2 Peter 2:5 (part 2 of 3)

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

It is the soule that requires love; and for that only cause which makes it lovely, Vertue. The outward worth of Beauty is nothing, it is the Soule within that makes it precious. When grace and holinesse have beautified the principall, then admit the other circumstances and additions, as Beauty, Birth, or Wealth. For these indifferents, by goodnesse are made good, as fire turnes all the objects into it selfe. The love built upon Beauty without this, is not long-lived: but running mad with extravagant desires, Bern. rests still unsatisfied. Hence it comes, that Quos conjunxit Ecclesia, disjunxit camera: yea worse, Conjungit Dominus, disjungit Diabolus: God and the Church puts them together; the Devill and lust puts them asunder. Eccles. 5.10. He that loveth silver, shall not be satisfied with silver: So nor, he that loveth women, for one is not lusts limits. He that affecteth many, shall be satisfied with none. Vnus, unam, [unam]; One God hath ordained one woman for one man. One is Loves number, he which trespasseth upon plurality, and loseth that content, may be all his life seeking it, but shall never find it. To the reproofe and reproch of them be it, that walke the streets. yea, frequent the Church, for no other purpose but to feed their eye with such spectacles. When a Gallant had the name of a brave souldier; one observed how still in his walking, he would turne about to gaze upon women: concluding, that the man could not have a valiant and constant minde, whose head every weake woman could turne and wryth about with her very looke. Let this breed in our hearts an abhorring of carnall lusts; a sin the very Devill does not commit: Pride he knowes, malice he knowes, flattery, hypocrisie, murder, treason he knowes: but incontinence of flesh he wonders at. Let no beauty that sticks upon mortall cheeke, so farre prevaile over our affections; as to prostrate those bodies to the service of Harlots, that are the deare bought members of Iesus Christ.

The next Apostacie of the old world, was by Sensuality: Luke 17.27. They did eat, they dranke, they married, &c. But were these sinnes, or matter of reprehension? Nature hath made them necessary, discretion voluntary, and only some circumstances arbitrary. Did God drowne them for this? No, but their sensuality and security in these brought destruction. Luke 12.19 Soule, thou hast much goods laid up for many yeares, eat, drinke, and be merry. This was not his fault, that he thought he had enough, but that he meant to lye downe and wallow in it. Lawfull actions depraved by bad circumstances, become damnable sinnes. 2 king. 5.26. Is this a time to receive money, and garments, and vineyards, saith the Prophet to his servant? All which at another time, and in another manner, had beene approved. Things beneficiall in their use, are dangerous in their abuse or mis-carriage. Without a woodden conveyance we cannot crosse the Seas: yet if that vessell sinke, all the passengers are lost. That worldly things are good, is easily perceived by our care to get them: that their abuse is deadly, many soules feele, that cannot returne to complaine. Matt. 19.24. It is easier for a Camel to enter a needles-eye, than a rich man to enter heavens gate. It is not certaine, it is not easie, it is not likely, and (it may so fall out, that) it is not possible for a rich man to be saved. Riches commonly coole all heavenly heats, force away the Divine meditations of spirituall causes, as too melancholy fits: and bring a man to such a fooles paradise, as one among Penelopes suitours, that went so oft with his friend, till he was caught himselfe.

It is likely, that more go to hell for abusing lawfull things, than for using things simply unlawfull. Crosse sinnes appeare in their owne ugly formes, terrible as deformities and devils: but who suspects his eating, his drinking, his common discourse? Who feares that his building should be laid in the foundation of sinne? Or that his marrying a wife should unsaulder his conjunction with Christ? Eccles. 2.24. But there is nothing better for a man, than that he should eat and drinke, and let his soule enjoy good in his labour. And doth not Saint Paul call the forbidding of meates and marriage, 1 Tim. 4.3. The doctrine of devils? Wee grant it; neither would we have any man make the way to heaven harder, and more rugged than God himselfe hath made it. This is the libertie (and indeed of whom else, but) of Christians.

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

Some things are to be avoided, not because they are ill, but neere to ill: Et mala sunt vicina bonis, errore sub illo, &c. Saepè prohibetur licitum, propter proximitatem illiciti: it is good to leave something that we may take, for feare of taking that we should leave. There should be difference betwixt a beast, that devoureth all within his teddar: and a man, to whom God hath given reason to rule his appetite. It is Sinnes policie, to steale in by the Law; when men range in the borders and extremities of their freedome. And even from that takes an argument for us to allow it, which was made on purpose to condemne it. The Iewes might give fortie stripes: yet Saint Paul confesseth hee received but nine and thirtie: their reason of forbearing the full number, was lest their fingers should itch to give another. What folly is it, when a man hath field-roome enough, to ride on the brinke of a River? The note that comes too neare in the margent, will skippe into the Text at the next Impression. It is a dangerous Quaere, how neare a man may goe to hell, and yet scape the Devill. Will any wise man trie how neare hee may come to the infected house, and yet scape the Plague? Or holding by the rotten railes of a Turret, presumptuously vault over, in a proud glory of his venturousnesse? Israel had roome enough in the Plaines of Moab: but venturing too farre, they were snared with Midian. Let no man cast with himselfe, how old hee may be before he needs returne, lest he reckon without his host. Psal. 137.6. If I forget Ierusalem in my mirth, &c. It is easie to forget heaven in our mirth. If God allow an handfull, men are apt to fadome an armefull. Pleasures are like the Popish Relikes; the Interest is more than the Principall.

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

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

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

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

Satan, like Iael to Sisera, or Iudith to Holofernes, watcheth till a man be a sleepe and then kills him. Preachers cry, but sinners will not waken: and as in places of Iudicature they often determine to heare causes, but do not heare to determine causes: so men commonly remember to heare, but doe not heare to remember. Pliny writes of some Beares so sleepy, that they are hardly rowsed with blowes and wounds. Many discourse of religion, as men talke in their dreames: they speake wonders of goodnesse: yet are no such manner of men; neither the one working, or the other waking. Formall hypocrites are like the Cocke, Suid. and meriting Papists like the Dormouse. Gallus bibit & non mingit, Glis mingit & non bibit. The Cocke drinkes and never pisseth, the Dormouse pisseth, and never drinkes. The former drink much preaching but there is no good deeds come from them: the other vent some almes, and evacuate their superfluities, but they will not drinke a drop of the water of life.

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

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

Let us heare Saint Paul delivering the state of our old world, and see how our experience accords with his prophecie, 2 Tim. 3.2. Men shall be lovers of their owne selves. Have we not seene this selfe-love stalking in the garbe of impudence, vomiting disgraces against all men, and arrogating to it selfe? fly-blowing good things to deterre others, that himselfe might devour them? Covetous; O they swarme like the frogs in Egypt: that as a shrewd censurer said, stand where you will, and of every 10 men that passe by, nine and three quarters are covetous. When the uplander wondred to see a white Crow, the Fen-man answered, In our countrey we wonder to see any black ones. It is no marvell to see one covetuos, it is marvell to see one not covetous. Boasters; a great rabble. Some boast their portion, others their proportion: rather than want matter of ostentation, they will boast their vices: as if one should •rathroud of his scabbes, or make a scarfe of his halter. Proud; an universall disease: the pich display it in their wearing, the poore in their swearing. I will not tell you, that this Idoll goes in strange and phantasticall dresse: that is indeed an inseparable signe, yet but one, you shall have her sit as pertly under a broad Felt pull’d downe to the eyes, as upon a Bever: and finde her as soone in a little Geneva-set, as in a great Spanish Ruffe.

Blasphemers: men have sworne themselves hoarce with oathes. Eccle. 23 12. There is a Word that is cloathed about with death; and that Word is too frequent in the jawes of men, till the fearefull Name of God be made as vile as common aire. Disobedient to parents: This is so arrogated to the young, and so tolerated by the old, that for this cause God shortens their dayes, and sets parents a weeping for the losse of their childrens bodies, that regarded not the losse of their soules. Vnthankfull: this vice hath usurped a propriety of that, which is onely borrowed: customary fruition hath made men scarce thinke themselves beholden to God. Otherwise, why doe not rich men abound in praises, as God hath made them abound in riches? Perhaps they doe not thinke their riches came in Gods name, and therefore cannot with a good conscience thanke him for them. Vnholy, or prophane: God hath made all us, and all ours: hee reserves but the Tenth of our goods, and the Seventh of our time, but Totum hominis, our whole selves. We are his Titus 2.14. Peculiar: now shall we make that virgin common, prostituted to every base Gypsee, pride, lust, avarice; which the Lord hath redeemed and required holy and peculiar to himselfe?

