all manner of Iniquity, as if Hell were broke looſe amongſt us. The loſt times are the looſeſt times. The Dregs of time muſt needs be the worſt, as 'tis of Liquor; the ſink of all the ſins of former Ages ſeemcentred in our times.

3. Coldneſs of love, by ſuch aforeſaid Quench-Coals, Dr. Latimer ſaw ſuch lack of love p. 105to God and His People in his time, that he verily thought Dooms-day was then juſt at hand; much more may we think ſo now, &c.

But beſide and before this general Judgment-day (wherein the whole World ſhall be burnt, as before it was drown'd) particular Dooms-days may come upon places and people: our own Chronicles tell us of a Dooms-day-book in the Exchequer, containing a ſurvey of all England for proportioning the exactions of the Norman yoke by William the Conqueror. God bleſs this Land from ſuch Dooms-day-books, and from ſuch Dooms-day-times as were in the Marian days wherein ſo many Fires flamed out all over our Land to burn the poor Proteſtants. The Apoſtle Peter ſaith, Think it not ſtrange concerning fiery Trials, which are to try you, at if ſome ſtrange thing happened to you, 1 Pet. 4.12. wonder not at it, as at ſome new aſtoniſhing thing, for there is no new thing under the Sun; that which hath been, (not only may, but) ſhall be, Eccleſ. 1.9. now that there have been ſuch Dooms-day-times and Fiery Tryals, both Sacred and Civil Writings confirm it by a cloud of Witneſſes,

1. Sacred, Frequently mentioning how God proves his people by bringing them into the Furnace or Fiery Trials. God tried Job as Gold is tryed in the Furnace, Job 23.10. and ſo he did Iſrael in a furnace of Iron, Deut. 4.20. 1 Kin. 8.51, and Jer. 11.4. The Oppreſſion of Egypt was a furnace to Iſrael, and ſo was Babylons Bondage to the Jews afterwards. Thoſe grievous afflictions (wherewith they were grievouſly afficted both in Egypt and Babylon) did moſt kindly melt them, and made them more malleable under Gods Hammer of his Word, Jer. 23.29. God tryed them as Silver, &c. yea brought them through Fire and Water, Pſal. 66.10, 12. Now neither Reprobate Silver, nor Alchymy Gold can bear the ſeventh Fire as Golden Job did, who, as the Fineſt Gold, is purged in the Fire, and ſhineth in the Water; but quite contrary it is with dirty Clay, which the Fire Scorcheth, and Water Diſſolveth. 'Tis Gods method to gather together his Veſſels, and to caſt them into his Crucible or Furnace, as men do with Silver and Braſs, to melt them in the midſt thereof, Ezek. 22.19, 20, 21, 22. That is a moſt direful Doom there [I will leave you in the Furnace.] God deals ſo with his Foes (bringing them into the Briars, and there leaves them to be burned as Veſſels of Wood only) but not ſo with his Friends who are Veſſels of Gold, with thoſe God goeth along both into Fire and Water, to ſee they take no hurt by either, Iſa. 43.2. and though God lead them into both, yet he leaves them not in either, but brings them forth of both into a wealthy place, Pſal. 66.12. This is due comfort for true Chriſtians.

2. Civil Authors; as Martyrologiſts ſhew, how in all ages of the World ſince Chriſt, the Church hath been oft caſt into Gods Furnace, and been under Fiery Tryals yet brought (in Gods hand) through all into ſuch times of Reſt and Refreſhment, as wherein ſhe might draw her breath (better than in the Furnace) yea ſwallow down her Spittle, and live comfortably, what may befal us (from thoſe black clouds which gather about us) we know not, whether it may not prove a ſtorm of Fire, &c. theſe two Scriptures (Zech. 13.8, 9. and Mal. 3.3.) have a mighty ſound in my Ears, two parts ſhall be cut off, and the third part I will bring (not only into, but) through the Fire, &c. when he comes to ſit as a Refiner of his Gold and Silver Veſſels, &c. 'Tis good for us to forecaſt fiery Tryals, which never come the ſooner (for being foreſeen) but ſure I am, far the easier: 'Tis a labour well loſt, if they come not, and as well ſpent, if they do come; whereas when they come on the ſudden, and ſurprize us (as the unexpected Thief in the Night) they find weak minds ſecure, make them miſerable, and laſtly leave them deſperate: praemoniti praemuniti, forewarn'd forearm'd. God hath made me a Watchman to ſound this Trumpet of warning from my Watch-Tower, to rub off your Ruſt, and to rouze up all that are ſlumbring Virgins, that I may deliver my own Soul, Ezek. 3.17, 18, 19. to wit, from my other mens ſins, 1 Tim. 4.16. Oh would God I could ſay, that the houſe of Iſrael is not become Droſs, as Ezck. 22.18. I am afraid we are degenerated, if not from our own former zeal, yet from that of our zealous progenitours.

We may ſigh out

Heu! pietas ubi priſca? profana O Tempora! Mindi

Faex Veſper, prope Nox! O Mora! Chriſte Veni.

Oh bleſs God for that bleſſed allay, Iſa. 48.10. God will refine us, yet not ſo exactly, as Silver, leſt we ſhould be conſum'd in Gods Crucible, having in us more Droſs than good Oare, he tries not with Rigour, this none can abide, Pſal, 143.2. but with Favour, Pſal. 118.18. 'tis in mercy and in meaſure, Jer. 30.11. Iſa. 57.16. If his Child ſwound in the Whipping, God lets fall the Rod, and falls a kiſſing it, to fetch life into it again, Oh that our Faith may be found as Gold, 1 Pet. 1.7. If not in ſuch a fiery Tryal before, yet at that of the Judgment-Day.

The third Grand particular in this Hiſtory of Noah is, Noahs eminent piety in the midſt p. 106of that ungodly Worlds notorious Impiety: Noah was a moſt Reſplendent and Illuſtrious Star (of the firſt Magnitude) ſhining forth moſt gloriouſly in the darkeſt Mid-night of a moſt wicked World. Hence ariſeth

The third Obſervation, That the power and providence of the Moſt Wiſe and Moſt Gracious God doth preſerve and provide the beſt of Men for the worſt of Times. Three points are here to be enquired after and anſwered.

The (1.) Is the [foreign.] How it is ſo.

The (2.) Is the [foreign] or Why it is ſo.

(3.) The [foreign] After what manner.

Firſt to demonſtrate, How it is ſo.

Anſ. 'Tis moſt manifeſt (1.) in Sacred Hiſtory, That God ordered the beſt of Prophets to be born and to officiate in the worſt of Times; oh what a degenerate Age was that, wherein Moſes appeared! Duplicantur lateres, & Venit Moſes. Iſrael was in the Bondage of Egypt, and in the worſt part of that Bondage, their Tale of Brick and Mortar-work was doubl'd upon them, and that without Straw, Exod. 1.11, 14. and 5.18, 19. &c. Then God ſent Moſes their Deliverer. And what a degenerate age was that wherein Samuel was born, where there was no open Viſion (1 Sam. 3.1. &c.) No better (but far worſe) were the Times of Elijah, who (in his own computation) was left alone of all the Lords Prophets, when the Prophets of Baal were many, 1 Kin. 18.22. in the days of wicked Ahab, who ſold himſelf to work wickedneſs, whom Jezabel his wicked Wife ſtirred up, 1 Kin. 21.25. and as bad were the times of Jehoram (Ahabs Grand-Child) when God ſent the Prophet Eliſha, who ſaid to that wicked King, What have I to do with thee, &c. and ſurely were it not that I regard the preſence of Jehoſaphat, I would not look toward thee, nor ſee thee, 2 Kin. 3.13, 14. The like is recorded of all the Greater and Leſſer Prophets, who all (as with one mouth) do declare and declame againſt the wickedneſs of their ſeveral Ages they lived in, as all their ſeveral Prophecies do abundantly teſtify, in Iſaiah, Jeremiah, &c. and in Hoſea, Amos, &c. To omit ail theſe, and come to the Maſter-Prophet (our Redeemer) the Son of God, who was ſent out of his Fathers Boſom into the World, at a time of its greateſt Degeneracy, when few more than five perſons are found upon Record who owned the good ways of God, then came Chriſt that Almighty Healer and Soveraign Saviour. As Joſeph found his Brethren in Dothan (which ſignifies Defection) Gen. 37.17. So our Joſeph or Jeſus, found the World in a ſtate of great and ſad Defection: and when he comes again 'twill be as bad; ſhall the Son of Man find Faith on the Earth, Luk. 18.8. Thus it appeareth (by an Induction of Inſtances out of Sacred Writ) that God raiſeth up the beſt of Men, in the worſt of Times, as he did Noah here in the Old World, when all Fleſh had corrupted their way, Gen. 6.12. And this

Secondly, Is alſo remarkable in Civil or Secular Hiſtory (complying with that of the Sacred aforeſaid) that the beſt of humane Laws have been gained in the Reigns of the worſt of Kings, as an happy Counter-Ballance to their exorbitant and extravagant actings, this leads me to the [foreign] Why it is ſo.

Anſ. 2. Herein appeareth the Wiſdom and Graciouſneſs (as well as the Power and Providence of God) to reſerve a little remnant for royal uſe in the worſt of times, that he might not ruine the whole work of his hands at once: Saints are call'd the Salt of the Earth, Mat. 5.13. As Salt keepeth Fleſh from putrifying, ſo do the Saints the World, and are therefore ſprinkled up and down, as Salt. (Here a few Corns and there a few Corns, one of a Tribe, and two of a Family, Jer. 3.14.) to keep the reſt from rotting, 'tis well ſaid, that Swine and Swiniſh perſons have their Souls for Salt only, to keep their Bodies from Stinking above Ground: Chriſt and his redeemed are ſomewhere called the Soul of the World! Oh what a Stinking Body would the World be without ſuch a ſweet Soul? However they are call'd the Light of the VVorld, Mat. 5.14. (As well as the Salt.) Oh how dark Would the VVorld be in the night of Degeneracy, if God had not ſome Orient Stars ſparkling and beſpangling the world, though not in every part, yet in every Zone and Quarter of it: Such an one was our Noah here; ſome good men in bad times, an Holy remnant kept for a reſerve: Good Husbands caſt not all their Corn into the Oven, but reſerve ſome for ſeed: God kept his [Mithe-Miſpar] a ſmall few here to replant the World.

Add the third [foreign] after what manner it is.

Anſ. 'Tis as the Chaff is kept from burning while the Corn is amongſt it. As in all times God hath a few Pearls to preſerve the many Pebbles, and a few Jewels to preſerve the Lumber from being deſtroyed; ſo the Holy Seed, call'd Statumen terrae, the Subſtance of the Earth, Iſa. 6.13. and the Righteous are an Everlaſting Foundation, Prov. 10.25. They may ſay with David, they bear up the Pillars of the world, Pſal. 75.3. Hence it became a common Proverb in the primitive times, Abſ que Stationibus ſanctis non ſtaret mundus; But for the Piety, Preſence p. 107and Prayers of the Chriſtians, the World could not ſubſiſt any longer. Hence alſo Philo draws a good Concluſion, [Oremus, ùt (tanquam Columnae) vir pius permaneat in domo, ad calamitatis Remedium;] Let us pray that the righteous may remain (as Pillars in the, houſe) with us, and not periſh from among us, as Iſa. 57.1. As our bleſſed preſervatives from imminent evils. 'Tis ſaid, Abraham ſtood yet before the Lord, Gen. 18.22. And without ſuch to ſtand, the World could not ſtand, for God ſaith, oft over, I will not deſtroy it for their ſake, v. 23.24, 26, 30,30. Lot was ſaved for Abrahams ſake, as Sodom was for Lots ſake, till he was departed out of it, Gen. 18.23. with 19, 22, and 29. And as God gave Zoar to Lot, Gen. 19.21. and all the Souls in the Ship to Paul, Acts 27.24. So God gives the reſt of mankind to the righteous, Job 22.30. Upon this account Tabor and Hermon, are accounted for Eaſt and VVeſt, Pſal. 89.12. For God accounts of the VVorld by the Church, and upholds the World for the Churches ſake. And were it not for ſome Jehoſaphats (God hath in the World) he would ſay to wicked men as Eliſha ſaid to Jehoram that wicked King, I would not look towards you, nor ſee you, as before. If it were not for his Elects ſake, God would make a ſhort work both in and of the World, Rom. 9.28. Were it not for the Elects ſake, there ſhould no Fleſh be ſaved, Mat. 24.22. Neither any Jew, nor any Gentile left alive, were it not for his Covenant ſake, and his infinite mercy to his Elect, deus vindictae gladium oleo miſericordiae ſemper emollit, God ever is ſoftening the Sword of his Juſtice with the Oil of his mercy, and hereby a remnant is reſerved (both of Jews and Gentiles) in the VVorld, and the VVorld for the Elects ſake. When God is moſt enraged and reſolved, yet then will he yield ſomething unto the Prayers of his precious Servants, as he did to Abraham in his interceeding for Sodom, gathering ground of God four times, and even then broke he off from Begging, before the Lord left off from Bateing, Gen. 18.22. to 33.

Inference, Oh then what ſublime fools are wicked men in thruſting out and endeavouring to deſtroy the righteous from among them! What is this, but to pull an old houſe (the World) upon their own heads? As Noah did ranſom the old World from ruine, for 120 years, when God was reſolved upon it, as well as repented he had made it, to ſee whether men would repent of their ſins, and ſeek reconciliation by righteouſneſs, and by returning to God, as Dan. 4.27. Thus Aaron ſtood betwixt the Living and the Dead, Num. 16.48. And ſo the Plague was ſtayed by his offering Incenſe; and many a time would God have deſtroyed Iſrael, had not Moſes,&c. ſtood in the Gap, Pſal. 106.23. and 30. Thus Elias prayed, Jam. 5.18. And Amos alſo, Amos. 7, 5, 6. And God removed both thoſe Judgments: The very preſence as well as Prayers of the Righteous doth ranſom places and people from ruine, were it not that ſome Cluſters, that have bleſſings in them (the Churches of Saints) be found upon Englands Vine-tree, God would lay his Ax to the Root of it, and cut it down, never to cumber the ground any more, Iſa. 65.8. Mat. 3.10. no ſooner was Lot out of Sodom, but God rain'd down Hell out of Heaven upon it; no ſooner was Auguſtin departed, but Gods Judgments came down upon Hippo, as after Luthers departure upon Germany, and after Pareus his Death upon Heidelberg; no ſooner was Joſiah dead, but Jeruſalem was deſtroyed: 'Tis not thoſe Elijahs that trouble Iſrael (as wicked Ahab ſaid) but 'twas he himſelf and his wicked Houſe, 1 Kin. 18.17, 18. Thoſe reputed troublers of the City, Acts 16.20. do really ranſom the City from trouble, and ſuch as are accounted to turn the World upſide down, Acts 17.6. do indeed preſerve the World from being ſo turned. Some places (indeed) are ſo ſinful that God ſaith. If Noah, Daniel and Job were in it, it ſhould not be ranſomed from ruine, Ezek. 14.20. Yet commonly ſuch Servants of God ſave places and people (both from Imminent and Incumbent Evils) by their Prayers and by their Preſence. 'Tis a ſign of high Divine Diſpleaſure, when a place is bereaved of the Prayers of Gods people by Gods Command, as when God bid Jeremy, pray not for this people, Jer. 14.11. for their good; for God ſeems to ſay, that he can do nothing againſt a place, while his people pray for it, let me alone (ſaith God to Moſes) that I may deſtroy them, Exod. 32.10. Ligatum habent ſancti deum, ut non puniat, niſi Ipſi permiſerint. The Saints (as it were) bind Gods hands to the peace, ſo that he cannot puniſh, unleſs they permit; at the Father gloſſeth upon that Text, which ſeems to intimate, that Moſes's Interceſſion for Iſrael, was (through Divine condeſcenſion) too ſtrong for Gods Indignation againſt them: Yet 'tis an higher evidence of Divine Diſpleaſure, when a place loſeth both the Prayers and Preſence of Gods people: This was Abrahams argument, [Wilt thou deſtroy the Righteous with the wicked? That be far from thee, &c.] Gen. 18.23, 24, 25. And. God grants the cogency of the Argument, v. 26. Why are not the Tares now pluckt up? 'Tis for the Wheat? ſake (though thin ſown) that is preſent among them, therefore ſaith Chriſt, Let the Tares alone, until the Harveſt, Mat. 13.28, 29, 30. Thus the World is preſerved for the Elects ſake: Therefore when the Righteous are taken away, 'tis a ſure ſign that ſome great evil is coming on, Iſa. 57.1. Hence the loſs of their preſence ſhould be laid to heart. When a loving Father removeth p. 108his beſt Beloved Children, it plainly Prognoſticates, he will break up houſe there, and ſhortly remove himſelf to ſome other place. Methuſelah, Hebr. ſignifieth, he dieth and the dart cometh, for immediately after the Death of that Holy Patriarch, the Deluge came upon the wicked World: Then is the day of Babylons Vengeance, when God calleth, and cauſeth his own people to come out from her, Rev. 18.4. As he did Lot out of Sodom, and then out of Zoar, both which were deſtroyed after his departure: Oh the mad cenſures of a Frantick World, crying, Away with them, they are not worthy to live, whereas they are moſt worthy, and the World is not worthy of them, Heb. 11.38. And the World could no… (indeed) ſubſiſt without them, therefore all ſhould learn with Lydia, to intreat ſuch Paul's & Timothy's to ſtay with them, Acts 16.15. And as it is one of Gods methods to call his people out of a place, before the Judgment come, ſo 'tis another of his methods to hide his people in the place, until the Judgment be paſt. As he hid Jeremy and Baruch, Jer. 36.26. with 26.24, &c. As he hid Rahab, Joſh. 6.25. God gave her hiding for hiding, and this is oft found in Promiſes (as well as Preſidents,) Pſal. 57.1. and 91.4. Iſa. 26.20. Zeph. 23. and many more; thus did God hide Noah here till that Calamity was overpaſt. The ground whereof (on Gods part) was Gods graciouſneſs to Noah, and (on mans part) was Noahs Righteouſneſs to God: (Firſt) Of that which is well placed firſt. Noah found Grace in the Eyes of Jehovah, Gen. 6.8. There is a ſweet harmony betwixt the Letters of Noah's name and the Letters of Grace in Hebrew; for Nach (his name) and Chan (ſignifying Grace) are the ſame Letters, only tranſpoſed in the Hebrew Radix: Hence Note, that the grace or graciouſneſs of God is the Fountain and Foundation of all Mans Felicity. Noah did not find favour in Gods Eyes, becauſe he was a perfect man, that is, Free from all ſin, as the Romiſh Romances affirm, but becauſe he was in Covenant with God through his Eternal purpoſe of Electing Love, Eph. 3.11. Noah of and in himſelf was a Child of wrath by Nature, Eph. 2.3. But he was ſaved (both Temporally and Eternally) by grace only, though he was Juſt and Perfect in his Generation. It was of Grace, and not of Debt that God accepted him: As he did Lot, Gen. 19.19. and Moſes, Exod. 33.12. And David, Acts 7.46. Yea and the bleſſed Virgin her ſelf, Luk. 1.30. Though the Romaniſts Report of her, ſhe was born, lived and died without ſin. If ſo, then ſhe needed not (as ſhe more truly reports of her ſelf) to rejoice in the Lord her Saviour, v. 47. Such as be without ſin, may well enough be without a Saviour; where there is no ſore, there is no need of a Salve. Noah was ſaved (as all the aforeſaid) by Chriſt, who was given of God for a Covenant, Iſa. 42.6. Now the Mercy-ſeat was no larger than the Ark (wherein the Covenant was kept) to ſhew, that the Grace of God extends no farther than the Covenant. As all out of the Ark of Noah were drowned, ſo all out of the Covenant of Grace are Damned. There is no other name under Heaven by which we muſt be ſaved, but by Chriſt the Covenant, Acts 4.12.

2. Noah was juſt and perfect, Gen. 6.9. This was the ground (on Mans part) why he was not deſtroyed by the Deluge with the old ungodly World, as Gods Grace or Graciouſneſs was the ground (on Gods part) this as the Cauſe, and that as the Effect, quite contrary to the Damnable Doctrine of the Romiſh Church, which aſſerteth, that becauſe Noah was juſt and perfect, therefore he found Grace in Gods ſight. Noah (indeed) was a righteous Man, Gen. 7.1. he had ('tis true) the Two-fold Righteouſneſs:

1. Imputed.

2. Imparted: By the former he was Juſtified, and by the latter Sanctified; yet this is remarkable, 'tis ſaid expreſly of him, that he firſt found favour in Gods Eyes, before he was either Juſtified or Sanctified, Gen. 6.8, 9. and 7.1. he is no where ſaid to be Juſtified by VVorks (nor any elſe, but the contrary) for then it had been but of Right, and by Debt: But the Author to the Hebrews doth expreſly ſay, He was Juſt, or Juſtified by Faith, Heb. 11.7. Now the Grace of Chriſt (nor Mans own Righteouſneſs) is the Sole Foundation both of our Faith, and of our Felicity; Chriſt is our all, and in all, Col. 3.11. As Manna is ſaid to comport moſt contentedly to all curious Palates: So this Grace comprehends in it all kind of Bleſſings which the Heart of Man deſireth, and his Need requireth. 'Tis very true and as obſervable, Noah was the firſt Man in the World that had this Honourable Encomium put upon him, as to be ſtiled [juſt and perfect;] Indeed Abel before him was called by Chriſt long after him [Righteous Abel] as Mat. 23.35. yet muſt we take this Title in the right Notion, he was Juſt, but how? 'Twas by his Faith; for even in Old Teſtament Times, the Juſt did live by their Faith, Hab. 2.4. as well as in the New Teſtament, Rom. 1.17. Gal. 3.11. and Heb. 10.38. and thus the ſame Epiſtle ſaith, Noah did, Heb. 11.7. Noah is not ſaid here to be Juſt, ſimply or abſolutely taken, (for ſo, there is no Man that ſinneth not, 1 Kings 8.46.) but Comparatively, compared with that wicked World, he was the beſt of Men in that worſt of Times, which was a ſingular commendation, therefore is he ſaid to be [juſt and perfect in his Generation] that is, in the midſt of thoſe wicked Ones he p. 109lived amongſt; in compariſon of whom he was the only Righteous One, Gen. 7.1. The worſe they were, by an Holy Antiperiſtaſis, the better would he be; hereupon ſome ſay Noah was above Enoch in this, that he walked with God (a quite counter-motion to the wicked World) in far worſe times (no doubt,) than thoſe in Enoch's days. Neither was Noah perfect in meaſure and degree, but in uprightneſs: Aiming at Perfection, and willing in all things to pleaſe God, and keeping himſelf from his (and others,) iniquity, Pſal. 18.21, 23. This ſincerity was his ſafety (as well as his Perfection.) So true is that of Solomon, He that walks uprightly, walks ſurely, Prov. 10.9. Such are as ſafe as if in a Tower of Braſs or Town of VVar, Prov. 14.26.

From this double Ground (both on Gods part and on Mans) I paſs on to the fourth Grand Particular, to wit, the double Deſcription or Narrative,

1. Of the Saving Means, or Inſtrument, Noah's Ark.

2. Of the Deſtroying Means, or Inſtrument, Noah's Deluge. From whence the fourth Grand Obſervation ariſeth, The moſt Great and Gracious God is fully furniſhed with Effectual Means or Inſtruments, both for Saving the Righteous, and for Deſtroying the VVicked.

Firſt, Of the firſt of theſe, the Deſcription of the Ark; wherein moſt Remarkable be,

1. Its Matter.

2. Its Form, or Faſhion.

3. Its Meaſure.

4. Its Accoutrements of a Window and Door.

5. The Order of its Cabines.

6. The Uſe of it, for the Preſervation and Suſtentation of Man, Beaſt and Fowl, Gen. 6. from 14, to 22.

1. The Matter of it, v. 14. is Gopher-wood by Gods Direction. The Scripture mentions not this word (or Wood) in any other place, which hath occaſioned ſo many uncertain Conjectures among Authors (both Antient and Modern) about the Materials of the Ark, ſome conceiving it to be the Pine, others Firr, others Cedar, &c. but the moſt probable is the Cypreſs.

(1.) From the nearneſs of the Name, for Gophar ſounds the ſame with Cupar, (from whence comes Cupariſſus, or the Cypreſs) making but a little change of Letters, as oft happeneth.

(2.) From the firmneſs of the Wood, foreign, quia eſt expert putredinis, it will not breed Worms, becauſe 'tis bitter; hence it is call'd an Everlaſting Wood, according to Martial, Epig. 6.73. —Perpetuâ nunquam moritura Cupreſſo.

(3.) From the Teſtimony of Authors, who generally agree, that in thoſe parts of the World (which were firſt planted) and on thoſe Mountains of Ararat (where the Ark reſted) there is no other Wood grows fit to Build Ships withal, ſo much as the Cypreſs. Hence that great Navy of Ships (which Great Alexander Built at Babylon) were all, and only made up of Cypreſs, Arrian, in Alex. l. 7. p. 161. and Strabo, l. 16, p. 741. Whatever the Wood was, this is certain, it was moſt durable, eſpecially, if we can believe what Epiphanius reporteth, Haer. l. 1. p. 23. that ſome part of this Ark was to be ſeen in his Day. It was undoubtedly ſuch Wood as (they ſay) will not Rot, that it might be a fitter Type of Gods Church (the Antitype) which is made up of Incorruptible Seed, 1 Pet. 1.23. and of the Eternal Spirit, Heb. 9.14. The Ark was made [ex lignis laevigatis] ſo the Vulgar Latine reads for Gopher, that is, or ſound, plained Planks that would Seam Well together to keep out Water. Thus the Materials of Gods Church are all ſmoothed (having the knots of corrupt Nature taken off) by the Spirit of Power, and of a Sound Mind, 2 Tim. 1.7. As 'tis well ſaid (in one Senſe) that Living Stones and Green Timber are the moſt meet Materials for a Goſpel-Church; ſo 'tis well ſaid alſo that ſuch plained Planks, and beautiful Boards of Gopher or Cedar are fitteſt for Gods Ark or Tabernacle, the Church in another Senſe: The Boards whereof muſt be joined cloſe together without gaping to ſpring a Leak, &c. for [Intorto Capite, ſequetur Corpus] if the ſubtle Serpent can but ſee an hole to wreſt in his Head, he will eaſily ſcrew in his whole Body. This Ark was a Figure of Chriſts Church, whereinto they that enter by Faith, are ſaved from the Floud of Gods diſpleaſure, of which Grace, Baptiſm, (the anſwerable Type) is a Sign and Seal, 1 Pet. 3.20, 21.

2. The Form of it. The Hebrew word [Tebah] ſignifies a Cheſt, Coffer or Coffin, all which are equally broad, both above and below, at top and bottom, and though an Ark was the moſt Antient Name of Ships, becauſe of the Similitude unto this Ark of Noah, all p. 110the old Ship Carpenters Built their Ships (at the firſt) learning that Form from Gods own Plat-form; yet was not Noah's Ark then of the Form of our Ships now, which are framed ſharp before and below, for the better Plowing of the Sea (as the Poet expreſſeth it) and for a ready cutting of the Waters; Ships are all made in that Form, which will make the quickeſt motion, and moſt expeditious paſſage (by Oars and Sails,) from one Port to another in the Art of Navigation, whereas Noah's Ark was made only to Flote upon the Waters, and not to paſs from Port to Port, therefore was it of a Square Cubicular Form, plain below, on each ſide, and above alſo, ſave only it had a ſmall Ridge or Riſing towards the top for the better ſhooting off the Rain-water, not unlike the Cover of a Coffin, which little Ridge was about the meaſure of a Cubit only, Gen. 6.14, 14, 15, 16. and this odd Cubit (or meaſure from the Elbow to the long Fingers end, containing ſix Hands breadths, or a Foot and a half) was ſupernumerary to the Thirty Cubits, which was the Altitude or Height of the Ark; we muſt ſuppoſe that ſingle Cubit was over and above this round and large meaſure: The Ark was neither gather'd in at the top, till it came to a Cubic breadth there, as Origen ſuppoſeth, and after him Hugo and Caietan, nor at the bottom was it gathered in, ſo waxing wider and wider, as our Ships are Built, for then it had not been of that capacity to contain ſo vaſt a company of Creatures; nor would it have held out in every part to be Three Hundred Cubits long, Fifty broad, and Thirty high, according to the Divine Deſcription, v. 15. ſo that the Opinion of Auguſtine (de Civit. Dei lib. 15. cap. 27.) ſeems moſt Authentick, that it was Built upright both in length and breadth, flat-bottom'd (to lye ſteady upon the Waters) and level on each ſide, without any gatherings in from the bottom to the top, where the ſloping Ridge (to caſt off Rain from reſting there) was fixed, call'd the covering of the Ark, a part whereof Noah removed to obtain ſome freſh Air, and to take a proſpect of the Earth, Gen. 8.13. Of the ſame Form with this Ark, was that Ark or Cheſt wherein the Child Moſes was hid, Exod. 2.3. for there the ſame Hebrew word (only Jod added) Tebah is uſed, it being a flat-bottom'd Coffer that lay firm among the Flags, yet floting upon the Waters. This is the ſame with that both in Name and Form, though differing in Matter, for that was made of Gopher-wood, but this of Bulruſhes; yet a ſufficient Sanctuary in ſubſerviency to Gods Providence (being pitched within and without, as Noah's Ark was, Gen. 6.14, by Mans prudence) for the ſaving of Moſes, as that was for the ſaving of Noah, &c. Likewiſe of the ſame Form was the Ark of the Tabernacle and Temple, yet differing from both thoſe two aforeſaid Arks in two Reſpects.

1. In Name, which in Hebrew is call'd [Aron] but both the other Arks are called [Tebah] the Greek Tongue doth (indeed) uſe one word [foreign] for all theſe three Arks, Heb. 11.7. and 9.4. Mat. 24.38. Luke 17.27. 1 Pet. 3.20. Revel. 11.19.

2. In Uſe, for this latter call'd [Aron] Exod. 25.10. was to keep dead, lifeleſs things in it, as the Tables of the Teſtimony, &c. Deut. 10.2, 5. and Heb. 9.4. but both the former Arks (call'd Tebah) were to keep Perſons and things alive in them, as the Ark of Bulruſhes kept the Child Moſes alive, and the Ark of Gopher kept Noah, and many Creatures alive in them: To Spiritualize the Form (as before the Matter.) Herein alſo the Ark is a Type of the Church, wherein likewiſe it holdeth a comely congruity: As the Church is like the Ark in its being made up of long, ſtrong, hewed and ſmoothed Timber (yea, and covered, Hebrew Copher) over within and without, Gen. 6.14. with the Atonement of Chriſt (as it was pitched) to make her Tight, that the Waters of Gods wrath may not enter in upon her: So ſhe is flat-bottom'd (as the Ark) being well grounded on Chriſt, and having a firm conſtancy and ſteadineſs in him, She is ſtabliſhed in the Faith, Col. 2.7. and cannot be toſſed to and fro with every wind of Doctrine, Eph. 4. 14. The Moraliſt calls a good Man [Homo quadratus] one that lyes firm and four-square upon his ground, not like a round Bowl or Ball (very unsteady, quia tangit in puncto, it touches only in one point) that may be moved and removed with the leaſt touch of the Finger, if not with a little blaſt of the Mouth: And this Philoſophy aſſigneth as the reaſon why the motion of a Sledge (which lyes flat on the ground) requires a far greater force to promote, than the motion of a Wheel, that toucheth the Earth in one ſingle point only. Thus the Ark lay flat, yet Floating.