Without naturall affection: when men wilfully transgresse against Grace, God suffers them to sinne even against nature. They that have lost the love of their Father, shall lose the love of their children. It is just, that for being false to their best Friend in heaven, they should neglect their friends on earth, and be neglected of both. Truce breakers: There is a faith that knits us in a covenant with God, and a faithfulnesse that ties us in a covenant with man. We are Foedi-fragi in both: have broke the vow made in our Baptisme, and are so full of levity, that there is more credite given to the print of our seales, than to the faith of our soules. If any Nation breake truce with us, who wonders when we have broken truce with God? False accusers: This was wont to be the Devils office only; but now as if men grudged Satan the honour of calumniation, they monopolize it into their owne hands. The Make-bate runs from house to house, and carries the burning coales of contention, till he sets them all a-flame, and then warmes his owne fingers at the fire. Incontinent: The Devill hopes that this vice in the next age will be held a vertue; for it is gotten already out of the dis-reputation of a sin. Drunken-houses and Brothels vie for number, and it is thought the Stewes will get it. Vrbs est jam tota Lupanar. Fierce The violences of former times were courtesies to ours. Then it was a friendly imposition, you shall stay and eat with me: now it is a friendly enforcement, you shall stay and drinke with me: and if there be any failing in the quantity, they are as Fierce as Tygers. Despisers of those that are good. It is the honest mans commendation, to Psal. 15.4. contemne a vile person, but to honour them that feare the Lord. And Davids delight Psal. •6.3. was in the Saints, and such as excell in vertue: To honour vertue: To honour vertue in ragges, and to loath vice though in a Robe of State. But now let in the Iester Ibis Homere for as: They like him worse, that goes about to make them better. Traitors: Who because they cannot warpe a Princes Iustice to their owne humours, will strike at that sacred bloud. If the former world had any actours to doe it, this world hath more, even Patrons to defend it. Headie. That whereas God hath made mans reason to goe formost, his hand after it: these doe first, and thinke afterwards; and then beat their wits to make good, what their wils hath made necessary. High-minded: That are like chimneyes; they over-looke all the house, yet are the foulest part of it. They thinke that neither God nor man knowes their worth, not rewards them to their merits. Lovers of pleasures more than lovers of God. After the long Catalogue of particulars, as if the Apostle were weary of the enumeration; it gives you this, the summe of all prophanenesse. God did forme them, pleasures deforme them: God would save them, pleasures would destroy them: they are [mad-] men to love pleasures more than God.

Thus I have shewed you some representation of these evill times; the workes of the old world, the workes of the old man. They are old in your practise, old in your remembrance; O that so old, that they were dead in your performance. Novus annus, novus animus: let me tel you of a new lesson; indeed more truly old than the other. For goodnesse was before sin, truth ancienter than falshood. But new to your rellish, new to your apprehension, new to your approbation, new to your practise. Whatsoever Phil. 4.8. things are true, that doe not savour of hypocrisie: honest, not of vanitie: just, not of iniquity: pure, not of obliquitie: lovely, not deformity: of a good report, not of infamie: if vertue hath given them worth and waight: and praise, an ornament of grace and beautie: receive, heare, learne, thinke, doe these things, and the God of peace shall be with you.

Such is the fearefull estate of the world by reason of sin! O that we might see an end of these things, before we see an end of all things! Psal. 12.1. Helpe Lord, for the godly [faileth] among the children of men. When ungodlinesse so raignes, that pietie is almost quite lost, it is high time to cry, Helpe Lord: and indeed, Quid jam nisi vota [supersunt]? O may the vertue of that bloud, which is able to buy off all our sinnes; mortifie sin in us, and purge sin from us: that our remaining dayes may be spent in a due preparation for our great Audite, at the second appearing of IESUS CHRIST. Amen.

Bringing in the floud upon the world of the ungodly.] Psal. 145.15. The eyes of all things looke up unto thee, O Lord: not only expecting their conservation by thy providence, but also attending thy direction for their obedience. The winds from their caves, the raine from their bottels, the waters from their chanels all answere the Lord, as the Israelites did Ioshua: Iosh. 1.16. All that thou commandest us, we will doe: and whither soever thou sendest us, we will goe. We are ready to be charged, what shall we doe? He saith, cloudes powre downe, seas breake loose, smite the world, drowne it . Loe, how they concurre in their ready execution, and unite their forces to an universall floud. The points I insist upon, are three: How this deluge was caused, how farre it prevailed, how long it continued; with some usefull observations derived from them.

First, how it was caused: It was a worke of Almighty power, which also used the concurrence of some naturall meanes. Gen. 7.11. All the fountaines of the great deepe were broken up, and the windowes of heaven were opened. The Hebrewes have called [fountaines] Gnaiim, which signifieth an eye: eyes being like fountaines to destill teares. This eruption of the great Deepe, was not the Tartarean waters about the center of the earth: they could not surge so high. But either the Sea, which some thinke to be higher than the earth, and restrained only by Gods providence from overflowing it. Iob 38.11. Hitherto shalt thou come, but no futher: and here shall thy proud waves be stayed. In nature it is acknowledged, that the place of waters is above the earth: therefore Aristotle calls it a strange thing, Vt levius sit graviore inferius. Indeed the waters were created higher, but depressed by Gods command. At first thou didst Cover the earth with the deepe, as with a garment, Psal. 104.6. and the waters stood above the mountaines. But at thy rebuke they fled, at the voice of thy thunder they hasted away. They goe up by the mountaines, and downe by the valleys, unto the place which thou hast founded for them. Thou hast set a bound which they shall not passe over, nor turne againe to cover the earth. The sand is this bound by Ier. 5.22. a perpetuall decree: though they tosse, and roare, they shall not prevaile. And it is fondly imagined, that the sea is now higher than the earth. Psal. 107.23. They that goe downe to the sea in shippes, Downe, therefore not higher. Psal. 24.2. Thou hast founded the earth upon the seas, and established it upon the flouds. Super maria, upon the seas, therefore not under them: and so founded, not so only forced. Psal. 136.6. He stretcheth out the earth above the waters; therefore not the water above the earth. Eccl. 1.7. All the rivers run into the sea: but the naturall course of the waters is downeward. But how then find we springs in the tops of mountaines? Not by miracles, but naturall: God so disposing them to exercise their naturall motions. Not that they come of some vaporous sweat or distillation of the earth; for then they could not so vehemently boile up. Nor by the transcendent height of the sea; as a spring rising in a hill, and conveyed in pipes, will force the ascent to the same height it beares at the fountaine. But the sea doth so violently rush into those receptacles of the earth, which she finds hollow, that it forceth springs even upon mountaines. Most interpreters by this Deepe, understand the deepe heads and springs of waters within the earth, which were opened and inlarged to this inundation: those Exod. 20.4. Waters under the earth, the rivers and deepe gulfe gushing forth.

The windowes of Heaven.] This signifies not an eruption of any waters in the Chrystall heavens, as they call that above the starry skie. Some have conceived waters to bee above the firmament to mitigate the heate of the starres But. Basil. Ambros. Bed. 1. the waters are an heavy substance, and should bee kept there against nature. 2. If these waters had come from thence, there must have beene a dissolution of the starry heaven. 3. The watery heaven should then be a vacant place. 4. The celestiall bodies have no need to be refrigerated: for they are of no fiery and elementall nature, they admit no qualities: the Sun it selfe not being hote formaliter, sed effectivè. But it is objected; Psal. 148.4. Yee waters that be above the heavens: By heaven is understood there the lower region of the aire. So it is said, Psal. 18.13. The Lord thundred in the heavens, hailestones and coales of fire: but thunder, lightning, and haile, come not properly from heaven, but from the aire. There be three heavens; Aereum; so we called the fowles of heaven, that is, of the aire; Sydereum, so the Firmament is called Heaven; Empyreum, the fiery heaven; so called, not for the heat, but for the glory. If the aire be so comfortable, that is but lightened with the Son, what is the heaven, where the Sun it selfe is? If that be so refulgent, how glorious is the heaven where God himselfe dwells!