3. The Meaſure of the Ark, [Three Hundred Cubits in length, Fifty Cubits in breadth, and Thirty Cubits in the heighth of it, Gen. 6.15.] In this Symmetry or Proportion of Meaſures, the length of the Ark was Ten times the heighth of it, and Six times the breadth of it, for Ten times Thirty is Three Hundred, and Six times Fifty is Three Hundred likewiſe: No doubt but Moſes (who wrote this Book) being well learned in all the wiſdom of the Egyptians, Acts 7.22. giveth here an exact Geometrical Deſcription of all the juſt Dimenſions of the Ark. This ſhews the Bleſſed Symmetry and Proportion that ought to be in all the Dimenſions of a Goſpel-Church, its height, length and breadth muſt be anſwerable one to another according p. 111to the Analogy of Faith, not over-grown in any one, as the Dioceſan Churches, &c. are. According to this meaſure, the Ark contained Four Hundred and Fifty Thouſand Square Cubits in the whole within the Wooden Walls of it. So far as its three Stories extended, each of which conſiſted of an Hundred and Fifty Thouſand Cubits, to which add Three Thouſand Six Hundred Cubits more (as ſome do) for the finiſhing of its Roof and Sky light; all which ſolid Contents ſolidly conſidered do demonſtrate, that the whole Fabrick of the Ark was ſpacious enough, and had a capacity ſufficient to contain all thoſe Creatures, and all their Proviſions which were laid in there: So that Apelles (that wretched Diſciple of the wicked Heretick Marcion) had no juſt cauſe to Cavil at and Blaſpheme this Sacred Story as a loud Lie, becauſe (as he ſaith moſt prophanely) This Dimenſion (here deſcribed) was Inſufficient, and could not poſſibly comprehend them: To this Atheiſt it is Anſwered,

(1.) The Ark may be meaſured greater or leſſer according to the difference of Cubits, which be of three ſorts; 1. The common Cubit, from the Elbow to the end of the middle finger, as before. 2. The Cubit of the Sanctuary, which (probably) was twice ſo much as the common or ordinary; for as the Hebrew Weights of the Sanctuary were double to the common and uſual, ſo the Meaſures of the Sanctuary were accordingly, Exod. 30.13, However it appeareth to be an hand-breadth more than the common Cubit, Ezek. 40.5. & 43.13. 3. There is alſo the Geometrical Cubit, which is ſix times greater than the common, and (according to Origen's Opinion) the Ark ſhould be meaſured by this laſt ſort of Cubits, ſo that if the meaſure by the firſt or by the ſecond ſort of Cubit be too little a capacity for all the Creatures (with their proviſions) lodged in it from the beginning to the ending of the Floud (which was a full year) this laſt meaſure of Cubits will be ſufficient and ſuper abundant. But Anſwer,

The (2.) There is no neceſſity conſtraining us to compute this one Cubit ſix (with Origen) ſeeing the Holy Scriptures do not reckon (according to this Geometrical Cubit) other Fabricks in other places; for, ſhould the Altar deſcribed by Cubits, Exod. 27. be meaſured in its height by this laſt Cubit, it would mount it up ſo high, as none could come to ſerve there but by the help of a Ladder. Indeed the Scripture doth mention a Great Cubit, Ezek. 41.8. which preſuppoſeth alſo a leſſer one. But ſuppoſe we ſhould go to the loweſt and leaſt of thoſe three, to wit, the common Cubit, this may be conceived to have been much bigger than 'tis now, becauſe Mans Stature before the Floud was much greater than now: Suppoſe no more than our common Cubit now: The Ark being divided into three Stories, and each of them conſiſting of an hundred and fifty thouſand Cubits, according to common eſtimation the Ark will be found of ſufficient capacity; for three hundred common Cubits make up an hundred and fifty yards, which contain four hundred and fifty foot, almoſt two furlongs in length, which make the eighth part of a mile, and multiplying the length by the breadth, fifty times three hundred make fifteen thouſand Cubits, which being again multiplied by the height of thirty Cubits, there will the whole capacity and meaſure of the Ark amount to thirty times fifteen thouſand, which makes every of the three Stories to be an hundred and fifty thouſand Cubits, as multiplied only by ten, and in the whole, four hundred and fifty thouſand ſolid Cubits, as multiplied by three tens, which is thirty, beſides the three thouſand ſix hundred Cubits more allowed for the Roof or Covering; ſo that the Dimenſions of the Ark were vaſtly prodigious, and capacious enough to contain all the Creatures, and all their Proviſions, as Johannes Buteo De Arcâ Noae, and our Dr. VVilkinſon do clearly demonſtrate. This latter worthy Author well obſerving, that no carnivorous creature was fed with fleſh in the Ark. For, (1.) There was but a certain number (of ſome kind but two) received into the Ark, ſo there could not be fleſh for them. (2.) Neither is it likely that Noah ſhould be ſo ſlaviſhly employed in ſuch a daily and dirty work for a whole year ſo to feed them. (3.) 'Tis more probable, that by the ſame miraculous power whereby Lions, Leopards, Tygers, &c. laid aſide their fierceneſs, and were tamed, &c. thereby alſo they were made content to want fl…ſh for that time, and to feed upon fruits, &c. From all which aforeſaid may be learnt thoſe following Divine Leſſons.

The (1.) is, As this Ark lay all along in a proſtrate poſture (ſuitable to the Tabernacle and Altar thereof, not to the Temple and Ark therein, both which had an Erect Situation) and was a fleeting, floating, rolling, tumbling, and travelling Fabrick: Even ſo is the Church Militant, afflicted, toſſed with Tempeſts, and not comforted, Iſa. 54 11. Hence Clemens Alexandrinus well obſerveth, that the Antients built their Temples or Churches in the Form of this Ark or Ship, to denote the Toſſing State of the Church on Earth.

The (2.) is, Though the Ark lay all along thus flat, and floating, ſo that if the Devil (that Prince of the Air, Eph. 2.3.) could have raiſed but one Storm in that whole years time againſt Noah (as he did afterwards againſt Chriſt, Matth. 8.24. foreign, a Seaquake, p. 112like an Earth-quake, that ſhakes down ſtrong Mountains and Caſtles) the Ark had certainly been overwhelmed (becauſe of its faſhion and poſture and all (in it) been drowned. Oh the Amazing Power and Providence or God attending Noah and the Ark! his Eyes were upon it (for good) from the beginning of the year to the end thereof, Deut. 11.11. God held the Wind in his Fiſt, Prov. 30.4. ſo, as not to ſuffer one puff of a tempeſtuous Storm to blow for all that whole year, to endanger the Ark. This may well be concluded, becauſe 'tis expreſly ſaid, That after the Floud, God made a VVind to paſs upon the Earth, Gen. 8.1. which importeth, that all the time of the Deluge, there was a great Calm; and though ſome Natural Cauſe thereof may be aſſigned, ſeeing Storms do ordinarily ariſe from Vapours aſcending out of the dry Earth (all which this Dowſing Deluge ſuppreſſed) yet this was certainly a Supernatural Calm from Gods fatherly Providence for Noahs preſervation. Thus it is with the toſſed Church, God commands the VVinds and the Sea, and both obey him, Matth. 8.27.

The (3.) is, As the Ark, after all its toſſings, landed ſafely on Mount Ararat at the length, and there had a Quietus eſt, or long Reſt: So the Church Militant, after all, ſhall land ſafely, and be triumphant in Heaven on thoſe Everlaſting Mountains.

The (4.) is, As the Ark was made in the faſhion of Mans Body lying along upon his back, with his face upward (which is the very Model by which all Ship-Carpenters do build all their Boats, Ships, &c. with a Bottom-tree like the Back-bone of a Mans Body (lying with the face upward) and ſo many Ribs ariſing up from it) ſo it teacheth the frailty of Man, while in the body, variis agitatus in undis, toſſed up and down like a Tennis-ball by Fortunes Racket, or like this Ark by the Waves of this over-grown Floud, living always at the Sign of the Chequer, ſometimes in the VVhite of Mercy, and ſometimes in the Black of Miſery. Man is expoſed to many Changes here below, walking in changeable Colours, and none tan ſay, [I am that I am] but God, Exod. 3.14.

The (5.) is, An the Ark had the form of a Coffin, which is always made (according to the proportion of Mans Body) in its length, ſix times the breadth, and ten times the depth, or height: This was the proportion of the Ark, to mind Man of his Mortality, and to teach him that great Truth of Mortification, which maketh up the Church of God. as the Apoſtle applies this Type to Baptiſm, 1 Pet. 3.20, 21. whereby we are become dead and buried with Chriſt, Rom. 6 3, 4▪ 6. (to wit, by the Baptiſm of the Spirit accompanying the Baptiſm of VVater) and ſhall have as ſure a Reſurrection as Chriſt had out of his Coffin or Grave, and as Noah had out of the Ark (made Coffin-wiſe) wherein he ſeemed to lye buried for a long time. The Church and her Cauſe ſhall come out of her Coffin, and at laſt ſhall reſt (after all her Toſſings) ſafely upon Mount Ararat, Acts 9.31.

The (4th) Remark (wherein the Ark reſembles the Church) is, its Accoutrements of a Window, and of a Door, wherewith it was framed and furniſhed, Gen. 6.16. 1. The Window, Hebr Tſohar, a clear light about the top of the Ark, which ſome think was made of Chryſtal, that it might both take in Light, and keep out Rain: And the word is in the ſingular number, to ſhew there was but one Light for this great Fabrick, and this was placed in that Cell where Noah, &c. lodged, ſeeing Beaſts, Birds, and creeping things do not diſlike Darkneſs. As the Ark (it ſeems) had but one VVindow, ſo the Church hath but one Spirit (to enlighten her,) Eph. 4.4. There may be many Ignes fatui, or falſe Lights, but the true Illumination is but one. This one VVindow was but a little Light to ſo great a Veſſel, to typifie, that the Church (while Militant on Earth) doth but ſee through a Glaſs darkly, 1 Cor. 13.12. until ſhe become Triumphant in Heaven, and then ſhall (he ſee as ſhe is ſeen, 1 John 3.2. Therefore none are to boaſt of their high Attainments of Knowledge here, for the beſt of men are but men at the beſt, and know nothing yet as they ought to know, 1 Cor. 8.2. 'Tis well ſaid by Origen, Ignorantiam meam non ignoro; I am not ignorant, that I am but ignorant. Alas! it is with us here, as with a Prince while in the womb, he lyes pent up there in a dark Priſon, but when born and brought up, he ſhineth forth with all the glory of his Fathers Court: So 'tis with us on Earth, we are here confined to dark Cloyſters (as the Inhabitants of the Ark were) and the greateſt part of our Knowledge, is but the leaſt part of our Ignorance, and yet how prone is proud man to think that he knows all that is knowable. Hence it comes to paſs in ſome Churches as it was in Alcibiades Army, where all would be Leaders, and none content to be Learners. Some Hebrew Doctors ſay, this VVindow (or Tſohar Hebr) was a pretious Stone or Carbuncle, which hanged in the Ark, and gave light to all the Creatures therein; though this hold not true concerning the Ark (ſeeing Noah is ſaid to open the Window, Gen. 8.5, 6.) yet holds it eminently true concerning the Church, which is enlightened by Chriſt that precious Pearl, and that Enlightening, Enlivening, Living Stone.

The (2.) Implement of the Arks Fabrick was a Door, Hebr. Upethach. This is alſo in the ſingular number; there was but one Door for this great Houſe (of three Stories high) p. 113and that fixed in the ſide of the loweſt Story (reſembling that one Wound opened in the ſide of our Saviour, John 19.34.) yet the Door was doubtleſs a very vaſt and prodigious Door, both wide enough, and high enough to receive into it Camels and Elephants: Yea it was ſo great and heavy, that when all the Beaſts (clean and unclean) together with thoſe overgrown Creatures, came (as it were) out of Gods hands (whoſe Commands, as their Creator, they all obeyed) to Noahs hand, who handed them it at this Door, and all others deſign'd to be ſaved, Noah could not well ſhut this Door himſelf, and 'tis eaſily ſuppoſed, the Scoffers without would do no ſuch ſervice for him, and therefore the great God (in whoſe ſight Noah hand found grace, Gen. 6.8.) undertakes this mean Office to be Key-turner or Door-keeper, and ſhuts the Door after Noah, Gen. 7.16. and therefore it could not but be well ſhut, for what God doth is always well done: Even the Vulgar ſaid of Chriſt [He hath done all things well, Mark 7.37.]

Now let us conſider the congruity betwixt the Type and the Antitype, 'twixt the Ark and the Church.

1. As the Ark. ſo the Church hath but one Door, to wit, Chriſt, John 10.7, 9. There is no way to be ſaved from the Eternal Deluge of Divine Wrath, but by entring in at this Door, Acts 4.12. Iſa. 43.11.

2. As by this one Door all Creatures entred (clean or unclean of all ſorts;) ſo by this one Faith (Eph. 4.4.) in Chriſt, both the Jews and the Gentiles, yea all ſorts of Perſons and Nations enter into the Church.

3. As the Door of the Ark took in the greater and the leſſer Cattel: So Chriſt is the Door both for Paſtor and for People to enter into the Church; therefore Chriſt calls himſelf [the Door] twice over upon this account, John 10.7, 9.

4. As the Door of the Ark was wide enough to take in the moſt over-grown Creatures, as above: So Chriſt is a Door wide enough to let in to the Church the greateſt and moſt over-grown ſinners: Such as Manaſſeh (who defied God, murdered Men, and worſhipped Devils:) and Mary Magdalen, (who had ſeven Devils caſt out of her) though they be ſwoln up with ſin as big as Elephants, Chriſt will in no wiſe caſt them out upon their coming to him by Faith and Repentance, John 6.37.

5. As the Door of the Ark did let out, as well as in from Bondage to Liberty: So Chriſt is ſuch a Door of going out as well as in, John 10.7, 9. out of the Sheep-fold into the Paſture, (where they ſhall feed daily and daintily, as Pſal. 23. quite through) yea and at laſt out of the Kingdom of Grace, into the Kingdom of Glory.

6. As this Door was in the loweſt Story of the Ark, at the very bottom of it, that ſo the ſhorteſt-legg'd Creature might eaſily enter: So Chriſt is a Door that is placed very low, even in the very Foundation; hence is he call'd the Foundation Stone (for ſtooping ſo low to bear us up) Iſa. 28.16. and ſo may be called the Foundation Door, where the ſhorteſt-legg'd Believer may eaſily ſtep in and enter, even the poor in ſpirit (which is the loweſt Round in the eight Beatitudes) Matth. 5.3.

7. As the Scoffers in that Day were ſmitten with Blindneſs (not unlike to thoſe Sodomites, Gen. 19.11.) ſo that they groped to find the Door, but could not: So concerning this Door (Chriſt) by which (both) People enter into the Church, and Paſtors unto the People; Alas! what groping-work do we behold in the World? Many are ſo ſmitten with Blindneſs, that they miſs the Door, and make ways of their own beſides the Door.

8. As many Beaſts went in unclean, and came out unclean at this Door; yet not too many, for it was the Appointment of God to preſerve them in their kind: But alas! too many unclean Hypocrites come in (pretending at this Door) into the Church, and go out as unclean as they went in, but their laſt Doom is, [Depart from me, I know you not,] Matth. 7.22.

9. Suppoſe any of thoſe Old-World-Scoffers, when they ſaw the Floud came in earneſt upon them, would have (by many Intreaties and Bounces at the Door) made their entrance, yet after God had ſhut the Door, there was no entring, nor climbing up (though the Jewiſh Fable ſay, The Giant [Og] ſaved himſelf by getting aſtride upon the Ark) which many (no doubt) at the laſt endeavoured: So there be too many (at this Day) ſuch fooliſh Virgins, that perſwade themſelves, they have yet long to live, and ſome more fair Summers to ſee, that there is no ſuch haſte, but hereafter may be time enough, &c. Thus they keep dallying and delaying until the Door he ſhut, Matth. 25.10. The wiſe Virgins wait for the Bridegroom who (they well knew) would not wait their leiſure, and that opportunity is head-long, if once loſt, 'tis irrecoverable. This the fooliſh Virgins found true, who came all too late, v. 11. Trifling about [Had I wiſt] and ſuturing their Repentance, till they fool away their Salvation: Though they then come Bouncing at the Door, crying preſumptuouſly, [Lord, Open, open] yet are they ſhut out for ever with a Dreadful Sentence, ſuch as will not only make their p. 114Ears tingle, but their Heart-ſtrings crack, and their very Hearts break aſunder, Matth. 7.22, 29. Luke 13.25, 26.

10. As this Door was ſhut by God himſelf, and therefore was it well ſhut, (as before) yea ſo well, that though it (being in the loweſt Floor of the Ark) was under Water a whole twelve-month all the time of the Floud, yet the great God had (with ſo much power, wiſdom and goodneſs) ſo ſhut up the Door (and ſhut Noah in, Gen. 7.16.) that it ſprang not one Leak all that long time to endanger the ſinking of the Ark. This may teach us, That (1.) In caſes of neceſſity, we need not queſtion but our God (whom we ſincerely ſerve) will ſhew all readineſs to do to us any good Office, as he did to Noah here, in ſhutting the Door after him, ſo long as we retain our Integrity, as Job did, Job 27.6. and be found Righteous in our generation, as Noah was, Gen. 7.1. And (2.) It teacheth us, that ſeeing there is the Door of our Mouths, and the Door of our Hearts, Pſal. 141.3. & Rev. 3.20. we ſhould (all) intreat the Lord to be the Key-turner to us for both theſe Doors, as he was to Noah. Oh! thrice happy are they, who have their God to ſhut and open (for them) both theſe Doors, and which ſhould never be ſhut or open'd, but when God would have them ſo: We muſt pray with David, Lord, keep the door of my lips, and of my heart too, open it for thy ſelf, and for thy Son and Spirit, but ſhut it, and keep it ſhut againſt Sin and Satan. If God ſhut the Door, the ſinking water of ſin cannot leak into the Soul, and upon this very account, we have need to be pitch'd or plaiſtered within and without, as the Ark was, Gen. 6.14; & Exod. 2.3. to make us cloſe and tight, the Hebr. word [Copher] ſignifies to cover, from whence our Engliſh word comes, intimating how every hole, ſeam and cranny, ſhould be covered with Plaiſter, to make it impenetrable: This God could have done without ſuch means, but God will have Man to uſe Means, where he doth not promiſe Miracles. Bleſſed are they that are plaiſtered over with the Merit and Spirit of Chriſt. The Merit of Chriſt keeps out the waters of Gods Wrath; and the Spirit of Chriſt keeps out the waters of the Devils Wrath; to wit, Temptations to ſin, &c.

The (5.) Remark in the Ark is, The ſeveral Stories and Orders of its Cells for containing every Creature. The Stories were three, anſwering, (1.) The three Rooms both in the Tabernacle, and in the Temple; to wit, the Outward Court, the Holy Place, and the Moſt Holy. (2.) The three Diverſities in the Church: (1.) Diverſities of Gifts, 1 Cor. 12.4. (2.) Diverſities of Adminiſtrations, v. 5. (3.) Diverſities of Operations, v. 6. Or (3.) The three Stories reſemble the three great Graces in a Believers Soul; to wit, Faith, Hope and Love. (4.) They repreſent alſo the three Rooms where the Spirit of Sanctification ſpreadeth as bleſſed Leaven, particularly, Underſtanding, VVill and Memory, or more generally, the Body, Soul and Spirit, 1 Theſ. 5.23. Or (laſtly) The three growths of a Chriſtian, the thirty, ſixty, and an hundred fold higher and higher, Children, Young-men and Fathers.

The (6.) Remark of the Ark is, Its uſefulneſs for preſervation of Noah, &c. wherein it is a Type of the Church, according to Auſtin's ſaying, Extra Eccleſiam nulla eſt ſalus: As all out of the Ark were drowned; ſo all out of the Church are damned: According to this Fathers notion, 'tis the undoubted duty of all Profeſſors to joyn themſelves (as the phraſe is, Acts 5.13.) to ſome Church of Chriſt or other, and not live looſe and at liberty without the Pale of the Church, as a ſtraying▪ Sheep got out of the Sheep-fold, or a wandring Bird got out of the Cage; Snares and Temptations cannot but attend them. Hence the Spouſe ſadly complaineth, [Tell me, oh thou whom my Soul leveth! where thou f…eſt, &c. for why ſhould I be as a wanderer? (ſo the words may be read) Cant. 1.7, 8.] This is certain, that as in Moſes Law, the Mercy-Seat was no larger than the Ark; ſo in the Meſſiah's Goſpel, Grace is no larger than the Covenant laid up in the Ark as is aforeſaid. Yea and it was ſtrong conſolation to a late Dying Martyr, who ſaid, Seeing I may no longer live Gods Servant, I am content to Die his Sacrifice, and 'tis my comfort that I die in my Bed, Iſa. 57.2. as I die in Church-Fellowſhip. Alas! thoſe that were ſaved in the Ark, were but few in compariſon of thoſe that periſhed out of it by the Deluge. Few there be that find the Narrow way of being confined within the narrow compaſs of the Ark (as the Dove deſired to be) for Diet and Lodging, but the unclean Ravens (that feed upon ſtinking Carcaſſes) are many, that love to flutter abroad, and like not any confinements in Church-Fellowſhip, but would live as they liſt, and after their luſt, finding the Broad way, wherein they have Elbow-room enough for Licentiouſneſs, Mat. 7.13, 14, & Luke 13.24.

Though there be much more Congruity betwixt the Ark and the Church (whether Domeſtical, as Rom. 16.5. 1 Cor. 16.19, &c. or Congregational, as at Corinth, Epheſus, &c. or Catholick) it muſt

1. Be made of Gopher-wood, which will not rot, of Incorruptible Seed, 1 Pet. 1.23. Gen. 6.14.

2. Of Hewed Timber, Hoſ. 6.5. ſuch as have the knots of corrupt Nature hewed off by …he Ax of the Spirit of Mortification.

p. 1153. Well plained, by being renewed in the ſpirit of their minds, Epheſ. 4.22, 23.

4. VVell ſeamed, to lye cloſe together, and keep tight together in the Unity of the Spirit which is the Bond of Peace, Pſal. 133. 1. Eph. 4.3, 13.

5. Well Plaiſtered (as well as well Plained and well Seamed) the Curtains of the Tabernacle were coupled cloſe together with Golden Taches, Exod. 26.6. &c. ſo the Boards of the Ark were clinch'd cloſe together, yet muſt be plaiſter'd over too, to make it more tight againſt the Deluge; thus the Church and Children of God muſt be Plaiſter'd over with the Righteouſneſs of Chriſt, to ſecure them both againſt the ſcalding Inundations of Gods Indignation, and againſt the ſcorching Fiery Darts of Satans Temptation. The imputed Righteouſneſs of Chriſt (in our Juſtification) preſerves us from the former, Phil. 3.9. and the imparted Righteouſneſs of Chriſt (in our Sanctification) ſaves us ſafe from the latter, Eph. 6.16.

6. As the Ark lay flat (though floating) and ſteady upon the Waters, being well Ballanc'd below, yet with a little ridge above …o ſhoot off Rain cloſe joined at the Top, the two ſides of the covering leaned each againſt other, ſo we ſhould be conſtant in Chriſt (both in Calms and Storms) leaning upon our Beloved as the Spouſe did Cant. 8.5. ſtanding in the moſt advantagious poſture both below and above, that when we have done all, we may ſtill maintain our ſtanding ſteady in all occurences, Eph. 6.13.

7. The Window was but a little light compared with that of the next life, as above at large: yet be ſure it be large inward (though narrow outward) as the light of the Temple was, 1 Kin. 6.4. This is the firſt work of the Spirit to let light into the Soul, Acts 26.18.

8. The Door, as the wound in our Saviours ſide, was large enough for the greateſt Elephant in Sin to enter, upon Repentance, as before.

9. As there was a great deal of Stench among all thoſe preſerved Creatures becauſe of their Excrements caſt out and couped up ſo long in the Ark: So in the Church there cannot chuſe but be found much Annoyance (becauſe of offences which will come, Mat. 18.7. Luk. 17.1. Rom. 16.17. and of Hereſies which will ariſe, 1 Cor. 11.19. 2 Pet. 2.1.) that muſt needs offend them who have their ſenſes exerciſed to diſcern Good and Evil, Heb. 5.14.

10. As after the long laying of Noahs Family in the Ark, the Deluge dryed up, the covering was removed (after a double pauſe of ſever) days-ſtay, Gen. 8.10, 12.) God let them ou…, v. 16. and made them to multiply and increaſe exceedingly: So the Church hath her hiding times, lyes lurking ſometimes in the Cleft of the Rock, Cant. 2.14. and ſometimes hid in the Wilderneſs, Rev. 12.6, 14. but when God ſaith to her, as he ſaid to Noah, Go Forth, then doth ſhe grow up as Calves in the Stall, Mal. 4.2. and inlargeth abundantly, Acts 9.31. Thus the Congruity, conſider next the Diſparity. As

1. The Ark had neither Anchor to Stay her, nor Stern to Steer her, nor Maſt to Poiſe her, nor Sail to Move her, nor Pilot to Guide and Govern her, for Noah was an Husbandman and a Preacher, ſo had no skill in the Art of Navigation which was not then found out; how ſoon therefore might the Ark have daſhed againſt the Rocky Mountains or the lofty Caſtles of the prodigious Giants of thoſe Times, had not Gods eye been upon it, and the ſame hand (that ſhut up the door of it) had not been as an Helm to it from the beginning of the year to the end thereof, Deut. 11.11. The glorious Arm of the Lord led the Ark ſafe through the Deluge, as it did Iſrael through the Red Sea, ſo that they did not ſtumble, Iſa. 63.12, 13, 14. But God hath provided ſome better things for us, Heb. 11.40. ſome better Tacklings for our Ship (the Church) as the Anchor of Hope to hold us, the Ballaſt of Humility to Poiſe us, Patience and Perſerverance to keep us ſteady in our motions, Chriſt (himſelf) the Maſter and Pilot of the Ship, his Croſs is the Maſt, and the Sails are Divine Inſpirations upon our Humane (made Divine) Affections, the Top Flag is Faith with this Motto writ in it [premimur non opprimimur] 2 Cor. 4.8. the Compaſs (by which her courſe is ſteered) is the Word and Spirit of Truth. The Mariners (employ'd in her Tutorage and Tuition) are the Angels, the Rudder is Love and the fraught of this Ship is, the Souls of Juſt perſons, &c. The

2. Diſparity is, Toſſing in the Waters made the Ark worſe, and wore it to a ſhattering when it came to its reſt, but the Waters of Affliction are ſo far from making the Church worſe, that ſhe is made better and whiter thereby, Pſal. 119.71, 75. Dan. 11.35. Black, Soap maketh White Linnen, and that is the choiceſt Sugar which is moſt Refined: the Church comes always Richer out of Gods Refining Pot, than ſhe went into it. The

3. Diſparity. The beſt reſting place that this Ark attained, was the Mountains of Ararat, one of the higheſt ſort of thoſe high Hills over which the Floud prevailed, Gen. 7.19. and 8.4. Ararat was a place Senacheribs two Sons (after they had ſlain their own Father) fled to, 2 Kin. 19.37, Iſa. 37.38. in both which places the Hebrew word is Ararat which our Tranſlation reads Armenia and the Prophet ſpeaks of the Kingdom of Ararat, Jer. 51.27. Thus bad men (thoſe two baſe Parricides Adrammelech and Sharezzer) as well as good men p. 116(Noah and his Sons) could find reſt and refuge there: but the Church hath a better reſting-place after all her Toſſings, to wit, the Everlaſting Mountains of Heaven, where no dirty Dogs can enter or trample upon that Golden Pavement, much leſs find reſt or refuge there, Rev. 21.21. and 22.15.

4. The laſt Diſparity I ſhall mention is, The Ark was made up of putrifying and periſhing materials; though this Gopher-Wood laſted long, yet could it not laſt always, time (which is call'd [Edax Rerum] a conſumer of all corruptible things, yea (at laſt) of the very Heavens, which muſt wax old and roll away as a Garment, Heb. 1.10, 11, &c.) made the very Ark to putrifie and periſh at laſt, ſo that though there were (as is aforeſaid) ſome relicks of it in Epiphanius's Time, none do affirm, that any remains thereof are found in our time. But the Church abideth for ever, and neither the Teeth of Time (which gnaws in pieces both Gopher and Cedar) nor the Gates (or Power) of Hell can prevail againſt her, Mat. 16.18. her Motto is, Intacta, Invicta & Immota manet, ſhe only is Invincible by her Invincible Captain, Heb. 2.10. And though the Church be a rolling, tumbling thing, (like the Ark) ever in motion and mutation in reſpect of her Natural, Civil and Spiritual Relations:

1. As ſhe conſiſts of particular perſons in her Natural reſpect, ſo Moſes dieth, and David ſaw Corruption, &c.

2. In her Civil reſpects, ſhe floats to and fro; ſometimes ſhe is in Egypt, ſometimes in the Wilderneſs, and ſometimes in Canaan, ſometimes in Shiloh, ſometimes at Salem and Sion, and ſometimes in Babylon, both Literal and Myſtiscal, ſometimes with tho Jews and ſometimes with the Gentiles, &c. Yea

3. In her Spiritual Relations, ſhe is ſometimes under the Frowns of an offended Father, and Husband, and ſometimes under the ſmiles of a gracious God reconcil'd to her in Chriſt: As her Land of Promiſe was a Land of Hills and Valleys, Deut. 11.11. ſo hath ſhe her ups and downs, ſometimes ſhe is a moving Tabernacle, and ſometimes a ſtanding Temple: Yet in Goſpel-Times, ſhe is always preſerved in her Being, though ſhe is ſometimes impaired in her well-being ſhe will always remain in a militant poſture upon Earth, until ſhe come to be tranſlated into her Triumphant ſtate in Heaven, and have all her Hoſanna's turn'd to Hallalujahs: All her Prayers in this lower World ſhall then be changed into high-praiſes in a better World.

The Church here is a mighty Queen, a Ship-royal, or the Grand Sovereign, yet ſailing upon a Sea of Glaſs mingled with Fire, Rev. 15.2. That is, ſhe ſubſiſts not by any worldly ſtrength, for the World is as brittle as Glaſs, and cannot ſuſtain her, but rather fills her with Fires and Combuſtions, Joh. 16.33. And though ſhe tumble about among various Perſons, Countreys, Kingdoms, Common-wealths and under various adminiſtrations of Legal (both that of the Tabernacle and that of the Temple) and Evangelical times, yet at laſt this Royal-Ship com… ſafe to Shore, landing ſafely at the Cape of good hope in manſions of Glory: In the mean time, ſhe is built up in her moſt Holy Faith, Jude. v. 20. As the Temple was rebuilt by Nehemiah with a Sword in one hand and a Trowel in the other, Neh. 4.17. Which was to typifie, that in the Church militant, there muſt neither be an idle Soldier, nor a ſecure labourer; every Chriſtian hath a double work. (1.) To ward off Temptations with Spiritual weapons. And, (2.) To build up in obedience by Spiritual Inſtruments, and the Spouſe is therefore compared to a Company of Horſes in Pharaohs Chariots, Cant. 1.9. As conſiſting of ſuch Souls that are Strong, Stout, Lively and Couragious for God. Hence it is obſerved that the Church never warr'd. with the Dragon or Devil, but ſhe either won the day by being Victorious, or gained ground by being perſecuted, ſanguis martyrum, &c. the blood of the Saints hath alway been the ſeed of the Church, and after all comes her Sabbath above all motion and mutation.

In the (2d) place I come to the deſcription of the Deluge which was Gods deſtroying means to the wicked World. (As the Ark was Gods ſaving means to Righteous Noah) wherein thoſe remarks are very obſervable. As,

(1.) There was a long time between the Decree and the Execution; even an 120 years, Gen. 6.3. After God had reſolved to ruine this wicked World, yet ſuch was his long ſufferance celebrated by Peter, (1 Pet. 3.19, 20. Pet. 2.5.) That Gods Repentance gave men this time of repentance, to ſee if yet in the ſpace they would look out for the grace of repentance: If not, he would certainly deſtroy them. Now had he not been God, and not Man, he could never have held his hands ſo long: Neither indeed did he, for ſo notorious was the provocation, that the deluge came upon them twenty years ſhort of this promiſed ſpace. For Noah was then five hundred years old, Gen. 5.32. and but ſix hundred years old when the Floud came, Gen. 7.6.11. Increaſe of ſin ſhortend the indulgence, Gen. 6.3. and haſtens the Floud twenty years ſooner, as Chriſts ſecond is ſhortned for the Elects ſake, Mat. 24.22. This is Jeroms and Chryſoſtoms opinion: That all the Earth might know to (their woe) his breach of promiſe upon their intolerable provocation, Numb, 14.34. Yet all this while Gods Spirit was graciouſly Striving p. 117with them, giving them not only a long time, but alſo a loud teacher, and that a Righteous one, who taught with his hand, as well as with his Tongue, with his works as well as with his words, Preaching Real as well as Verbal Sermons, the Purport and Import whereof was doubtleſs (like that of the Goſpel now) a Savour of life, or Salvation to ſome, but a Savour of Death or Deſtruction to others, 2 Cor. 2.16. Thus God did moſt graciouſly give a due warning to an evil World, though he needed not to have done ſo, for as men gave God no warning of their ſins againſt him, ſo God might have given as little warning of his Judgments againſt them, but his mercy triumph'd over his Juſtice, Jam. 2.13. and fury (or revenge) was not in God, Iſa. 27.4. For ſuch who are for revenge, are all for ſurprize, but God gives both reſpite and warning, that his Judgments might not come (as a thief in the night) at unawares upon them: And though this race of Rebels improv'd it not, but Jeared where they ſhould have Feared. Thoſe of Lamechs black line laughed at Noahs daily labour, ſcoffingly asking him, whether he meant to Sail upon dry ground, and why he expected a wet Winter, and whether much holineſs had not made him mad, Acts 26.24. However Noah took warning himſelf, [foreign,] moved with fear, Heb. 11.7. And gave warning to thoſe that would not take it, they cannot (all) flout him out of his Faith, but he Preaches, Builds and Finiſhes, and then Enters, taking Gods threatning by the right handle, he feared the Judgments, when the World generally jeared at them.