This opening of the windowes, is the breaking of the cloudes, wherein the waters are contained. Iob 26.8. He bindeth up the waters in his thicke clouds, and the cloud is not rent under them. Here he unbound those vessells, and made vents for the raine like windowes. Seneca writing of the generall deluge, which he thinkes not past but to come, gives these reasons. 1. The swelling and over flowing of the seas. 2. The earth itselfe putrifying and resolving into waters. 3. The conjunction of celestiall bodies: as the world shall be drowned, saith he, when such starres concurre in Cancer: so it shall be burned when the same company meere in Capricorne. But indeed, these seeme to be true causes. 1. The issuing forth of waters from the earth. 2. The violent eruption of the seas. 3. The continuall raine from the cloudes. 4. Which were encreased by the liquefaction and distilling of the aire into water.

But the Principall Agent here was the Lord. Gen. 7 4. I will cause it to raine upon the earth. It was his speciall worke, by the ministerie of Angels, after no ordinary manner. There was no fatall necessitie in it: for seeing God created the world in such wisedome and order, that one part should concurre to the preservation, not to the destruction of another: it is vainely imputed to the constellation of the starres. For they can have no generall operation over all the earth, but only in that place where their influence worketh.

The Instruction we collect is this; that all Gods creatures are at his becke: even the greatest Lions on earth, Whales in the sea, devills in hell. What is greater that the heaven? Yet this ever-wheeling body shall suspend his swift diurnall motion, at his command, to doe service to his servants; Iosh. 10.12. Sun stand thou still in Gibeon, and that Moone in the valley of Aialon. The Sun commeth forth as a Bridegroome out of his chamber, and rejoyceth as a strong man to runne a race. Yet to confirmed the faith of Hezekiah, he shall flie backe as a coward, Esa. 38.8. tenne degrees at once in the diall of Ahaz. What is more huge, firme, and unfit to be dealt withall, than the earth? yet he makes it tremble, and open the jawes to devoure his enemies; if he touch the hills, they smoke for it. The Whale wallowes up and downe the sea like a mountaine, yet was he tamed to become the Prophets chariot, and bring him to land. The famished Lions forbeare Daniel, they dare not touch the dish which God had reserved for himselfe. And for Ionas, how hee should lye in the bowels of that Leviathan three dayes, not concocted and stifled, is no wonder to them that contemplate the power of God. The belly of the fish could not be hotter to the Prophet, than the fiery Fornace was to the three Servants; neither is it more, to bring a living man after three dayes from a fish, than to raise a dead man after foure dayes from the grave.

The Angels are of a powerfull nature: yet the good are made Hebr. 1.14. ministring spirits for the heires of salvation: the bad God tyes in chaines and mussles their malicious forces. Those that had prepared themselves to Revel. 9.14. slay the third part of men, were bound up in the great River Euphrates, till he loose them. He needs not the Postes of Persia, which Haman used; nor the Dromedaries of Aegypt, to signifie his will; but his Psal. 147.15. Word runneth very swiftly. The day is his, and the night is his; the open place and the secret; the very wings of the wind shall carry his Precepts. Ion. 1. The sea had a charge for the Prophet, as the Prophet had a charge for Niniveh. God said to the one, Arise and goe, and he went not: he speakes to the other, Arise and goe, and it went; fulfilling the Makers command with all diligence. Thus all creatures have armes and legs, when God bids them goe; spirit and life is put into them, activitie to use them, wisdome to direct them, when they should punish. Ioh. 1.13. The Marriners were trying a chaine of delayes, with a number of shifts, desirous to save or reprieve the guilty: but in vaine they labour to evade the Councell of God. While the men are in advise, the winds and seas are in action: the men are backward, the other goe forward with their service: the men lose time, the other admit no dilation.

It is the Lord of Hoasts to whom all these obey: Psal. 148.8. Fire and haile, snow and vapour, stormie wind and tempest, fulfilling his Word. There is no Neptune, Admirall of the Seas, nor Aeolus Master of the winds, nor Mars Generall of the warres, nor Iupiter King of thunders; but onely the Lord. Who divided and diverted Iordan? This retrogresse was no ordinary thing: we might well say, Psal. 114.5. What ailest thee, O Iordan, that thou wast driven backe? Many being crossed by the creatures, fall to blaspheming them: but let us reprove them, as the Prophet did Sennacherib; 2 King. 19.22. Whom hast thou blasphemed? and against whom hast thou exalted thy selfe? even against the Holy One of Israel. Whom are you angry withall? Doe the raine and waters displease you? Alas, they are servants, if their Master bid smite, they must not forbeare. They may say truely, Esay. 36.10. What Rabshakeh usurped; Are we come without the Lord? he said, Goe and chastise them. Thus was it in this Deluge; the Lord brought the Floud. Psal. 77.16. The waters saw thee, O God, the waters saw thee, they heard thy voice, and came streaming out of their cells. We are placed on the earth, as in the middest betwixt two swallowing pits; the waters of the sea below us, and the waters of the firmament above us, if the one were not kept downe, and the other held up, by the power of God, they would drowne us every moment. But if it be easie for Him, to alter the course of Nature for the destruction of his enemies: he can with more ease keepe the course of Nature for the preservation of his friends.

The next circumstance is, How farre it prevailed. This was even to the overwhelming of the whole earth; that not the tallest Cedars, nor loftiest buildings, nor highest mountaines could appeare: even fifteene cubits upwards. Some mountaines are said to be of an exceeding height; therefore cavillers find impossibilitie in these naturall causes, for the waters to transcend them fifteene cubits. So neither the gapings of the sea, nor the sluces of the earth, nor the Cataracts of heaven, with the helpe of all those Signes which they call Aquatilia; as Cancer, Pisces, Pleiades, Orion; and among the Planets, Venus and Luna, could doe it. We need not here answer, that the superiour and inferiour waters did meet together: as the Mists, which are waters above; and the Springs, which are waters below; meet often on the tops of mountaines. But what need arguments from naturall causes, when every beleever of the Scriptures perceives here the supernaturall finger of God? So he commanded, so the creatures obeyed, and so the wicked were destroyed. From hence wee may collect foure meditations.

1 That no power of man is able to withstand the will of God: it must be accomplished, though an whole world perish. It shall stand firmer than the Firmament; Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven, in earth, in the seas, and all deep places. What can a Fly do against abulwark? or man against God? unlesse he could fee and corrupt the heavens, with all that therein is; the earth and sea, with all that therein is there is no rescuing of that which the Lord wil smite. This the damned prove in hell by woful experience: alwaies willing what is and shal be ever absent: and alwaies nilling what is and shal be ever present. Born. In aeternum non obtinebit quod vult, & in [aeternum] sustinebit quod non vult. Ion. 1.13. The men rowed hard, to deliver the Prophet; but the sea was tempestuous against them. Man roweth, and God bloweth; there be armes for the one, winds for the other; which is likelyest to prevaile? How much, against how little! The Ocean with his fury, against one woodden Vessell: great waves against small strokes. Such are all devices and endevours against the Lord. Oenus torquens, in the proverbe: Oenus weaves a rope, and an Asse stands by and bites it off.

How impossible will it be for the wicked to stand in the day of Iudgement? If all the sinners on the earth, with all the devils in hel, oppose the Iudge; it is lesse than for one unarmed man to set upon a legion of well appointed souldiers. There is no fortification against, no evasion from the Lord. Fugitive Ionah gotten to Ioppa, and thence to sea, might thinke all safe: but loe, presently a pursuivant is dispatched from heaven to attach him: Vengeance is ship’d in a Whirle-wind, and sailes aloft in the aire to overtake him. If a still spirit cannot charme sinners, God hath a turbulent spirit, which is Severior Magister, to enforce them. Eccl. 39.28. There be spirits that are created for vengeance, which in their fury lay on sore strokes, to appease the wrath of him that made them. If they deny appearance in his Court of Iustice, there be Pursuivants enow to fetch them in: his Writ of Attachment must be served. There is no dealing with God, but by Prayers and Peace-offerings. How vaine were their shifts in this deluge: could they have laid mountaine on mountaine, and upon the top of all erected a Tower higher than Babel was ever meant: yet Psal. 2.4. He that sitteth in the heavens would laugh, the Lord would have them in dirision: and smiling at their folly make an end of their ruine.

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

The monstrous sinne of this Land, Drunkennesse, (and we may so call it, for it turnes men into monsters) is answered by as strange a punishment. What living man ever saw such a Summer? Ann. 1621. All eyes behold, all tongues confesse, that it hath been strange weather for the season. But their hearts consider not, how strange the sinne is that procured it, Act. 11.28. There was an universall dearth, Gualt. and it came to passe in the dayes of Claudius Cesar. The worlds Emperour bred the worlds estate. The vices of Princes infect the people, that Qualis Rex, talis grex. This Claudius was an insatiate drinker: his owne mother called him a monster, a worke of nature begun, not finished. No marvell if dearth comes in the dayes of Claudius: if God deny fruites to a drunken generation. We may justly feare a famine, and expect (not as CHRIST said, The harvest is great, and the labourers are few; but) that the harvest should be small, and the labourers many. If the Lord thus forbeare to smite us, it is not propter paenitentiae nostrae meritum, but misericordiae suae beneplacitum. Howsoever, let us abhorre the sinne, whereupon follow so many mischiefes. As murder and outrage; Violentia in vinolentia. Povertie; the children come to weepe for bread, because their prodigall fathers have drunke it. Scandals; the honours of the noble are traduced, while the drunkard sits like a Cesar, taxing all the world. Blasphemies; for such are the graces that come by the inspiration of the pot. Impudent demeanors; for sumptuous potations inflame presumptuous actions. Vncleannesse; Ebrietas castitatis naufragium: Bacchus is but a Pandar to Venus. Discovery of secrets: Noah being drunken revealed those secrets that lay hid 600 yeeres. Wicked fellowships: for such a tricke or qualitie of insatiate drinking, the devill himselfe was once called Robin Good-fellow. There was a streete in Rome call’d Vicus sobrius, the sober streete; because there was never a drinking house in it: find such a street in London, and Chronicle it. I have no thought of invecture against the creature: drink wine ad mensam, sed ad mensuram. Only let me tell you of better wine out of Gods owne Celler, Cant. 2.5. There be inebriated, Psal. 36.8. O faelix & paucis nota voluptas! CHRIST hath begun to us, let us pledge him, Psal. 116.13. a health indeed: Psal. 67.2. A saving health unto all Nations.

3 Gods favour and anger changeth the use of the creatures. The raine from above, and the fountaines below, are things we cannot lacke: yet did his wrath make these the instruments of the worlds desolation. He can turne principall helpes to principall plagues. The wind is a fanne to purge the aire, as the lungs lie by the heart to doe it good: it is the only meanes of sailing; yet how often hath it brought the vessell to ruine? Children, the dearest jewels of love, the living pictures of their parents; are often made their heaviest scourges. The wife, one halfe of mans selfe, the best of temporall blessings, becomes not seldome the fearefullest Crosse. The Quailes, so daintie flesh, were Israels rats-bane: and the children of the Prophets dyed by a bitter hearbe in the pot ordained for their sustenance. Fire, so unspareable an element, consumeth a whole Citie in Gods anger. The earth that firmely supports us, hath swallowed the wicked; the bread that nourisheth, choked them. All which should make us fearefull of offending, lest our comforts become our corrosives; the delight of our eyes, our eye-sores: our tables a snare, and that which should have beene for our wealth, Psal. 69.22. an occasion of falling. Gods displeasure upon our sin, is able to turne nature upside downe, that like Senacherib, wee become the spoile of owne bowels.

There is no confidence to be put in worldly things: for if the earth it selfe be destroyed, what shall become of the temporalities it beareth? The foundation being ruined, the building cannot stand. What became of all that gold and silver, which in hoords and heapes the covetous had gathered? what became of their houses so stately and sumptuous? What, of the curious guardens, delightfull arbors, the spacious bounds of oppression extorted from the poore? who was the richest man, when all found one swallowing grave? The trees grow different in the forrest; some greater, some straiter, some broader, some taller, some younger, some older, some fruitfuller, some doated. But when they are hewen downe by the axe, and cast into the fire who can distinguish them by their ashes: and say, this was an Oke, that a Cedar, the other a poplar? So in death and dust, who can say, this was the skull of a King, that of a Lawyer, this of a Clyent; that of a polititian, this of a foole; that of an officer, Sen. this of a beggar? Dives es, sed multum debts. Such a one is rich, but he owes much: tarry till he hath payed all his debts, what is he then? As a man that hath his house of Cedar, but owes for his fine and rent. Worldly riches are like the rivers in Iob. Iob 6.16.17. In winter there is water enough in them, when there is no need of it. In summer, when we expect it, and should use it to quench our thirst, they are dry.

The Devill, like the Pope, forgeth a donation. Luk. 4.•. All is delivered unto me, all is mine. But question him like a theefe at the barre; how is it thine? Delivered to me: but by whom? Nay, by whom he cannot tell, the time he remembers not, the place he hath forgotten: as much to say, as they are none of his. Prov. 23.5. Riches make themselves wings, and flie away as an Eagle toward heaven. All riches have wings, and flie away: the evill gotten, like Noahs Raven, come backe no more: the good and well gotten, like Noahs Dove, returne with an olive branch of peace. They are called Riches of this world; would you have them goe out of the world, and follow you past the grave? The dogge will goe with you so long as you goe with his master; but if you leave him, he will leave you. They are seldome profitable, often perticious, alwaies dangerous. All those be good arguments, which are from the proper cause to the proper effect: yet they may faile by the intervention of a miracle. It is proper unto fire to burne, yet that vehement fire did not burne the three servants of God. It is proper to the sea to drowne those that be cast into it, yet it did not drowne the Prophet in the very depth of it. It is proper to the Sunne to move, yet it stood still at the prayer of Ioshuah. Proper for it to goe from East to West, yet for Hezekiahs confirmation, it went from West to East. This was proper to them, and that they did not produce such effects, it was by miracle. So it is proper to worldly riches to ensnare soules; If they doe not, it is by miracle. Adoratores seculi, adulatores diaboli: they that worship the world, will flatter the divell.

Let this teach us to contemne the world, which we are sure shall be destroyed. Indeed, we may desire temporall things, according to our condition and requisite measure: but still with the Saints estimation of them, that Act. 4.35. Threw them downe at the Apostles feete. Calcandumque docent, dum ponunt gressibus aurum. Saint Peter forsooke all, yet the Pope in his rightengrosseth all. The Rabbins say, that Moses being a child, had Pharaohs Crowne given him to play withall, and he cast it downe to the ground, and kicked it about. As it were a signe of his future vilipending temporall things, that he should Hebr. 11.26. Esteeme the reproch of Christ, greater riches then the treasures in Aegypt. CHRISTS counsell is, Sell all that thou hast, and give to the poore: sell it, or if no man will buy it, give it: or if no man will take it, leave it: it is not worth thy keeping, especially not worth thy carking: do thou part from it, rather than it should part thee from Christ. He that impoverisheth his soule, to enrich his body; is more mad than he that kills his horse to loose his money, at a race. But alas; Obad. ver. 6. How are the things of Esau searched for; the things of this world sought after! by oppression, fraud, Vsurie; as if this were the only end of getting, to have. But when all the poore members of Christ are clothed and filled, then put they money to the banke. Howsoever the covetous for one scruple of gold, will make no scruple of conscience: yet let us love temporall things, as poore people begge; for Gods sake. Thus in the destruction of the world by fire, as it was once by water; when the wicked shall loose all, we shall loose nothing: because we reserve what we had, the favour of God, the kingdome of heaven, and the glorious riches laid up for us in Iesus Christ.

The last circumstance is, how long this floud continued. The exact time hath much pusled Interpreters: I will not perplexe you with it. Only the plaine Text saith thus; It rained forty daies, the waters prevailed a 150 dayes, then they began to abate, but so slowly, that it was the Tenth moneth before the very tops of the mountaines did appeare. In all, the continuance seemeth to be upon a full yeare. Divines observe, that it began then the Spring, the Second moneth, which answereth to our May. 1. The world is then supposed to have taken the beginning: the plants then sprowting, beasts engendring, the ground aptest for tilling. Now that this was the time of the overflowing appeares because from the creation to the floud, are reckoned just 1656 even yeares. 2. The first moneth being Nisan, which answereth to part of our March, part of Aprill; and this being the second; proves clearely that it fell out in the spring. Howsoever this reckoning was discontinued in Aegypt, (for the Aegyptians began their yeare from the moneth Ptho, which answers to our September) yet Moses here makes no new institution, but reneweth the old account. 3. That this floud might not be imputed to any naturall causes, but only to Gods power: the waters encreasing in summer, which is a time for drought: and decreasing in Winter, when naturally they doe swell and rise. 4. That it might be more griefe to the wicked, to perish in the midst of their pleasure, and abundance: Matth. 24.38. eating and drinking, making marriages, and merriments: they were taken away in the height of their jollity. At this time the floud ceased; for in the eleventh moneth after the floud, the Dove brought an Olive leafe, the signe of the spring. And at the comming forth of the Arke they presently began to multiply: now the aptest season for ingendring is the spring, especially for fowles. Besides, if it had not then beene a growing time, hearbs and plants putting forth; where had beene food for their sustentation.