Inferences hence are, (1.) As Noah took the warning well at Gods hand, and Feared, ſo ought we to do, being warned of God about Judgments impending: The word, Heb. 11.7. for [warn'd of God] is foreign, which ſignifies to have dealings with God, coming of foreign, res & negotium; Noah was a man that did Negotiate with God, and was of his Court and Counſel, God will not hide what he hath to do from Abraham (or Noah) his Friend, Gen. 18.17. Pſal. 25.14. Joh. 15.15. Surely the Lord God will do nothing, but he revealeth his ſecrets to his Servants the Prophets, Amos. 3.7. Nothing, that is, hardly any thing, ſuch is his Philanthropy or Love to men, that he loves to fore-ſignify, and to warn before he wound: Even Pharaoh himſelf had warning of the Firſt and Second Plagues, but not of the Third, again of the Fourth and Fifth, not ſo of the Sixth, yet again of the Seventh and Eighth, but not of the Ninth, and when neither warning nor no warning would work well, then came that Tenth and laſt ſweeping Plague, that ſwept away all the firſt-born of Egypt. As Moſes was Gods Herald to warn Egypt, ſo Noah was to warn the old World, and Gods Prophets are now no leſs to warn this preſent evil World, that the goodneſs of God might lead us to repentance, Rom. 2.4. The old World had but one Preacher, yet we have many. God might deal with us, as Abſolom did with Amnon (whom he deſigned to deſtroy) in ſpeaking neither good nor evil to him, 2 Sam. 13.22. Or he might ruſh ſuddenly upon us, and by a Thunder-ſtroke confound us at once, as he did the Apoſtate Angels in the very firſt Act and Moment of ſin: No, he ſendeth his Heralds to proclaim War, yet with articles of peace open in their hands. So ſlow to Anger is he, and ſo little deſirous of the death of ſinners, that he who was but ſix days in making the whole World, yet could be ſeven days in unmaking (or deſtroying) that one City Jericho. Oh who would not but fear this goodneſs? Hoſ. 3.5.

The (2.) Inference is, ſeeing God hath foretold us of Evils to come, both Particular and the General Judgment we ſhould be moved with fear, as Noah was [foreign, of foreign] handling Gods warning well, and making a ſaving uſe of theſe predictions for preventing the danger: Eſpecially conſidering the old World could (at firſt) ſay from a divine warrant, that there are yet an hundred and twenty years before the general Judgment by water doth come, but we can none of us ſay, that there be yet an hundred and twenty days, before the general Judgment by Fire come, for of that day and hour knoweth no man, Mat. 24.36. Oh God forbid that, as it was in the days of Noah, it ſhould be ſo now, v. 37. Noahs fear is oppoſite to the Worlds ſecurity, Noah was moved with Fear, but the wicked world were moved at Gods threatnings no more than a Stone: The honeſt and good heart, (Luk. 8.15.) is like the Pool of Betheſdah, Joh. 5.3, 4. If the Angel of the Covenant come down into it, 'tis then moved; ſuch was the heart of Daniel, Dan. 4.19. And ſuch was the heart of Habakkuk, Hab. 3.16. And ſuch was Noahs alſo in being moved with fear, and ſuch ought ours to be alſo. Eſpecially, conſidering ſpecial and particular Judgments are Imminent over us, if not Incumbent on us, beſides that general day of Judgment drawing nigh; all Preachers of Righteouſneſs (as Noah was) do tell the World, that it ſhall ſhortly be deſtroyed by Fire, as Noah did its deſtruction by water, yet where is that Reverence, and that fear which doth Spring from Faith as Noahs did, Heb. 11.7. That fear which looks only at the Judgment, Hell and Damnation, is ſervile only, but that which hath an Eye to deliverance alſo, is Filial and of a right Goſpel Edition. This is a fear of Faith, which hath always a Vein of Love running along with it. For Faith doth teach to fear God, as a moſt glorious holy God, and yet to love him, as a loving reconciled p. 118Father, and faith teacheth alſo from filial fear (as it did Noah here) to prepare an Ark, to wit, Chriſt Jeſus, for our deliverance from wrath to come, 1 Theſ. 1.10. By Faith is this Ark prepared.

The (3.) Inference is, Now while our days of reſpire remain (as Noah did in the reſpite of an hundred and twenty years) we ſhould prepare an Ark wherein to he ſaved. if we be moved with a fear of Faith, then ſhall we be [foreign] take right meaſures, and [foreign] well buſied (as the word alſo ſignifies) in taking right methods; Oh how buſie ſhould we be in preparing an Ark: as Noah was, who [foreign] as an Artificer or Carpenter, prepared his: Faith ſet him on work, fearing the danger, for Judgments in Divine Threatnings are Objects of Faith, and are to be believed, as well as mercies in Divine promiſes: Noah by an Eye of Faith, ſaw that danger approaching which was unſeen by the unbelieving World, ſo falls upon this tedious work, to prevent the Danger; 'twas undoubtedly a very ſtrong Faith that bore up Noah to do all according as God had Commanded him, Gen. 6. laſt.Unbelief could not chuſe but Object ſundry carnal Reaſonings againſt Noah's Act of Obedience. As,

1. May not God ſave me from the Flood by Tranſlating me out of the World as Enoch was, and not put me upon this hard Service of hewing and hammering? &c. Or,

2. If I muſt be reſerv'd in the World for propagation, cannot God Build me a Caſtle upon the higheſt Mountain, and ſave me all this Toil and Travel, ſo ſave me from the Deluge?

3. Or why cannot God Create me an Ark as he did Create the World with his Word, and not tyre me in a Work ſo tedious for Time, as will require an Hundred and Twenty years in Building by me which God can Create in a moment?

4. No doubt but this wicked World will ſcoff at my ſtrange Work, (as before.) This might more rationally be expected, than Sanballat and Tobiah's ſcoffing the Temple-Builders, for they did but rear up a new Fabrick in the place where the old one ſtood before, ſo 'twas leſs expoſed to either wonder or ſcoffing; but this work of Noah was altogether new, and unheard of before, and look'd rather to be the work of ſome Phrentick Perſon, altogether Itrational to their wilfully blind Underſtandings, which might the more put them into a deriding poſture, 1 Pet. 3.20. and Job 22.15, 17. The diſobedient Ones derided Noah, and laugh'd both at his work, and at his words. When he ſpake the words of truth and ſoberneſs to them, concerning the Divine Decree declared to Drown the World, they depart from him, deriding one with another at Noah's Trifling, and bid God depart from them, Job 21.14. and 22.17. Which was the Language of Hell, and far worſe, than [we cannot come,] Mat. 22.3, 5, &c. Theſe things muſt needs be great ſtumbling Blocks to Noah in his way of Obedience to Gods command; yet his Faith was ſo ſtrong as to buoy him up above all, and bears him through all that God commanded him to do. Noah's Faith replies to all theſe Objections, I muſt lye long in the Waters, and yet be ſaved from them, and that in the Eyes of a periſhing World; this is for my Maſters Glory, and in order to this I muſt prepare an Ark (though it be a long and tedious work) 'tis the Wiſdom of my God thus to employ me (though grievous to the Fleſh.)

1. For the Tryal of my own Faith, for an Hundred and Twenty years, as God after tryed the Faith of Iſrael, Deut. 8.2. when he led them about in the Wilderneſs Forty years, which they might have Travell'd over in Forty days. Thus the Faith of Abraham was tryed, when he had not his Son given him, until Thirty years after he was promiſed; and thus alſo was David's Faith tryed, who got not his Kingdom till a long time after it was promiſed him, and he Anointed by Samuel; 'tis one of Gods methods.

2. As my Faith muſt be tryed, ſo this wicked World muſt be warned, and left without excuſe, ſo loth is God to ſurprize and deſtroy, and ſo full of forbearance is he, my knocking as a Carpenter, as well as my admoniſhing as a Preacher, muſt be as ſtanding Summons and Sermons to them, every ſtroke I give upon the Ark, muſt be a real Alarm to them, for forewarning them to flee from the wrath to come: Thus Noah Preached even without Preaching, as Baſil and Nazianzen ſay.

3. Though it be true. God could ſave me without thoſe means of Ark, Food, &c. but he will have me to ſerve his Providence in the uſe of ſuch lawful means of his own preſcribing; he will have me ſo to Truſt him, as not to Tempt him, which I ſhall certainly do, if, when God preſcribes Means, I ſhould expect Miracles.

The ſecond Remark is, No ſooner was the Ark prepared, and Noah (with all his company) entred, but the Graves of thoſe Rebels began to be faſhioned in the Clouds; no ſooner was the Door of the Ark ſhut ſafe upon Noah, but the Windows of Heaven were opened to pour down a dowzing and drenching Rain for Forty days together upon the World, and that in the ſecond Month, Gen. 7.11. Our April, as 'tis thought by Luther, &c. even then, when every p. 119thing was in its Prime and Pride, Birds ſinging, Plants budding, &c. nothing leſs look'd for than a Floud: Alas! We know hot what may come to paſs in a moment of Time, all the Fountains of the great Deep were opened, as well as the Windows of Heaven. Thoſe wicked men (and ſo indeed do all Mankind.) live continually betwixt two Deaths, the Waters above, and the VVaters below. Nos quaſi medios inter duo Sepulchra poſuit Deus, ſaith one, God can drown Man when he will with the Waters above the Firmament, or with thoſe below it, but now they both combine to meet together, for Heaven, Earth and Sea were all upon an uproar againſt this Race of Rebels when they leaſt look'd for it: God ſhot at them with an Arrow ſuddenly, as the Pſalmiſt ſaith, Pſal. 64.7. Methuſalem dieth (according to the ſignification of his Name,) and then the Dart cometh; ſo ſhall ſudden deſtruction come upon the wicked: However at the laſt day, which ſhall be ſudden and unexpected, 1 Theſ. 5.3. Mat. 24.37. The Sun ſhone fair upon Sodom the ſame day, whereon, (ere night) Fire and Brimſtone from Heaven did fearfully deſtroy it. What can be more lovely to look upon, than a Cornfield a day before the Harveſt? O… a Vineyard the day before the Vintage, when the Mighty Angels (Gods Reapers) ſhall thruſt in their ſharp Sickles? or London, the Day before it began to be buried in its own Rubbiſh, &c. Thoſe Antediluvian Belly-Gods ſinned ſo ſecurely (in their exceſſive eating and drinking, &c.) as if they had been out of the reach of Gods Rod, but he found them out, not only with a Witneſs, but with a Vengeance. Security is alway the certain Uſher and Forerunner of Deſtruction, as at Laiſh, Judg. 18.27. and at Ziklag, 1 Sam. 30.16,17. Before an Earth-quake, there is the Deepeſt Calm, and the moſt quiet Air; and when the high Wind lays, the greateſt Rain falls. Paterculus the Hiſtorian ſaith well, Frequentiſſimum calamitatis initium eſt ſecuritas; men are never leſs ſafe, than when they are moſt ſecure: Wo to us if Fulneſs breed Forgetfulneſs, and Saturity Security in us, ſo as to take no notice either of Gods Praedictions, or our own Perils.

Inferences hence; (1.) The Deluge is at hand; is our Ark at hand, ready prepared? The ſigns of an Approaching Deluge are upon this preſent evil World, as were then upon the Old World, thoſe Antediluvian Belialiſts (or Men of wickedneſs with a witneſs) had run all out of Order in Family, State, and Church: In the Family were found Luxury and unlawful Luſts in their ungodly Matches and Marriages. In the State, Rapacity, Violence, Injuſtice and Tyranny. In the Church, Contempt of Gods Word, and Atheiſtical Opinions, either that there is no God, or that God doth not order all by his Providence, but that a man may do well enough without him: Oh! would to God theſe ſigns were not upon us at this Day: And, which is worſe than all, that the Sons of God (to wit, Profeſſors) were not degenerated now (as they were then) and become deep Died in Vanity (if not in Villany) with the Sons of Men, or the Carnal World. 'Tis ſad, when the two Seeds (of the Serpent, and of the Woman) do mingle together without any difference: If there be the ſameneſs in ſinning, the ſame ſhall be in ſuffering.

The (2.) Inference is, The Ark muſt be as ready as the Deluge. We ſhould ask our own hearts two Queſtions: (1.) Whether we be an Ark, ſo made of ſuch materials, ſo plaiſtered as well as plained? &c. Try by the aforeſaid. (2.) Whether we have an Ark? As there was a Material, ſo there is a Myſtical Ark, for ſaving from evil. In the general, God lovingly beſpeaks his Servants (as he did Noah here) and taking them by the hand (as he did him) and leading them thereby to an Ark, or Hiding-place of his own providing, ſaying to them [Come my People, enter into your Chambers, and ſhut the Doors about thee; Hide thy ſelf as it were for a little moment, until the Indignation be over-paſt, Iſa. 26.20. Thus God ſhut up Noah in the Ark, ſecured Lot in Zoar, hid Jeremy and Baruch, when ſought for to the ſlaughter, Jer. 36.26. and bade Daniel go away, and reſt himſelf before thoſe great Troubles (foretold) came to paſs, Dan. 12.13. God gave him a fair and favourable Diſmiſſion from them. Thoſe Chambers may be meant the Cloſets of Gods Providence and Protection, ſuch as Pella was to the Primitive Chriſtians. The Name of the Lord is a ſtrong Tower, the Righteous (ſuch as Noah was) run into it and are ſafe, Prov. 18.10. Thither we are exhorted to retire, till the Storm be over, the Enemy gone, the Deſtroying Angel paſs'd over, poſſeſſing our Souls in patience. See Exod. 9.20, 21. & 12.12. To run to God in his Attributes and Promiſes, is our beſt and only Policy.

As there is Congruity 'twixt the Ark and the Church (ut ſuprà) ſo there is 'twixt the Ark and Chriſt, into both which the Righteous run and are ſafe, Prov. 18.10. The Door or Gate thereof is open, Iſa. 26.2. And the ſame Lord that perſwaded Japhet to enter into the Tents of Shem, perſwadeth alſo all Righteous ones to flie to this City of Refuge, Gen. 9.27. Pſal. 11.1 Iſa. 4.5. Deut. 19.4, 6. Iſa. 26.20. & 25.4. & 32.2, &c. All that run in to Chriſt (as in to Noah) are ſafe. We muſt run into Chriſt firſt, and then into the Church.