Thus long it continued; at last in the midst of wrath God remembers mercie: and as he corrected with his Psal. 23.4. Rod of affliction, so he upholdeth with his staffe of consolation. As in the Arke he kept some seed alive to replenish the earth, when the rest perished: so he ceased the deluge, and at last delivered them out. Gen. 8.1. God remembred Noah, and every living thing: he remembred the very beast. Psal. 36.6. O Lord, thou preservest man and beast. Xenocrates an heathen Philosopher is commended for his pitifull heart, who succoured in his bosome a poore sparrow, that being pursued by a hawke came flying to him; and afterward let her goe saying, Se supplicem non prodidisse; that he had not betraied his poore supplyant.

Thus God sustained Noah and the rest for his sake, in a darke place, a whole yeare; being even then his light and comfort. Psal. 11•.4. Vnto the upright there ariseth light in darkenesse: a light shined to Peter, when he lay bound at mid-night. Indeed what darkenesse can there be, where the Father of lights shineth? now he delivers them againe to their long desired aire, and causeth his Sunne to send forth comfortable beames upon them. It was time for a renovation to succeed this destruction: to have continued this inundation long, had beene to punish Noah who was righteous. After forty dayes therefore the heavens cleare up, after 150 dayes the waters sinke downe. How soone is God weary of punishing, that is never weary of blessing! The Arke though it were Noahs fort against the waters, yet was it also his prison: he was safe in it, but pent up. Now therefore the LORD that gave him life by it, thinkes it time to give him libertie out of it. The Iustice of God is satisfied, the wicked punished, the waters diminished, the creatures delivered, the world againe revived. After so long a storme there comes a calme: that he, who for his judgments ought to be feared, might also for his mercie be magnified. This world is as strait a prison in regard of heaven, as the Arke was in respect of the world: and our preservation is as wonderfull, if wee could see it. Desire wee therefore (in feare and faith) that day; that as they went out of the Arke into the world, so wee may goe out of the world into that blessed Kingdome of IESUS CHRIST.

And saved Noah the eight person, a preacher of righteousnesse. What a wonder of mercie was this? one poore family called out of a whole world: eight graines of corne fanned from a whole barne full of chaffe: eight lilies growing amongst a whole forrest of thornes. For these few, was the earth still preserved under the waters, and all kinds of creatures upon the waters: which otherwise, had all perished. Still the world stands for the Elects sake, for whom it was made and preserved: else the last fire should consume that, which the former water could not purifie.

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

1 That Noah had his calling immediately from God; whereas we are mediately ordained by the imposition of hands; which is a most reverend symbole in the Church. For Hebr. 5 4. no man taketh this honour to himselfe uncalled. Christ is said to be a Priest after the order of Melchisedech: but we have Priests without any order at all; refusing to be ordered; What warrant have they, that they are sent? I know, there be different sorts and places: as Bishop Iewel, or the Iewell of Bishops observes; All have Idem Ministerium, though Diversam Potestatem. A Bishop and an Archbishop differ not in Potestate Ordinis, sed in Potestate Regiminis. Nor doth a Bishop differ from a Minister; Quoad potentiam Sacerdotii, sed quoad potentiam Iurisdictionis. Indeed the Apostles, as they were immediately sent by Christ, so it was their prerogative royall, ministerially to give the Holy Ghost by imposition of hands; which Power died with them. Yet still Ministerium est indelebilis character: and the Bishop may suspend from execution of his Office, but not put him out of the Ministry, whom God hath put in. Ioh. 20.22. CHRIST breathed on them, and said; Receive yee the Holy Ghost. The furniture and provision for the Ministers, is the HOLY GHOST. We heare in every place vocem Serpentis, the hissing of the old Serpent: let the world heare from us Gemitum Turturis, the groaning of that Turtle, the Spirit of GOD.

2 That the Lord honoured Noah in conferring this office upon him. When he made him a Preacher, hee gave him this dignity, that hee should be saved himselfe, and all those whom his Ministery converted: that he might say, Hebr. 2.13. Here am I, and the children that God hath given mee. I will but transiently touch at the honour due to Preachers.

Certainely, a Ministers life is full of honour here and hereafter too: so it is full of danger here and hereafter too. Vnicuique in sua arte credendum & cedendum: We beleeve Physitians, when they give us prescripts: we beleeve Lawyers, when they give us counsell: we beleeve even Carpenters, in their Rules: we beleeve not Divines, though they bring nothing of their owne Invention: but may say of their Sermon, as Iacob did of his Venison, Gen. 27.20. The Lord hath brought it to our hand: So downe and eat, that your soules may blesse us, yea, blesse God for us. Yet is every braine full of distraction about us, every mouth full of detraction against us, every hand full of retraction from us.

Men are so sicke of Preaching, that not the best and most honest Divine can scape malignant tongues: and rather than the ungodly will be saved, their very exceptions against the Preachers, shall be their colour for going on in the wayes of hell. Men sucke their milke, like Mules; and then kicke them with their heeles. Cominaeus sayes, he that would be a Kings Favourite, must not have an hard name; that so hee may easily be remembred when preferments are a dealing. It seemes that Preachers have hard names, for few remember them, in the point of honour or benefite. The world regards them, as poore folkes doe their children: they would bee loth to have any more, because they are troubled to maintaine them they have. In Ieroboams time, the lowest of the people were made Priests, and now Priests are made the lowest of the people. A Lay-man, like a Mathematicall line, runnes on ad infinitum: onely the Preacher is bound to his Competencie; thus much, and no more. Never let him be rich, lest hee be too bold, and tell us home of our faults. If he stoope not at the Pulpit-doore, to take measure of the peoples feet, let him fast when he comes downe; they will soone shorten his commons. Therefore, the Gentry to the Court, and the Countrey to the Cart, and the Vniversitie is universally despised. We aske not Secular honours, and eminent places: the Minister, like the Fig-tree, will not Iudg. 9.11. lose his sweetnesse to be preferred over the trees. Onely, finde wee honour in your consciences: we are ambitious of no preferment, but to be instruments of your salvation. 1 Thess. 2.19. For what else is our hope, or joy, or crowne of rejoycing? Are not even ye in the presence of Iesus Christ at his comming? Yes, yee are our joy and glory.

3 That Noah faithfully executed this Calling, and continued Preaching an hundred yeares. In all which space, hee declared to men the future Iudgements of God, reproved their iniquities, perswaded them to repentance, and upon their amendment of life, prophetically assured them of mercie and forgivenesse. And this he performed, not onely by verball, but by actuall preaching: the very building of the Arke daily preached to the world. So that both in his doctrinall instructions, and exemplary life, he was a Preacher of Righteousnesse. Such is a Ministers office; ὀρθοτομεῖν, and ὀρθοποδεῖν: as they deliver their Sermons, with what brevitie they can, and with what fidelitie they ought: so to order their conversation, that their societie may delight the good, and their very absence convince the lewd. CHRIST gave Peter a three-fold charge of Feeding: and those three kindes are distinguished into Precept, Patterne, and Beneficence. Wee doe Pascere verbo, wee should Pascere Exemplo, wee are not able Pascere Subsidio. Wee are faine Esay 4.1. to eate our owne bread, and weare our owne apparell, onely wee desire to live with you: wee spend our owne meanes, onely let us Preach to you.

What Solon told Croesus, Of one of the happiest men living; Pauper & justus, in tuguriolo, &c. sic mortuus: Is true of the Preacher; no notice taken of him. They are truely called Ministers or Servants; not onely CHRISTS servants, but even yours for CHRISTS sake. One of their titles is Diaconos, a Minister of speedie labour: as a Page runnes by his Lord, or as Eliah girded up himselfe and ranne by Ahab; like Ahimaaz, so fast that you cannot see him for the dust. Hee is indeed a Minister, for he doth not worke for himselfe, but for another. But as hee is a Servant, so hee hath some speciall place in the house among the servants of God. Luke 12.42. A faithfull and wise Steward, whom his LORD maketh Ruler over his houshold, to give them their portion of meat in due season. He is a servant, but none of the inferiour; a Steward. He hath a pettie dominion over the rest of the family, his Lord hath made him a Ruler. This is for his Dignity: Now for his Duty. First, he must give meat to all the servants; young and old, rich and poore, weake and strong. Secondly, In due season, that is, when their appetites call for it: yea, he must not evermore stay till they desire it. Thirdly, [Promptis] manibus, he must doe it with his owne hands: he is but a Deputy, and therefore must not alwayes doe it by a Deputy. Yet the Lord doth, and the people must, allow him some vacation. He is an ill fisher, that never mends his net, a bad mower, that never whets his sithe. Yet such is the madnesse of the multitude, that they thinke his body to be of iron, and his spirit of Angelicall nature; that he can preach as easily and often as they would have him. And are in an hot anger, with Saul, who because David would not come at him, lying sicke; 1 Sam. 19.15. Bring him, saith he, to me in the bed, that I may slay him. Such is their pity to the Minister; Bring him, though he ye sicke on his bed; spare him not, though his heat and heart be spent. Yea, would it please God that our lives were made such a sacrifice, so they might be instruments of his glory, and your salvation

4 That he had not such happie successe of his Preaching, as his owne, soule desired, and he might in reason have expected. A man may be lawfully called by God and his Church, and yet not turne many soules. Let him never so plainly denounce the Iudgement of God against sinners, tell them that the Arke was made to preserve beleevers, when all out of it should be drowned: though he wrought that with his hand, which he taught with his tongue; yet still they beleeved not. Appeares it not strange, that in an hundred and twenty yeares he should not convert one: not onely of the wicked race, but not one of the righteous seed? O, it is the Lord onely that speaks to the conscience! He is that flexanimous Preacher, whose Pulpit is in heaven. Christ is the Physitian, wee are the Apothecaries: and as wee doe not put into the compound one dramme more than his prescript and allowance: so we cannot cure one soule, but He must doe it. Hebr. 5.9. He is the Authour of eternall salvation to all that obey him. We have no power of our selves, to move an heart: Non omnis qui dicta audit, & audita credit, continuò illa faciendo obtemperat: God makes a Minister to have more sorrow in bringing forth a Christian unto the world to come; Iohn 16.21. than a woman hath in her travell of bringing forth a childe into this world. Gal. 4.19. My little children, of whom I travaile in birth againe, till Christ be formed in you. Who can expresse the throbs and throwes he endures? they are only knowne to the anguish of his owne sensible heart. Yet after all paines, he is glad at last that the childe of grace is borne: this so sweetens all, that he forgets his sorrow. Thus like Iacob, he catcheth a maime, but a Blessing withall. But alas! It is Esay 37.3. brought unto the birth, and there is no strength to bring forth.

If they came to Noah while he was building the Arke, and demanded of him, as the Iewes did of the Prophet; Wilt thou not tell us what these things meane? Loe, the voice of his tongue interpreted the worke of his hand, and the worke of his hand expounded the voice of his tongue; yet they repented not. When God is pleased to convert, he can doe it by the weakest meanes. For illumination of the minde, he often lights a great lampe of the Sanctuary by a little wex-candle; as he did Paul by Ananias. And for moving affections, he often by a puffe of wind, stirres up the waves of the Ocean-sea. In the meanest booke, a deepe judgement shall finde somewhat it hath not formerly seene; though it see not all it hath formerly found. Deus non est parvus in parvo: God is not straitned according to the smalnesse of the organ. August. And when he with-holds his contemned grace, Paul himselfe cannot move a soule. Es•y 6.10. and 49.4. Ezek. 3.7. Act. 28.24. 2 Cor. 12.21. Chap. 2.15. I know that nothing is more discomfortable to a good Minister, than this, yet hath it beene the lot of many holy Prophets. This is fearefull; when Preachers sent for mens salvation, shall become meanes of their deeper confusion. There is nothing so humbles and abaseth them as this: but whether in them that are saved, or in them that perish, we are still unto God a sweet savour of Christ.

It is the measure, not the successe, that God lookes to: our reward shall be according to our workes, not according to the fruit of our workes. Which is our comfort; though we cannot convert men, yet we have laboured their conversion: and our labour (how ever fruitlesse among men) 1 Cor. 15.58. shall never bee in vaine with the Lord. Saint Paul doth not say, Plus profui omnibus, sed plus laboravi omnibus: Not, I did more good than the rest; Vers. but, I tooke more paines than the rest; I laboured more abundantly than they all. If we should have no reward but according to the number of the soules we have turned, woe were us! For mens hearts are so yoked with their owne wilfulnesse, that they will beleeve no Preacher in the world further than their owne fancies. But this must not discourage us; it is enough that we would have cured Babel, though she would not be cured: and 2 Cor. 4.3. If our Gospell be hid, it is hid to them that are lost. If the Lord should examine us, what soule we have converted, where should we point him? 1 Tim. 6.17. Charge them that be rich, &c. It was Gods charge to Paul, and Pauls to Timothy, and Timothies to the people. Command implies obedience, but we may command and goe without. We have the keyes, and they doe not rust upon our hands; but the power is lost in the peoples hearts. Men have pick-lockes of their owne forging; Presumption and Security: with these they can open heavengates, albeit double-locked by our censures. The Father could have brought out the best Robe himselfe, or sent his Sonne into the Wardrobe: but he commands his servants, Proferte stolam; Luk. 15.22. Bring forth the Robe, and put it on him. Wherein he did grace the meanes, and bring that into credite: the Lord will have his sonnes beholding to his servants for their glory. It is a bold truth; you shall never weare that long garment of honour, unlesse it be brought and put on by the Minister. He that can save you without us, will not save you but by us. If our words have lost the power in men, they have lost their right of heaven. But though we cannot save you, yet our desire to doe it, shall save us. We give God what we have, he desires no more: this is enough to honour him, and crowne us.

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

5 Lastly, observe that so long as Noah preached, the world was warned. God needed not to have given them any warning of his Iudgements, they gave him no warning of their sinnes, no respite. Yet, that he might approve his mercie even to those, upon whom he meant to glorifie his Iustice; he gives them long warning, that they might have space enough of repenting. O how loth is he to strike, that threatens so long before he executes! He that takes pleasure in revenge, suddenly surpriseth his adversary, and apprehends the speediest advantage: but the Lord is pleased they should be often warned, to shew how willing he is to be prevented. God is so patient, that if sinners were not desperate, they should never smart. He doth first summon a parlee, Deut. 20.10. proclaime peace, hang out his white colours of pitie; before the red streamers of bloud be seene. He useth the commination of hell, as well as the promise of heaven: and both equally commend his goodnesse. The sharpenesse of the one, and sweetnesse of the other, working together like Oile and Wine; make men wise to salvation. Niniveh had not stood, if the Prophet had forborne to say, It shall not stand. The message of their overthrow, overthrew the message: the prophecie fell, and the Citie fell not, because her fal was prophecied. The denuntiation of death wrought life: the sentence of destruction made a nullitie in the sentence. They heard that their houses should fall; and they forsooke not their houses but themselves: and both themselves and their houses stood.

Thus let us take the warnings of death, and turne them into inspirations of life. When it is threatned, we shall die in our sinnes: let this make us live to [righteousnesse]. If the summons of vengeance shall waken us to repentance, we shall no sooner change our minds, but God will change his sentence. If a mature and reverent consideration of those fearefull judgements, plagues, death, dearth, hell, terrors of conscience, can truly humble us: we shall heare an Angell sing, Grace, mercie, and peace, favour and eternall blessednesse in heaven to us. God deales not with us, as one did with Diogenes; who first broke his head, and then bad him take heed: but he beats his drumme, before he drawes his sword. He does not as the Canon, first kill, and then make the report. But admonisheth us Revel. 2.5. to repent, or else he will come against us.

There is not a soule among us, but hath beene often warned: happy they, that can find this assurance in their soules that they have repented. Let not God continually loose his labour: would we have him doe nothing but premonish us? we are bound to take hold of every caution, to make use of all motions and monitions: he is not bound to follow us up and downe with unregarded sollicitings. Semel monitus should be Semper munitus. As 1 King. 2.41. Salomon to Shimei, did not I forbid thee to goe over Kidron on paine of death? so God hath warned us to keepe home, confined us to Ierusalem, the Citie of obedience: if we passe the brooke Kedron, the limits he hath set us, to seeke our stragling servants, riches or pleasures, as did Shimei: he may justly punish us, and answere all our expostulations; Did I not give you warning? This seemed to be the rich mans care in hell, for his brethren on earth; that one might bee sent from the dead Luk. 16.28. to give them warning. Wee have warnings every way; LORD, let some of thy admonitions bring us to repentance; let thy commandement worke us to amendment: that hearing what thou teachest, fearing what thou threatnest, and beleeving what thou promisest; wee may find thy eternall mercies.