As Noah was a Type of Chriſt, ſo was his Ark alſo.

p. 1201. Noah was a Type, and Chriſt the Antitype, in ſundry particulars. As, (1.) Noah's Name ſignifies Comforter and Reſtorer, which ſhews Lamech's Faith to put that Name upon him, Gen. 5.29. & 8.21. Herein he typified Chriſt our grand Comforter and Reſtorer of the New World, as Noah was of the Old. (2.) Noah was a Preacher of Righteouſneſs, 2 Pet. 2.5. So alſo is Chriſt both preaching and purchaſing, yea procuring Everlaſting Righteouſneſs, Dan. 9.24 (3.) As Noah found grace in the ſight of God, both for himſelf and for all his Family, Gen. 6.8. & 7.1. and Heb. 11.7. ſo did Chriſt for himſelf, Matth. 3.17. and 17.5. and for all his Houſhold of Faith, for ſo many as God hath given him, Job. 17.2. they are all accepted in the Beloved one, Eph. 1.6. Yea he is the Saviour of all men, eſpecially of them that believe, 1 Tim. 4.10. Luke 2.52. (4.) As Noah was the Builder of the Ark; ſo is Chriſt of the Church, which is call'd his Workmanſhip, Eph. 2.10, &c. Is not Chriſt the Carpenter? Mark 6.3. to hew, plain, cement, and clinch us cloſe together? &c. (5.) As Noah was long in building the Ark, even an hundred and twenty years; ſo is Chriſt long in building his Church, even ſome thouſands of years, which he buildeth upon a Rock, Matth. 16.18. (6.) As Noah uſed many Carpenters that were inſtrumental to ſave others, but not themſelves; ſo likewiſe doth Chriſt, Matth. 7.22, 23. Some Miniſters Chriſt employs that may ſave, 1. Others, not themſelves. 2. Themſelves, not others. 3. Neither themſelves, nor others. 4. Both themſelves, and others, 1 Tim. 4.16. (7.) As when Noah had finiſhed the Ark, the Deſtruction of the Old World by Water followed immediately: So when Chriſt hath gathered in all his Elect, and compleated his Church, then will the Deſtruction of this preſent World by Fire preſently paſs upon it. Add unto all theſe, (8.) As Noah's preſence in the Ark, did ſecure his Houſhold, all the time of its Toſſing, and landed them ſafely (after the Deſtruction of the Old World) in another: So Chriſts preſence with his Church (while ſhe is Toſſed with Tempeſts, and not comforted, Iſa. 54.11.) doth ſecure her from all evil, for he keeps the Enſuring Office. Chriſt Embarks himſelf in the ſame Bottom with his Diſciples, Matth. 8.23, 24. only if our Saviour ſeem to ſleep, 'tis our duty to awake him, v. 25, 26. What Caeſar ſaid to his Barge-man [Quid times? Caeſarem vehis, & ejus Fortunam:] Chriſt can better ſay, The Ship (the Church) ſhall live out all Storms, for a Storm-rebuking Chriſt (with all his Adventures) are in her, and therefore neither the Prince of the Air, nor the God or Gates of Hell can prevail againſt her, Matth. 16.18. He ſails with contrary Winds, Mat. 14.24.

As there is congruity 'twixt this Type and Antitype, to wit, Chriſt and Noah: So there is ſome diſparity. As, 1. Noah Preach'd to the old World, and Converted none, but Chriſt Converted many in this New World; ſo that 'tis ſaid, Who can tell his Generation? Iſa. 53.8, 10. 2. Noah ſaved his Houſhold (but only) Temporally, but Chriſt ſaves the Houſhold of Faith, Spiritually and Eternally. 3. Noah had no better to ſend out but a Raven and a Dove, but Chriſt ſent out better things, ſuch as the Law and the Goſpel, the former to work Fear, and the latter Love. 4. Noah was inſufficient to compleat Salvation for his Family, as he was unable (of himſelf) to ſhut the great Door of the Ark after him; but Chriſt ſaveth to the utmoſt, by his own power, Heb. 7.25. rebuking Storms, and procuring Calms, all in his own Name.

2. As Noah's ſelf was a Type of Chriſt, ſo was his Ark, wherein alone Salvation was found from that Deluge of Waters, accordingly in Chriſt alone can be found Salvation (of all ſorts, Temporal, Spiritual and Eternal) from the Deluge of Divine Wrath, and Juſtice of God for the ſin of Man. Beſide him, there is no Saviour, Iſa. 43.11, And there is no Name under Heaven by which either Jew or Gentile, (either thoſe of the Old World, or thoſe of the New) can be ſaved, but by Chriſt: There is no Salvation in no other, Acts 4.12. Upon this account is he called, the Lamb ſlain from the beginning of the World, Rev. 13.8. They are therefore groſs Idolaters, that ſet up for their Saviours the Saints Departed: Seeing there are no Co-Saviours, beſides him none. As there was but one Ark, ſo there muſt be but one Mediator; no Cock-Boats were to attend this Ark; as Acts 27.30. And indeed we need no other Mediator, or Maſter of Requeſt in Heaven, ſave only Chriſt, who is the Fathers Plenipotentiary, and prays for us at his Right Hand (much more than when on Earth) as one in Joynt Commiſſion with God, John 17.24. 'Tis nor, Father, I wiſh, but 'tis, Father, I will, and none but Chriſt can be a fit Mediator, for he is God to manage matters with God, and he is Man too, to manage matters with Man, 1 Tim. 2.5 This Mediator is ſo near us in the matter of his Incarnation, that he will never be ſtrange to us in the matter of his Interceſſion. The Promiſe of Chriſt, Gen. 3.15. was the firſt, and will be the laſt and only Rope of Mercy for falling, ſinking Man to catch hold of for Salvation from the bottomleſſ Pit. In this ſenſe, ſaith the Prophet Iſaiah, [A Man ſhall be an Hiding-place] Iſa. 32.2. that is, the Man Chriſt Jeſus (as he is called, 1 Tim. 2.5.) ſhall be a comfortable Cordial to Diſtreſſed Conſciences, an Abſolute and an Allſufficient p. 121Saviour, ſuch as his Servants may moſt ſurely ſhelter themſelves in, and confidently rely upon, both for ſafety here, and for Salvation hereafter. In this ſenſe alſo ſaith the Prophet Micah, [This man ſhall be the Peace, when the Aſſyrian comes into the land, &c] Mic. 5.5. that famous He forementioned, v. 4. the Man Chriſt Jeſus. Alas, Flouds and Tempeſts will Ariſe and Toſs the Church, as the Deluge did the Ark, the Aſſyrians and Babylonians (Nimrods Brats) will Invade and Infeſt the Church, but Chriſt will be an hiding-place from the Storm, and a Covert from the Tempeſt, as Rivers of Waters in a dry-place, and as the ſhadow of a mighty Rock in a weary Land: This man (Chriſt) ſhall be her Peace, yea her Prince of Peace, Iſa. 6.6. who giveth her [Shalom Shalom] Peace, Peace, Iſa. 26.3. that is, pacem regionis, & pacem Religionis, Peace of Country, and Peace of Conſcience, yea pacem omnimodam, all kinds of Peace, Internal, External and Eternal, a multiplied, renewed and continued peace, as God hath promiſed, and Chriſt hath purchaſed; he merited it as he was the chaſtiſement of our Peace, Iſa. 53.5. and he made it by the Blood of his Croſs, Col. 1.20. ſo became our Peace (both the Maker of it, and the Matter of it, Eph. 2.14, 16.) Therefore though the Aſſyrian come into the Land, he ſhall be a loſer by it, if he tread in your Palaces, he ſhall retreat with Diſhonour and Defeatment, as it befel Senacherib, Iſa. 37.36, 37, 38. And thus alſo, God (reconciled in Chriſt) is known in Sions Palaces for a refuge, Pſal. 48.3. as the City of Sion (where the Temple ſtood) was both an Ornament and a Muniment to the whole Countrey, ſo God was both the Ornament and Muniment of both City and Country, as being the common refuge to both: Thou ſhalt hide thoſe that fear thee in the ſecret of thy preſence, that is, in the Golden Cabinet of thy gracious Providence, where they ſhall be as ſafe as if they were in a Tower of Braſs, or Town of War, yea as if in Heaven it ſelf, out of the reach of the rage of Perſecutors, [foreign] out of the Enemies Gunſhot, ſaith David, Pſal. 31.19, 20. and thou ſhalt keep them ſecretly as in a Pavilion, which is a Princes Retiring Room, or With-drawing Chamber, always look'd upon as a ſacred place, and not to be aſſaulted, there Gods Servants lye ſafe (not only from the ſtroke of wicked Hands, but) from the ſtrife of wicked Tongues, from the calumnies and contumelies of Graceleſs Tongue-ſmiters; as no Weapon form'd againſt them can proſper, ſo every Tongue that riſeth againſt them ſhall be Condemn'd in Judgnient for a wicked Tongue, Iſa, 54.17. Jude v. 14, 15. oh how ſafe was Noah when the Lord had ſhut him in his place of Refuge! Gen. 7.16. ſo no Flouds can harm thoſe whom God hands into his Pavilion of Protection. The Scripture mentions three ſorts of Refuge.

1. Created; Iſa. 4.5. His Churches (purified unto himſelf, Tit. 2.14, by the Spirit of Burning, Iſa. 4.4.) are his Glories, v. 5 and 2 Cor. 8.23. Iſa. 46.13. and 62.3. Jer. 4.21. Ezek. 7.20. his Jewels (as well as Crown, Throne and Ornament) Mal. 3.17. and rather than hazard the loſs of thoſe [Kele Kamudoth] Veſſels of deſire, God will put forth his Creating power for the ſafety and ſecurity of his peculiar people, and make a cloudy Pillar to cover them (as the Ark did Noah) like that for Iſrael in the Wilderneſs, Exod. 13.21. and 14.19. Pſal. 105.39. This was done for them as they came out of Egypt, where there was no Rain, Zech. 14.18. yet there was a cloud. If it be ſaid, how could there be a cloud where there is never any Rain? 'tis Anſwered, God created it, and rather than fail, he will do ſo ſtill, he will Hedge their Houſes about, Iſa. 49.16. Job 1.10.

2. Commended or Allowed, Numb, 35.6. and Deut. 19.3, 4. Thoſe Cities of refuge were Aſylum's or Sanctuaries for ſuch as kill'd any man caſually without previous Hatred or Intention of Malice or Murder; there they were ſafe. Did God promiſe Cities of Refuge for thoſe that kill'd Men? Much more will he (himſelf) be a City of Refuge to Saints, when wicked men deſign to kill them, Zech. 2.5. A Wall of Fire. 'Tis ſuppoſed Iſrael was Circumciſed when the Plague of Darkneſs on Egypt began, ſo could not be aſſaulted while they were ſore; for at three days end they were recovered.

3. Commanded; this is God himſelf, his Name, Attributes, Promiſes and Providences, Prov. 18.10. Iſa. 26.20. Cant. 1.4. and 2.3. and Iſa. 25.4. All Gods People have need of this Refuge, in as much as the World hath the Church in chaſe: As all Hunted Creatures haſten to their Refuge, by an inſtinct of Nature; how much more we by a Divine inſtinct ſhould haſten home to our God, when Hunted by Bloody Hunters, Jer. 16.16. Such as Nimrod was, who Sacrificed mens Lives to his own Luſts, Gen. 10.9. God will either, (1.) Overrule the Power of thoſe Pharaohs, or (2.) Over-wit the counſel of thoſe Achitophels, or (3.) He will Reſtrain their Rage, Pſal. 76.10, 11. as Gen. 20.5, and 35.5. Exod. 23.31. and 2.4. 1 Sam. 23.27. 1 Kin. 22.33. provided we be ſuch as (1.) Fear him and hope in his Mercy, Pſal. 34.18. (2.) Mourners marked, Ezek. 9.4. and (3.) Meek, ſeeking Peace and purſuing it, Zeph. 2.3. Pſal. 34.14. Oh how ſhould we flee to this Refuge, as they did to their Baal-Berith! Jud. 9.46. God is known for a Refuge in all Ages: Luther ſaid when Threatned, I ſhall have Protection from Heaven while I live, and Proviſion in Heaven p. 122when I Die, 'Twas bravely ſaid by the Duke of Hereford Baniſht by Richard the Second, I ſhall have the ſame Sun (that he hath) to ſhine on me, and the Sun of Righteouſneſs too, which my Baniſher hath not to ſhine upon him, I am ſtill on my Fathers ground; all the Earth is the Lords, &c. So that the Baniſhed may have more comfort than the Baniſher and be in a far better condition than he: As the Ark was Noah's Sanctuary, ſo the Lord is his Peoples, Ezek. 11.16. and ſuch a Sanctuary he is to them as hath four Enoughs.

1. 'Tis a Sanctuary High enough, Pſal. 61.23. So as to raiſe us up above the reach of our worſt Enemies: All the Saints are in the Lords hand, Deut. 33.3. his Beloved dwell in ſafety by him, v. 12. God covering them all the Day in the Hollow of his hand, and the Eternal God is their Refuge, v. 27.

2. Nigh Enough. The way to the City of Refuge (God rook care) ſhould not be too long, but it muſt be night, that the purſuer (while his Heart was hot) might not overtake the man-ſlayer Deut. 19.4, 5, 6. So the Lord is ſuch a Sanctuary as is not far from any of us, Act. 17.27. could we but grope after him as the word [foreign] ſignifies Iſrael had their God nigh them, Deut. 4.7. and they needed none to fetch him from above or from below, Rom. 10.6, 7, 8. He is as nigh as the Bark is to the Tree, or as the Skin is to the Fleſh, Intimior Intimo noſtro, more inward with us than we are with our ſelves.

3. Wide Enough. There is room enough in this Sanctuary for all the Saints, as there was room enough for all kind of Creatures in Noah's Ark: None of Gods People are left out of Doors (Houſeleſs and Harbourleſs) for want of Room within Doors. Lord (ſaith Moſes) thou haſt been our dwelling place in all Generations, Pſal. 90.1. for this four hundred years and upwards in all our Travels and Troubles.

4. Safe Enough. Salvation belongs to the Lord only, Pſal. 3.8. John. 2.9 Not to Princes or Parliaments, or to Armys or Navys: but to Gods Spirit, Iſa. 59.19. God is ſuch a Caſtle to his people, as no Ladder can ſcale, no Pioneer can undermine, no Cannon-ſhot can batter down: And none can take out of his hand, Joh. 10.28, 29. nor draw out of this Houſe; the Civil Law ſaith [De Domo ſuâ nemo extrahi Debet, aut in Jus vocari, quia Domus Tutiſſimum cuique Refugium atque Receptaculum eſt] No man ought to he drawn out of his Houſe at the ſuit of another, becauſe a mans Houſe is his Caſtle, his ſafeſt Refuge and Receptacle: How much more, he that hath God for his Houſe and Habitation, and Dwelleth in him? 1 Joh. 3.24. can never be unhouſed, becauſe the Almighty God is mightier than all, and happy is he who hath God for his Manſion-Houſe; and obſervable is Picus Mirandula's witty obſervation, Man (according to the order of the Creation) had no other Habitation left him, in as much as God Created the Earth for Beaſts to Inhabit, the Sea for Fiſhes, the Air for Fowls, the Heavens for Stars on the out-ſide, and for Angels on the inſide, Man therefore hath no place to Inhabit (according to this aſſignation) ſave the Lord the Maker and Aſſigner of all: Thus God is an Ark, an Houſe, a Caſtle, yea a Tabernacle and Temple to Man, Gods Tabernacle is with Man, Rev. 21.3. and Mans Tabernacle is with God, Joh. 6.56. 2 Cor. 6.16. he will [foreign] Indwell in them, and they Indwell in him, the Lord and the Lamb is their Temple, Rev. 21.22. their Place and City of refuge, a ſtronghold. Note here two grand points of Noah's Faith, Heb. 11.7. 1. The Exerciſe of it, in preparing the Ark. 2. The Effects of it. 1. In the Exerciſe, be four particulars.

1. The Act, foreign he prepared it, inſtar Artificis, he plaid the Carpenter, when his Faith (which was not a dead, but a working Faith, Jam. 2.17, 20, 22, 26.) ſet him on work, yea upon this tedious work as before: his Faith was the Obedience of Faith, Rom. 16.26. He conſulted not with Fleſh and Blood, Gal. 1.16. He diſputed not, but diſpatched, he obeyed to do all that God had commanded him, Gen. 6. laſt. His Faith tranſported him through all the aforenamed difficulties in the way of an univerſal obedience. Thus Noah the tenth from Adam, a perfect man (as God calls him) in this perfect number (as the Pythagoreans call the number ten) did perfect his works by a ſtrong Faith in a perfect Obedience.

2. The end, for the ſaving of himſelf and of his Houſhold: Noah obey'd God in all things, for his own good, Gen. 7.5. All Gods Commands are for our advantage, and not for Gods; alas our goodneſs extendeth not to God, Pſal. 16.3. 'Tis no gain to God, that man is Righteous, Job 22.3. 'Tis therefore a ſanctified ſelf love to obey God, but alas we love our ſelves more in the way of Nature, than in the way of Grace. If we love our ſelves, we muſt obey God, ſeeing it is for our own good not doing ſome things as Jehu, or many things as Herod, but all things as Noah, having a reſpect to all Gods Commandments, Pſal. 119.6. though we cannot perfectly perform them.

☞ NB. 1. Man muſt be timely provided of a prepared Ark, before the evil day come, for the Lord is not ſlack concerning his coming, 2 Pet. 3.9.

2. If Noah prepare an Ark, 'tis for ſaving himſelf; know ye not that ye are in Chriſt, except you be reprobates? 2 Cor. 13.5.

p. 1233. Maſters of families muſt be careful to ſave their houſholds too.

The (3.) particular is the Motive; Noah fear'd the Judgment to come. That fear is a right Goſpel fear which puts the Soul upon preventing the danger, Prov. 22.3. Some read it [Reverenced.] Where the power of Godlineſs is, the Heart cannot think upon God without Reverence and aweful Reſpect to the Divine Majeſty: Prophane Perſons do not reverence or fear the Great God, but their fears are terminated in Secondary Cauſes of direful Judgments: The World was then told of its deſtruction by Water, and few feared, many jeared: And now the World is told of its deſtruction by Fire, but where is that fear and reverence which ought to be? though we cannot ſay it will not be this Hundred and Twenty days (as they of the old World could ſay, It will not be this Hundred and Twenty years) yet are there many ſcoffers or jearers, 2 Pet. 3.3. and but few fearers, as before.

The fourth particular is, The Ground of Noah's fear, for God warn'd him: He negotiated with God, and God with him; they had mutual Dealings and intercourſe each with other, as the word [foreign] ſignifies, Gods Companions hear his voice, Cant. 8.13. 'Twas ſore diſpleaſure on Saul when God would not anſwer him, 1 Sam. 28.15. and on Iſrael, when they had no viſion, 1 Sam. 3.1. To be warned by Gods Spirit at every turn of Imminent Danger is a moſt precious priviledge, Iſa. 30.21. Such honour have all the Saints, Pſal. 149.9. but God will have no ſuch Dealings or Negotiations with the wicked World. God would not in this Friendly and Familiar manner appear to Egypt, no, nor to Iſrael in Egypt, but they muſt be call'd out into the Wilderneſs for enjoying ſuch Divine Manifeſtations; thus Gods people are call'd on to come out of Egypt and Babylon Myſtical, and there he will give them his loves, Cant. 7.12. and there will he ſpeak comfortably to them, even to their Hearts, Hoſ. 2.14. Iſrael never wanted the Urim and Thummim (for their Direction and Counſel) but in the Babyloniſh Captivity, and though theſe were not recover'd after their Return thence, yet had they their Bath-kol, the Daughter of a voice, Mat. 3.17. and John 12.28, 30. and the Angel's moving the Pool of Betheſdah, John 5.2, 4. as ſtanding Tokens of his preſence with them, and of Divine Dealings or Negotiations betwixt them: In a word, Noah was a perfect Man (ſo call'd) becauſe he had,

1. A Saving Knowledge of God. 2. Continual Counſel from God. And 3. Conſtant Communion with God.

This muſt we preſs too: Though it be clear (in Scripture) that God warned Noah, and whereof alſo, to wit, of the Worlds Deſtruction by a Floud, and of his Salvation by an Ark, yet is it not ſo clear, whereby he was warned. It may be ſaid,

1. Negatively, God did not warn him by a Prophet, for we read not of any Prophet in thoſe evil days.

2. Yet Poſitively, God warn'd him, either by the Miniſtry of ſome Angel, or by immediate Revelation from himſelf. Now inſtead of the extraordinary Revelations of Old Teſtament-Times, we have perfect Scripture (which they wanted) able to make wiſe to Salvation, 2 Tim. 3.15. whereas their Revelations were oft perſonal and private, and not tending directly to Salvation, but rather relating to private Perſons, to particular Families, or to publick Kingdoms; whereas now our Salvation by Chriſt is more revealed in the Scriptures than private or particular matters we to us therein: 'Tis true, the Arcana Imperii, and the Arcana Eccleſiae, the grand Concerns of the World, and of the Church in the VVorld are contained in Sacred Writ, yet the main Scope thereof is to Teach Salvation by a Saviour.

☞ NB. Whatever Revelation may now be pretended concerning this or that Nation, concerning future Times, following Days, or the Full and Final Conſummation of the World (not drawn out of the Sheath or Quiver of the Holy Scriptures) are but the wild Fancies and uncertain Conjectures of Men, while the Vail is untaken off, while the Smoak of the Bottomleſs Pit doth darken Truth, and while we know but in part, and ſee through a Glaſs darkly: So that to give gueſſes on ſuch Subjects (and not from Scripture) is to exerciſe our ſelves in matters too high for us, Pſal. 131.1. and to Uſurp the uſe of Gods Key, which hangs only at Gods Girdle, Acts 1.7. Hence many Conjectures become contrary and contradictory one to another, becauſe they are not Diſcoveries drawn out of the Light and Sunſhine of the Infallible Spirit; Paul ſaith, I ſpeak by permiſſion not by command in ſome caſes, 1 Cor. 7.6, &c.

After Noah had prepared the Ark according to Gods warning and his own fear of Faith, three circumſtances are to be well conſidered: 1. Ingreſs. 2. Progreſs. 3. Egreſs. 1. His Ingreſs or entrance into it, 2. His Progreſs or ſafe entertainment in it. 3. His Egreſs, or joyful departure out of it. Firſt of the firſt of theſe, viz.

1. Noahs Ingreſs or Entrance, the day of the Deluge's coming is come, all the Gueſts invited to this Sanctuary or Ark of ſafety approach and enter; three enquiries ariſe here: The 1. Is When? The 2. Who? And 3. What. 1. When was this done? p. 124Anſ. 1. Negatively, Not (as the Jewiſh Doctors ſay) when forced by the Floud. This is a ſlandring both the Holy perſon (Noah) and the Holy Text too. Which ſaith otherwiſe: Therefore 2. Poſitively, It was when God commanded him, Gen. 7.1. (Not when the floud forced him) he went into the Ark at Gods Command, Gen. 7.1.7. And he went out of the Ark at Gods Command alſo, Gen. 8.15, 16, 17.18. 'Tis therefore apparent, that the Rabbins revile this good old Preacher in ſaying of him, he came not into the Ark out of any good will, but when compell'd thereunto by the Flouds coming, NB. 'Tis the bad portion of good Preachers to be reviled. 'Tis probable, God commanded Noah to enter the Ark a little after Methuſelahs Death, he dieth (as the name ſignifies) and the dart cometh. Then was the floud ſent; for the righteous muſt be taken away, before the evil come, Iſa. 57.1. Lot muſt be handed out of Sodom into Zoar before Hell be rain'd out of Heaven upon thoſe wicked Cities, Gen. 19.6.22. Jeroboams beſt Son muſt die, before the Downfal of his Fathers Family, 1 Kin. 14.12, 13. And Joſiah muſt be removed, before the Captivity came, and the firſt deſtruction of Jeruſalem, 2 Kin. 22.23. As the Apoſtle James was before its ſecond deſtruction, Acts 12.2. Many more ſuch inſtances may be given: This holy Patriarch Methuſelah had been hitherto a Bulwark and Rampart againſt the Flood for the World. Thus it is with all Gods eminent Servants, they ſtand in the Gap, and Stop the Breach to prevent an Inundation: Oh then, how mad is the World to be ſo mad againſt their beſt benefactors, as before!

The (2.) Enquiry is. Who entred? Anſ. 1. Noah and his houſhold, eight perſons, 1 Pet. 3.20. The great God took his Fann into his hand, Mat. 3.12. And Fanned or Winnowed eight Grains of Corn from a whole Barn-floor of Chaff, yet one of theſe eight proved but a ſlain Wheat-grain. Cham became an Hypocrite, yet was he ſaved for Noahs ſake, but never any righteous deſtroyed for the wickeds ſake: Many more hands were employed upon the Ark, than the hands of Noah and his Sons, yet none were ſaved in the Ark ſave thoſe four and their four Wives. All the other Carpenters that had wrought (and it may be very hard) upon the Ark (for ſaving thoſe eight Souls) periſhed in the waters: This ſheweth 1. that works without Faith cannot ſave. 2. Some may be inſtrumental for the ſaving of others, yet periſh themſelves. Noahs houſhold was a compound of four families. They four and their four Wives might make four diſtinct families, yet no Servants are mentioned to enter the Ark with any one of them, to be ſaved with them: No men-ſervants belonging to any of theſe four Maſters no Maid-Servants attending any of theſe four Miſtreſſes, as Pſal. 123.2. Either we muſt ſay, 1. That the ſimplicity of that age was ſuch as required no great attendance, but Maſters and Miſtreſſes were Servants to themſelves, and did their own drudgery, which is not ſo probable, inaſmuch as we find Abraham and Lot had abundance of Servants after the Floud, Gen. 13.7, 8. And Abraham (diſtinct) had three hundred and eighteen Servants, Gen. 14.14. And Sarah was Miſtreſs to a Maid-Servant (Hagar,) Gen. 16.3. How many more ſhe might have we know not. Or 2. Shall we ſay, though many Servants of both Sexes might belong to thoſe ſour families, yet this debauched and corrupt age had debauched and corrupted all the Servants ſo, that there was not one found righteous and religious to enter the Ark, and to be ſaved with the family? Would to God Maſters and Miſtreſſes of families had not ſo much cauſe to complain now that Servants of all ſorts and Sexes arc (almoſt) univerſally corrupted and become uncomfortable to them in their Services; otherwiſe what meaneth the bleating of the Sheep, and the Lowing of the Oxen (as Samuel ſaid) that I hear in ſo many families all over this great City, which generally complain of this grievance, as if it were a kind of over-ſpreading Plague upon many Houſholds? Aſſuredly, this (that no Servant was good enough to be ſaved in Noah's Ark) muſt ſound a loud Alarm in the Ears of Servants now, and ſink down into their Hearts, to make them look about them, leſt they in this Debauching Age have no Intereſt in Chriſt the true Ark, when either ſome particular, or that general Judgment Day come upon us: See more of this in my Chriſtian Walk, page 234, 235.

Thus Cham (which ſignifies [Hot] becauſe he dwelt in the Hot Countries) entred to ſave the Serpents Seed, which muſt be in the World; the curſed Canaanites (who deſcended from Cham, Gen. 9.18, 25.) were Scourges to Iſrael, yet afterwards were cut off, &c. Shem (which ſignifies a Name) entred to he the Father of the famous Jews, and Japhet (which ſignifies perſwaded) entred, to be the Father of the numerous Gentiles. God hath perſwaded Japhet, the unbelieving Gentiles to dwell in the Tents of Shem, Gen. 9.27. The good Lord (at laſt) perſwade Shew, the unbelieving Jews, to paſs over into the Tents of Japhet, or believing Gentiles; 'tis Gods work alone to bring them to the Faith. Chriſts Name is a ſtrong Tower (or Ark) God muſt perſwade bath Shem and Japhet (Jews and Gentiles) to run into it and be ſafe, Prov. 18.10. All theſe four Perſons went into the Ark by pairs at the Deſtruction of the World by Water, but it ſhall be otherwiſe when the World comes to be deſtroy'd by Fire; then our Lord telleth us, Two ſhall be in one Bed (to wit, the Man and p. 125the Wife, as ſome do ſenſe it) the one ſhall be taken, and the other left, Luke 17.34. and Mat. 24.40. God will then ſeparate his Saints with a moſt marvellous reparation, to be admired of all them that believe, 2 Theſ. 1.10. And whereas the Floud (in a manner) ſwept all (but eight Souls) away, yet at Chriſts coming a conſiderable Company ſhall be of ſuch as are ſaved.

The (3.) Enquiry, [VVhat Animals entred?] Anſwer, All kind of Creatures enter, Male and Female, by pairs for propagation (as the eight Perſons did) both VVild and Tame, Beaſts and Birds, Clean and Unclean: This was a Mighty Work of Almighty God. The VVild Creatures Noah did not Hunt for then, (as Hunters do now) or drive them into the Ark by force, but they were all brought to hand by an over-ruling Divine Inſtinct (as we ſee a common Natural Inſtinct will cauſe an Herd of Swine (fore-ſeeing a Storm) to run home for ſhelter.) The Great Creator gave out his word of command to all theſe Creatures, and they could not but obey it; leaving their Deſart places, they come to God, and to his Servant Noah; as they had all given Obeiſance to their Lord Adam (before) to receive their ſeveral Names (according to their ſeveral Natures) Gen. 2.19. As to him, who was the firſt Storer of the VVorld; ſo how they come to their Lord Noah (who was to be the Reſtorer and Repairer of the VVorld) that with him for that end they might find ſafety, according to 1 Sam. 22.23. Abide with me, fear not, for with me ye ſhall have ſafeguard: Hereupon Savage Beaſts came Tamely to Noah, and enter obediently into the Ark. The ſame Hand of Almighty Power ſhut up their Mouths from violent Actings, which ſhut them up after with Noah in the Ark for their ſafety: It may eaſily be imagined, that Tubal-Cain, Jubal, and thoſe wicked Men (then alive) muſt needs be aſtoniſhed, when they ſaw the Lion, the Leopard, the Tyger, &c: (with all their Females) running voluntarily and innocently to the Ark: Yea, and Jabal the Herdſman, Gen. 4.20, 22. could not but wonder to ſee ſeven of his beſt Rams and beſt Ewes, &c. run out of his Flocks and Herds into the Ark, as deſirous to change their bad Maſter into a better. Jabal's Oxe and Aſs knew their right Owner, (when he himſelf did not) and their beſt Maſters Crib (as Iſa. 1.3.) to wit, the Ark of Noah, which their bad Maſter knew not: Hence theſe Corollaries may be deduced.

☞ 1. That Reaſon Debauched in Man is worſe than the very Brutiſhneſs of Beaſts, yea, Rebels againſt God fall below the Stirrup of Senſe as well as Reaſon; therefore God frequently puts Man to the School of Beaſts, &c. to learn ſome good Leſſons from them: Go to the Ant, thou ſluggard, Prov. 6.6. to the Stork, Turtle and Swallow, and to the Crane, Jerem. 8.7. Thoſe (with the Oxe and the Aſs, Iſa. 1.3.) All deſpicable Creatures God placeth in the Chair (as it were) to read Divinity-Lectures or Divine Leſſons to Rebellious Man, whoſe Diſobedience and Fooliſhneſs is againſt the very Principles of Nature. Man was once the Captain of Gods School, but he turned Truant, and for his Truantly Tricks is turned down into the Loweſt Form (as it were) to Learn his A, B, C, again, and that from the meaneſt of Animals, they muſt Teach Man to uſe Sedulity: and to take Seaſons to underſtand when the Summer of Grace is offered, and when the VVinter of VVrath is threatned.

NB. 2. When a Beam of Divine Power falls upon wild, wolfiſh, wicked Men, it tames them, and makes them come to Gods Hand, and to the Hand of his Preachers of Righteouſneſs, as the wild VVolves, &c. came to Noah's Hand. Our Maker can mollifie the very Adamant-Hearts of the maddeſt Men; they muſt then leave the Tombs, the Mountains and the Deſert places, and come to ſit down at Jeſus's Feet, Mark 5.3, 5, 18. by vertue of a New Law written in their Hearts, Ezek. 11.16, 19. and 36.9, 26, 27, 31. Learn from hence alſo,

NB. 3. That all Creatures groan under the Bondage of Sin, and have an earneſt expectation of changing their bad Maſters (which make them groan) into better that will be more merciful to them, Row. 8.19, 20, 21, 22. Prov. 12.10. Thus the Cattel (by a ſtrange Providence) run over from Churliſh Laban to Godly Jacob, Gen. 30.37, 38, 42, 43. and 31.8, 9. 'Twas God (the True Proprietary) who made the change, dealing kindly with Jacob as a Son, while Laban did unkindly to him as a Servant, Eleazar was kind to Dumb Creatures, Gen. 24.32. while Balaam ſpurr'd his Aſs till ſhe ſpake, Numb. 22.27. Thus ſo many Creatures (both Clean and Unclean) run here from their Wicked Maſters unto Godly Noah; but two of the latter for preſerving their Kind, yet ſeven of the former; the moſt uſeful, the moſt reſpectful. The two Unclean muſt but live, the ſix Clean muſt both live and multiply, the ſeventh was for Sacrifice at Noah's Egreſs out of the Ark, and Reſtoring the World.