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

1 The warrant or ground of his obedience, was the word of God. Hebr. 11.7. He was warned of God of things not seene as yet. This revelation came not by a Prophet, we find none at that time, but Noahs selfe: but either by the ministerie of an Angell, or immediately from the Lord himselfe. Gen. 6.13. God said unto Noah, The end of all flesh is come before me. Thus doth he single out the righteous, and acquaint them with his owne counsells. Gen. 18.19. Shall I hide from Abraham the thing that I doe? The Sodomites lie sucking in the aire of securitie, but Abraham knew the neerenesse of their calamitie. Am 3.7. Surely the Lord will doe nothing, but he revealeth his secret to his servants the Prophets. Neither is this the prerogative of the Prophets only; but Ps••. 25.14. The secret of the Lord is with them that feare him, and he will shew them his covenant. We dote on nothing more than secrets; all are sicke of an Athenian humour: yet is there no secret which carnall desires affect, worth the knowing. Would we participate that Secret, which no affordment of nature, no mysterie of arte, no Secretary of state, to witte of Man, no cunning of Devill, can find? Let us feare God: this is the key to open those supernall and supernaturall secrets, which shall fill the heart with unexpressible, unexhaustible joy. Christ calls us more than servants; Ioh. 15.15. for the servant knoweth not what his Lord doth; even friends, because he hath made knowne to us the things of his Father. God makes all his friends of his Counsell, and communicates all things conducing to their blessednesse, as one friend imparts his mind to another.

Prov. 3.32. His secret is with the righteous: the just man shall be ignorant of nothing that concernes his salvation. But in our times there are no such revelations; therefore the state of the Church before Christ, seemes to be better than this? No; for albeit GOD doe not now reveale particular and personall events: yet the assurance of salvation, the comfort of remission, the very feeling of reconciliation; these he declares to us, which are infinitely sweeter. Why should I enquire, Ioh. 21.21. Lord what shall he doe? it is enough for me to know what shall become of my selfe. Besides, we are requited in the complete Scriptures, we have the substance of their shadowes the performance of their promises. How should this encourage us all to become Gods faithfull servants: for we serve not such a Lord as is strange and austere to us; one that will not give us a good looke, or a faire word. Yea, he is so far from denying us these favours, that he calls us to his holy counsell, makes knowen to us his secrets, and communicates himselfe to us by his blessed Spirit.

This is a sweet comfort, if we apply it: especially considering the different estate of the wicked; who Matth. 13.13. seeing, cannot perceive; and hearing cannot understand: as Zebul mistooke armies of men for shadowes of mountaines. 1 Cor. 2.14. The naturall man receiveth not the things of the Spirit. Nature is not here the Schoole-master, but Grace: nor Athens the Schoole, but Ierusalem. They are Matth. 11.25. hid to the wise of the world, and revealed to babes. It is revealed to us, that God is our Father, the Church our mother, Christ our brother, the Holy Ghost our Comforter, Angels our attendants, all other creatures our subjects, the whole world our Inne, and heaven our everlasting home. That the joyes of the wicked doe scarce ever begin; and when they doe, their end borders on their beginning: one houre sees them both merry, and miserable. But our pleasures are eternall, millions of yeares being not a minute to everlastingnesse, and this house of the world a meere cottage to heaven. These things as God reveales, so we must seeke. When the Shunamite would needs goe to the Prophet, her husband questioned her; 2 King. 4.23. Wherefore to day? it is neither new Moone nor Sabbath. It seemes that at least on those dayes they consulted the prophets. O let not us neglect Gods clearer revealings in the Gospell nor be strangers to the businesse of our owne salvation.

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

This faith wrought in him a feare; Hebr. 11.7. Being moved with feare, he prepared the Arke. Yet carnall reason might object; What cause is there either to beleeve or feare? 1. The Iudgement was farre off, 120 yeares to come: and who would feare so remote a thing? 2. The world was full of wise and mighty men: they all heard of this, not one of them feared. Shall Noah being one single man, against all those strong examples, expose himselfe to derision by a needlesse feare? 3. The [judgement] was of such a nature, as it had no precedent: for would any man in common reason thinke, that God would drowne all the world with water? That by water, an element so easily avoidable: and of such a quantitie and measure as to overwhelme the whole world.

But loe here the invincible power of faith! it is fixed on Gods word, and though heaven thunder, and earth shake, and hell roare; it will not be removed: [Spight] of all contradictions Noah beleeves, that he shall be saved; why he above all the rest? even this he beleeved with feare. Psal. 130.4. With thee, O Lord, is mercie, that thou mayest be feared. Even the mercie of a father, makes a reverent sonne. He might say with David; Lord, thou hast spoken good concerning me and my house, for a great while to come. What am I, and what is my house, 2 Sam. 7.19. that thou hast done thus for me? That the Lord hath led us out of spirituall Aegypt, first by a child, then by woman, saved us in the deluge of superstition; gives us just cause to say; What are we what are our people, that he should be so favourable to us?

It was strange enough, that God would take so weake an element as water, to drowne those mightie Gyants. Strange enough, that he would save Noah by an arke: why not take him up into heaven, as Enoch: or build him a house on the top of some promontory? By an Arke? alas, what safetie is here? may not the tempests cast it on the hard rockes, or dash it upon the Gyants castles, and breake it in pieces? No, Noah must lye and swimme on the waters, and yet the Arke must save him from the waters. Thus shall he be safe in the sight of dying sinners: when they are expecting death on the tops of the mountaines, they beheld him secure to their greater vexation. As the paines of hell are aggravated upon the damned, by seeing their once despised brethren in the joyes of heaven. When the rich that have run away from the poore in coaches, shall see the poore carried from them by Angels. All this God delivered, Noah beleeved and feared.

Let this teach us to beleeve Gods judgements, and feare them. Psal. 119.120 My flesh trembleth for feare of thee, and I am afraid of thy judgments. God foretold of a flood and Noah looked for it a 120 yeares after. There is no man living, but within lesse than 120 yeares he is sure to die, and to be in danger of a floud of wrath: for Quales les egredimur, tales praesentamur and Dilatio proves often Dilatatio supplicii: the deferring of punishment, is the enlarging of punishment. Yet who trembles at it? who sends this holy feare to his heart, that his heart may send forth prayers for mercie? If men cry, fire, fire; we stirre, run, tremble: but let the fire of Gods wrath, and the fire of hell, be cryed; we move not, care not, feare not: as if this were a thing quite unconcerning us. And as the fantasticall musician was so transported with his owne raptures; that when the people cryed to him, that his house was on fire: he returned them no other answere, but that either they should hold their peace, or cry in tune. So when Preachers forewarne men of these judgements, they thinke that we are quite out of tune.

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

And as our feare of God is, so is our faith: little feare, little faith: no feare at all no faith at all. Iudgement may be threatned; but the stubborne souldier Marius will not heare the lawes for the clattering of armour. The great things of the Law are drowned in some clamor; Satan that cunning silver-smith, raising an uprore more agreeable to mens humours; Great is Diana. The scriekings of Moloch, and the pitifull lamentation of burning infants, were not heard, because they deaffed themselves with the instruments of musicke. After the massacre of many Christian vertues, steps in conscience, in the phrase of Iobs messenger; I am alone escaped to tell thee. We like not the message, and imprison the bringer: and if the subsidiary grace of God come to succour and relieve this crying and dying conscience; men fl•••y to stupefie their owne hearts. Esa. 37.3. Thus the children are come to the birth, and there is no strength to bring forth. Strength enough, but it is to strangle the birth, not to bring it forth. The midwives of Aegypt feared God, and preserved the children alive but the still-borne motions of Gods Spirit may often testifie to our faces, that we are bloudy mid-wives. The frownes of men we feare, as duckes use to doppe at every stone throwen into the water: we feare an Ague, an enemie, a danger; yet not the Lord, who commands all these. Let us feare God more, and we shall feare all other things lesse: if could turne all our feare into the feare of God, we should then turne all our workes unto the praise of God: and he will honour them, that honour him.

3 The integrity of his faith; for this he is said to be Righteous; Gen. 6.9. A just man and perfect in his generations. Not in respect of Gods Iustice, Rom. 3.23. For all have sinned and come short of the glory of God: And, Psal. 130.3. If he marke iniquity, who shall stand? Nor in respect of that Phil. 3.12. perfection which is appropriated to the Saints in heaven: this no mortall man hath attained. Nor yet so perfect, that he was without sinne: Eccl. 7.20. For there is not a just man upon the earth, that doth good, and sinneth not. Nor for super [erogating], and going beyond his duty: in not onely obeying the Legall Rules, but also in observing the Evangelicall Councels; as say the Rhemists. But either [Comparativè], compared with others: therefore it is added, In his generations. Or, Inchoativè, which rather consists in the desire of perfection, than in the perfection of his desires. Or, Reputativè, so esteemed; because he was without scandall to the world: But especially Imputativè, by way of imputation: Gon. 6.8. Hee found grace in the eyes of the Lord: and this is the perfection of faith, which cloathes the person with the Righteousnesse of Christ.

There is a legall perfection, such as was in Adam, is in Christ: none are thus perfect. Iob 9.21. Though I were perfect, yet would I despise my selfe; saith Iob. 1 Cor. 4 4. Though know nothing by my selfe, yet am I not thereby justified, saith Paul. They durst not trust themselves upon Gods Iudgement. There is also an Evangelicall perfection, and this is two-fold. It consists partly in the apprehension of Christs righteousnesse, which is our Iustification: partly in the holinesse of life, which is our Sanctification. The former is absolutely perfect, for our Iustification admits no latitude: the latter is not so, for Sanctification is perfected by degrees: and is here but partiall, as in a childe are all the parts of a man, though it want growth, stature, and maturitie. The difference is not in the truth of being, but in the measure, degree, and quantity. There is Perfectio Conformitatis, to be perfect in all points; so are none here below. And Perfectio Synceritatis; to be perfect in all good endevour, and in some good measure. Vltra posse viri non vult res ulla requiri: Man is indeed bound to keepe all the Law, (and all those for whom Christ did not fulfill it, shall have it fulfilled on themselves in the penalty) and that for good reason. A man in a rich estate borrowes a summe of money; he is then able to repay it: but afterwards by his riotous living he growes unable; now shall his present and wilfully contracted povertie excuse his non payment? Adam was of sufficient strength to keepe the Law: if he would forfet that grace and naturall sufficiencie, shall his selfe-incurred weakenesse excuse his disobedience?

Perfection, now, consists not in a justifiable goodnesse of our owne: and that we can attaine, is not in lectione, sed in dilectione; not in great learning, but good living. Paul was perfect Expectatione muneris, imperfect Fatigatione certaminis. It is said of Chrysostome; Nihil finivit praeter peccatum; He perfected nothing but the mortification of sinne. The Inner man may be perfect, not the whole: but then here is 〈◊〉 comfort; Quod sit, accipitur: quod non sit, ignoscitur: What we have, August. is accepted: what we have not, is pardoned. Pulchrum est Index sui & obliqui: That which perfect, both justifies it selfe, and shames all imperfection. He that will be perfect, must have understanding, quid agendum, what to doe: Will, quomodo agendum, how to doe it: Memory, quando agendum, when to doe it. Thus is a Christian perfect: First, in purpose of heart, as Abraham is said to offer up his sonne Isaac, because he had a minde and resolution to doe it. Secondly, in Inchoation; 1 King. 6.1. Salomon began to build the house of the Lord; The originall is, He built; The beginning is called the performance. Thirdly, in comparison, weighed with the condition of others: as Prov. 11 3. where Integritie is opposed to Perversenesse: Walke before me, and be [perfect], saith the Lord. The way to be perfect, is to walke before God. It was Hezekiahs comfort; Esay 38.3. I have walked before thee in truth. Looke that the inside be not rotten, this is the way to have a perfect heart.

Now because Noahs faith was the thing, that wrapped up his soule in the favour God; the ground of all his perfection and righteousnesse, the vertue whereby he lived, when all the world was drowned: how precious should this Iewell be to us, without which we can neither live in this valley of teares, nor escape in the day of Flames! There is no life but in the Sonne, and he that hath the Sonne hath life, and he that hath faith, hath the Sonne. Iustus ex fide vivet: Faith like Eve, Mater omnium [viventium], is the Mother of all that live. God himselfe is content to divide his praises with Faith: whereas the can doe nothing but by him, she shall doe any thing with him. She can worke wonders: Hebr. 11.33. Subduing kingdomes, strangling Lions, quenching violent fires, with handfuls conquering huge armies, dividing seas, turning backe streames, yea, commanding mountaines to remove, overcomming the world; what call you these but wonders? Such wonders can faith doe. Yea, God is pleased to doe nothing for us without her, that doth all things of himselfe. True faith is not lesse than miraculous in the sphere of her activity, and with the warrant of Gods truth. It is no Praemunire, nor offence to Gods Crowne and Dignity, to say, It is his owne arme to the saving of men. There is a kind of omnipotencie in Faith; when it shall say to the Sunne and Moone, Stand still, and be obeyed. But as Christ could doe no miracle in Capernaum, because they had no faith: so where men want faith it must be a miracle, yea, beyond a miracle, if they be saved. I know it is easie to say I beleeve: there is a titular faith, but it shall never save any, untill saying Be filled gives a man his dinner: or Be warmed, makes him hot. But he that can beleeve, with Noah, in a storme of indignation, in a deluge of destruction, when the arrowes of vengeance flie about, and the Lord raineth coales of fire like haile-stones; in flaming trials, and strongest temptations: then to beleeve, shall bring a glorious Crowne in the day of Iesus Christ.

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

Noahs hand taught them, no lesse than his tongue: his businesse in building the Arke, was a reall Sermon to the world. For this cause God set him a building sixscore yeares before the Floud: why so, when hee might have done it in three or foure yeares? But because the Lord would give them space to repent, every stroke on the Arke for all that long time, being a lowd Sermon of repentance to them. 1 Cor. 6.2. Thus doe the Saints judge the world, not only by their faith, but by their fact: the examples of holy men, are bills of indictment against the wicked. Thus the Ninevites are said to Iudge the unrepentant Iewes; and the Queene of Sheba those unbeleeving children of Abraham. Noah being told of a miraculous thing, and beleeving it: being commanded an unreasonable thing, and obeying it: condemnes all them, that will not beleeve Gods ordinary promises, nor obey his knowne precepts Malos mores mundi si pietas nostra non superabit convertendo, superabit [convincendo]. Many despise those that sincerely professe Christ: but their sincere profession shall be the despisers condemnation.

Haply those monstrous sonnes of Lamech came to Noah, and asked him what he intended by that strange worke; whether he meant to saile upon the dry land? To whom he relates Gods purpose, and his owne: they goe laughing away at his idlenesse, and tell one another in sport, that too much holinesse hath made him made that in stead of a Palace, he was building a prison; and because other men delighted in Castles of stone, he (to be crosse to the world) would have an house of wood. Yet cannot all this flout Noah out of his faith: still he preaches, and builds, and finishes. And when all they, like ghastly wretches, lay sprawling on the mercilesse waves, he lyes safe at the anchor of hope and peace. The faith of the righteous cannot be so much derided, as their successe is magnified. How securely doth he ride out of this universall uprore, of heavens earth, waters, elements! He heares the powring downe of the raine above his head: the shriking of men, women, and children, roaring and bellowing of beasts on every side: the rage of the waves under him: he saw the miserable shifts of the distressed unbeleevers. And now in the midst of all sits quietly in his dry cabbin, not feeling evill. Hee knew that the great master of the world, whose judgements now overflowed the earth, would steere him in these deepe waters: and that the same hand which shut him up, would preserve him.

Let me here againe commend to you the blessednesse of faith: what a sweete securitie and heavenly peace doth it worke in the soule, in the midst of all the inundations of evills! This is the Adamant which nothing will break: the palme that sinkes not under the waightiest burden: the oile that ever over swimmes the greatest quantitie of water can be powred on it: the sheate anchor that holds when all other tacklings breake. The day of fire shall be more terrible and universall, than was the day of water: this defaced earth that shall melt the heavens. Yet still faith finds an Arke, not of cumbustible wood, but of indissolvable strength: it is the opened side of Iesus Christ. There, when the earth is burning under her, heaven above her, the elements about her, reprobates scrieking beside her, death and hell trembling below her: she shall find assurance and peace, and at last be metamorphosed into ths blessed vision, and eternall fruition of such joyes, to which his mercie bring us, that they then maybe knowen unto us. Amen.