Hence the fourth Note is, Hereby the Jew and Gentile were prefigured, as accounted clean and unclean, Acts 10.14, 20, 28. Until the partition Wall was broke down, the Gentiles were eſteemed common and unclean: Now there is Room in Gods Ark (the Church) for both.

p. 126The fifth Note is, 'Twas the Wiſdom of God, that thoſe unclean Creatures (the Lion, Leopard, Wolf and Tyger, &c.) (all) be preſerv'd in their Kind, though very obnoxious and deſtructive to Mankind. They were at firſt made for Man, and now preſerved by Man, though it prove for his puniſhment. Thus the Great God could deſtroy the roaring Lion (the Devil) and thoſe wild Beaſt (or Beaſtly Men) that deſtroy his Vineyard, but 'tis Gods hidden Wiſdom to have them preſerved for our Exerciſe.

The ſixth Note is, As of the ſeven clean Creatures, ſix of them were for Mans Service, the odd ſeventh was for Gods Sacrifice: So God gives ſix days to Mans Labour, and requires but one in ſeven for his own Holy Reſt; 'tis therefore an heinous Evil (as it was in David) to rob God of his ſingle Lamb (while we have ſix of our own, and Sacrifice that alſo to our Luſt, that curſed Traveller, if not an Home-dweller.) God will take it unkindly at our hands, and make our own Mouths to condemn us, as he did to David, 2 Sam, 12.2, to 5.

The ſecond Circumſtance is Noah's progreſs or ſafe abode in the Ark during the Deluge: Wherein three particulars are obſervable.

1. The dreadful Downfal (as well as Up-riſe) of the Waters wherewith the wicked World was Drowned: The Text telleth us, it Rained Forty Days and Nights upon them, which time of vengeance was inflicted for their abuſing the three Forty years (to wit, the Hundred and Twenty years) reſpite God gave them to repent in. Thus Nineveh had Forty days reſpite for Repentance given of God, Jon. 3.4. And this Term of Time (to wit, Forty) is uſed in Scripture for a time of Humiliation obſerved by thoſe three great Faſters, Moſes, Elias and Chriſt, who (all) Faſted Forty Days and Forty Nights, Deut. 9.9, 11. 1 Kings 19.8. and Mat. 4.2. All theſe three had a Friendly meeting together upon Mount Tabor at the Tranſfiguration, Mat. 17.3. and Luke 9.30. The laſt of theſe three Faſters (to wit, the Meſſiah) Faſted to make a perfect Atonement for this very time of vengeance upon the old World: Now when this Forty Days and Nights, unceſſant Rain had rais'd all Rivers to overflow the Land. How doleful and comfortleſs became the caſe of all the Scoffers, ſuch as Tubal-Cain, who (as one ſaith) did jeer Noah for keeping ſo many Labourers in conſtant pay for Sixſcore years long about a Work he knew not what, &c. Yea, and ſuch as were not only jeerers, but oppoſers of his Work. Veriſimilè eſt (ſaith one) non manus abſtinuiſſe ab opere turbando, &c. 'Tis probable enough, ſome were ſo vile as to diſturb Noah by Hand (as well as Tongue) in his Building the Ark: Yet may it eaſily be imagined, how ſome of thoſe very Men (yet ſaw the Ark (which they jeer'd and hinder'd) ſwim ſafe above the Waters) came wading middle deep (when the Rains and Streams came upon them) towards Noah in the Ark, but all in vain, for they made not their prayer then in an accepted time for their own reception, 2 Cor. 6.2. VVhen God and Salvation was to be found; the Door was now ſhut, Gen. 7.16. and in the Floud of great VVaters, they could not cauſe their Prayers to come nigh God (as is the Hebrew reading) Pſal. 32.6. They did not ſeek the Lord, while he might be found, Iſa. 55.6. in a day of favour, before the Decree brought forth, Zeph. 2.2. before the Draw-bridge was taken up, and the day of Grace expired, John 7.34. and 8.21. Heb. 6.6. Luke 13.29. before God had ſworn he would not be ſpoke with for entring into his reſt, Pſal. 95.11. Whereas Noah and his Houſhold had ſought the Lord both ſeaſonably and ſeriouſly, ſo God was their hiding place, &c. Pſal. 32.7. And we may ſuppoſe alſo how others of that wicked World did climb up into the talleſt Trees and the higheſt Hills, ſo became half dead with both Fear and Famine before the Floud (which roſe up fifteen Cubits above the mightieſt Mountain, Gen. 7.19, 20.) reached them to take them off from their vain and fooliſh Refugies. Truely in vain was Salvation hoped for from the Hills that they fled unto, Jer. 3.23. In the Lord only (and in his Ark) was found Salvation: Some might poſſibly catch hold upon the outſide of the Ark (as Joab did upon the Horns of the Altar, 1 King. 2.28, 31.) which would not ſecure them; for Famine and the Flood (which tumbl'd and toſs'd the Ark to and fro (ſay the Rabbins) as Fleſh, &c. is in a Boiling-pot) muſt needs make them let go their hold.

NB: 1. Thus thoſe that catch hold of the outſide of a Promiſe only, and get not into the inſide alſo, can never ride out the Storm.

NB. 2. The anſwer of a good Conſcience within, is a Bleſſed Ark in a day of Deluge, 1 Pet. 3.21.

NB. 3. Creature-confidence undoeth many: They truſted Hills ſhould help them; we truſted great Men would help us, but we find to this day (what we ſhould have believed ſooner without trying Experiments or diſappointing Concluſions) that Men of high Degree are but a Lie, Pſal. 62.9. They do fruſtrate Mens hopes, as the barren Fig-tree did Chriſts, Mat. 21.19 yet there ought to be a joy of Faith under all ſublunary failures, Hab. 3.17, 18, 19. for the Fatherleſs, Friendleſs, Shiftleſs and helpleſs ones find helping Mercy in God, Hoſea 14.3, 4.

p. 127The ſecond particular obſervable in this ſecond Cirumſtance, is the wonderful Amity and Homogeneous Harmony even of Heterogeneous Animals, all the time Noah was in the Ark; all enmity was laid aſide, or at leaſt reſtrained, if not left behind them in the place from whence they came; God kept the peace, yea, and Noah in peace; what a deſtructive uproar might have been made in the Ark otherwiſe? Here the Wolf dwelt with the La…b, and the Leopard laid down with the Kid, &c. Iſa. 11.6. and 65.25. Thoſe ſame Beaſts and Birds of prey could Cohabit and Diet with thoſe (commonly) prey'd upon, without devouring them, as if all Antipathy had been done away, 'tis a thouſand pities it ſhould be otherwiſe in the World, eſpecially in the Church: The Everlaſting Goſpel hath chained, yea, hath changed Lions into Lambs, &c. Noah could go to the moſt Savage of Creatures, yea, to Serpents, and receive no more hurt than Paul did from the Viper, Acts 28.5, 6. He that is in league with God, is in League with all Gods Creatures, Job 5.22, 23. Here the Seed of the Serpent had no Actual enmity againſt the Seed of the Woman, which may certainly aſſure us that the Serpent (or Dragon) and his Seed ſhall be Chained up for a Thouſand years, Revel. 20.2. This will be an happy time.

The third particular herein, is, Noah's ſafety, abode and progreſs in the Ark for a full year, although the Waters of the Floud had ſuch an extraordinary violence (as ſome conceit) in their covering the Earth as to rend ſome Iſlands from the Continent or main Land; hereby ſome think England came to be divided from France by the narrow Channel, and other like places; although the Floud was as a Boiling-pot (as before) and prevailed moſt vehemently (as the Hebrew word ſignifies, Gen. 7.17.) yet the Ark went upon the Face of the Waters, v. 18. and was made able to live upon that rugged Surface. Noah's Faith doth ſo fully relye upon his Pilot (who ſhut him in) that he neither fear'd nor felt, but rode out the Storm, even when ſin had brought a ſecond Chaos on the World, reducing it to the confuſion of the firſt Chaos. Thus though Inundations of evil fill us with confuſions, yet God knows how to deliver the Righteous. 2 Pet. 2.9. and to ſave his Ark the Church; God brought a Beautiful World out of a confuſed Chaos at the firſt, and he can a Beautiful Church out of the worſt confuſions now? 'Tis he that ſtilleth the rage of the Sea, and the tumults of the people, Pſal. 65.7. Man may ſtir ſtrife, but he can neither ſtint, nor ſtill it, this is Gods work.

This brings to Noahs Egreſs, The third Circumſtance, when God ſtinted and ſtiled the flood, as he had ſtirred it up before, God remembred Noah, Gen. 8.1. he hath his book of remembrance, Mal. 3.16. and forgets not man, nor his labour, Heb. 6.10. forgetfulneſs implies imperfection, ſo can have no place in God; the Butler may forget Joſeph, and Ahaſuerus Mordecai, but God will not his Servants; the Spirit of Adoption in his, Rom. 8.15. reminds him of his, Iſa. 62.7. as 'tis ſaid after the manner of men.

1. In order to his Egreſs, three particulars are obſervable, Antecedents, Concomitants and Conſequents.

1. The Antecedents, the Heavens clear up, and the Rain is Reſtrained. God keeps the Keys of the Womb, Grave, Rain and Heart, in his own hand, he opens and none can ſhut, &c. he gives the former and latter Rain, and cauſeth it to Rain on one City and not on another, Rev. 3.7. Joel. 2.23. Zech. 10. 1. Jam. 5.7. Amos 4.7.

2. The Waters ſink down; both by a drying wind and a ſummer Sun, Gen. 8.2. God could have remov'd the Floud (as he did the Plagues on Egypt) in a moment of time, as he at firſt Created the Waters in an inſtant, but this decreaſe muſt be done by little and little, for the exerciſe of Noah's Faith. He that believes maketh not haſte, Iſa. 28.16. as Noah, ſo we muſt ſtay ſome while under Gods Hand, that we may prize Gods Mercy the more, and not forget it.

3. The Spies are ſent out to diſcover the ſtate of the Drowned World. He that knew the time of his going in, yet not of his going out of the Ark; he ſees the Sun ſhine, and hears the wind blow, this makes him long, for liberty from Priſon; ſo ſends out his Spies.

1. A Raven, becauſe of a quick ſcent of a groſs Food, of a tough Conſtitution, and when Tamed, cannot eaſily forget his Station; but will return to it.

NB. 1. The likelieſt means always have not the beſt Succeſs; the Raven return'd not with Tidings, but ſtaid without to feed on Carcaſes: So carnal Hearts like not the narrow Liſts and Laws of Goſpel-obedience, but love better to feed upon the Carrion of carnal Pleaſures in ways of Licentiouſneſs, &c.

NB. 2. The Raven repreſents the Law, black with Terrour, which being firſt ſent out from the Ark (or Church) brings no Tidings of the abatement of the VVaters of Gods Wrath, but with its harſh voice is to us (as Jobs Meſſengers were to him) a miſerable Comforter. The Law (voce corvina) curſeth, Gal. 3.10, but cannot comfort ſinners.

The ſecond Spy was the Dove, both ſwift and ſimple. Non leviter fallit fidem conjugii, ſed p. 128maturè ſtudioſè ad nidum & domum communem revertitur, always faithful to its Mate and flying in great haſte to its Houſe or Columbary. This ſecond Spy (the Dove) like a true Citizen of the Ark, returns with an Olive-leaf in its Mouth, which, as it ſignifies,

1. The Goſpel, and the Preachers of it (that do always allay the Terrours of the Law with the Comforts of the Goſpel) ſo more eſpecially,

2. The Comforting Spirit promis'd in the Goſpel (as Chriſt was the Grand Promiſe of the Old Teſtament, ſo the Spirit (both Comforters) is of the New) which deſcended as a Dove upon our Dear Redeemer, Mat. 3.…6.

NB. 1. This Dove (the Comforting Spirit) hath (indeed) Wings wherewith to fly to us, but none wherewith to fly from us, unleſs ſore grieved, Eph. 4.30. and grievouſly vexed Iſa. 63.10. The Cherubims (with the glory of the Lord) do not lift up their Wings to be gone, but upon great provocation by Adultery and Idolatry, Ezek. 10.19, &c.

NB. 2. Joſephus ſaith, the Dove firſt returned empty with her Feet and Wings all wet and dirty, but after with a Leaf of the Olive which is always Green, and now more eſpecially having lain under Water; which ſhews that both Miniſters (and the Spirit which acts them) muſt be patient, proving, if at any time (either the firſt or ſecond, or third) God will give them Repentance, 2 Tim. 2.25. Melancthon at his beginning to Preach, wondred that people would not be perſwaded to the Obedience of Faith at his firſt preſſing, but he ſoon ſaw and ſaid, that old Adam was too ſtrong for young Melancthon.

NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch, Gen. 8.9, 11. ſo had we the Wings of a Dove, Pſal. 55.6. to fly unto our bleſſed Ark, carrying Green Graces along with us, our Beſt Noah or Bleſſed Redeemer, would certainly put forth his Hand to receive us, Mat. 14.31. Theſe were the Antecedents, now the Concomitants.

2. Conſider his Egreſs it ſelf. 1. Noah doth not after his Twelve-month Confinement break out of Gods Priſon, nor devours his Releaſe over-greedily, though he could not but long (yet he dare not too much) tor Liberty and open Air, but ſtays yet other ſeven days, and again yet other ſeven days, Gen. 8.10, 12. all this time he ſtaid before he open'd the Roof, and two months longer before he went out, and not then neither without a Divine Command The ſame Hand that had ſhut him in, muſt alſo lead him, and let him out.

NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingreſſes and Egreſſes, for our goings out and comings in, then the protection of Angels would be more peculiarly ours in our keeping the right Road-way, Pſal. 91.11, 12.

NB. 2. As the Beaſts and Birds, &c. came not confuſedly out of the Ark, all ruſhing forth at once Hand over Head; this they did not, but went out by pairs (as the word imports) without any diſorder or confuſion, Gen. 8.19. This may ſerve to ſhame all the extravagancies in the World, eſpecially in the Church: Yea, (3.) All muſt beware to be like thoſe unclean Creatures in this (as well as unlike in the other caſe) to come in and go out from means of Grace (both ways) unclean, as they did from the Ark; what is this, but to have ſeared Conſciences?

(Laſtly,) Conſider the Conſequents after Noah's Egreſs.

NB. 1. He began the New World with Sacrifice, Gen. 8.21. Beneficium poſtulat Officium, Gods Mercy call'd for Mans Duty. 'Tis good to begin every new day with Duty to God for Mercy the Night before. Joſhua began his Wars (which proved Conqueſts) with Circumciſion, Joſh. 5.2. &c.

NB. 2. The Altar Noah Built was Erected (ſay the Rabbins) in the ſame place where Abel had Offer'd, where Abraham did Offer, and where the Temple Altar ſtood, ſhewing that Chriſt is the ſtanding Altar of all Ages, and this Altar is one and the ſame in Type and Antitype, Heb. 13.10, &c.

NB. 3. After this Sacrifice (call'd Gnoloth or Aſcenſions) God bleſſed all Creatures with an exceeding great Increaſe, Gen. 8.17. ſo the Saints ſhall be bleſt at the glorious liberty promiſed, Rom. 8.21, &c. When they ſhall go forth, then they ſhall grow up, &c. Mal. 4.2.

NB. 4. After this alſo, God enlarg'd Noah beyond the Fruits of the Earth (to which Adam, &c. were confined,) to feed upon Fleſh, Gen. 9.3. for the preſervation of him who had been their preſerver; all Creatures did owe their Lives to him, and to all in him. He had toiled hard to lay in proviſion for them; now this was ſome Comfort to him and his concorning his Toil, (according to Gen. 5.29.) that they might eat Fleſh, how much more is it to us that we may eat the Fleſh of Chriſt, which himſelf giveth us, John 6.51, 55. Alas our own Toil (will not ſave us) on this curſed Earth.

NB. 5. And Laſtly, Gods Covenanting with Noah (though Man was evil, only evil. p. 129and continually evil, Gen. 8.21. confirmed by the Rainbow, Gen. 9.9. did prefigure the Spiritual and Eternal Covenant of peace by Chriſt with ſinful Mankind, Iſa. 54.8, 9, 10. Rev. 10.1. eſpecially when fixed to a penitent Heart, as the Rain-bow to a watery Cloud.