Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 6
2 PET. 3.6.
Whereby the World that then was, being overwhelmed with Water, periſhed.
WE reade in common Hiſtories, of many great Flouds that have beene in the World: none but this, did overflow the World: they were all farre ſhort of this, both in extent and continuance. That great inundation of Nilus, under Prometheus, endured but a moneths ſpace: That under Ogyges, in Achaia, two moneths: Another under Deucalion, in Theſſalia, three moneths: They mention a fourth inundation, of the Ile Pharos, therefore called Pharonica, under the Egyptian Proteus. But none came neere this Floud, either for univerſalitie of place, or duration of time; covering the toppes of the higheſt mountaines, and laſting twelve moneths and tenne dayes. This generall Deluge, as I had juſt occaſion,Ver. 5. I ſomewhat largely ſurveyed in the former Chapter: Where ſome Critickes might ſay, There was a Floud upon a Floud; a Floud of diſcourſe upon the Floud of Water: my preſent brevitie in that argument, ſhall make amends. Shortly, conſider with me,
1. A malefactor; The World that then was.
2. An executioner; The Water overwhelmed it.
3. The conveniencie of this execution; becauſe the Earth conſiſted in the Water: it was not farre fetch'd, but readie at hand: Whereby.
4. The event of all; which was, periſhing.
The malefactor, the World: which is taken either localiter, for this whole viſible Engine; The World was made by him: or materialiter, Ioh. 1.10. Gal. 6.14. 1 Ioh. 5.19.for the things of the World; The World is crucified to me: or formaliter, for the vitious and miſerable condition of it, the vanitie and villanie; Poſitus in maligno, The World lies in wickedneſſe: or principaliter, by a Metonimy, for the excellenteſt part of the World, Man. Locally, a piece of it periſhed; the Earth: materially, a great deale of it periſhed; all the riches and commodities of the Earth: principally conſidered, all periſhed, but eight perſons: formally, there was nothing left. OnelyOnly Gods quarrell to the World, was for the men of the World; and his quarrell to the men of the World, was for the ſinnes of thoſe men. The World it ſelfe was in this, like the Sea; and Sinnes, like the Windes: the Sea would be calme and quiet, if the Windes did not trouble it: if iniquities, like ſtormes, had not put the courſe of nature into an uprore, the World had not periſhed. Firſt, it was foule with wickedneſſe; therefore God ſaw it high time to waſh it, with a Deluge. Secondly, Iniquitie had ſo ſized it ſelfe into the Center of it, and dyed it in graine, that it muſt ſoke under the water a whole yeare. Thirdly, Sinne did cleave ſo faſt to the ſides of it, that a little water was not ſufficient: but as a Cloth that is throughly polluted, muſt be throughly ſcoured, and paſſe through many larders; ſo it would not off from the world, till the world it ſelfe was waſhed to nothing. Fourthly, no part of it was free, but this contagion had univerſally overſpred it: therefore no part muſt bee ſpared, but the water muſt univerſally overflow it. Fifthly, it was growne hot with the fever of burning luſts, the inflammations of concupiſcence; therefore the flood came, not as a Iulep onelyonly to qualifie and cure the intemperate heate; but as a vehement ſhowre to drench the luxuriant parts. Sixthly, it was dry, all the moiſture of grace, and ſappe of charity, the radicall humour that maintaines the life of Religion, was quite ſcorched and exciccated with the drought of malice: it muſt bee moiſtned, not with gentle deawes, (they could doe no good, the malady was too deſperate) but with an inundation of water. Seventhly, it was growne vnruly, tranſgreſſing all the limits and boundaries that the Maker had ſet it: therefore hee alſo pulls up the ſtakes of the Sea, and lets it in like a wilde beaſt among them. Eigthly, men were proud and haughty, and had lifted up themſelves above their owne pitch and meaſure: therefore God opens the windowes of Heaven, and powers downe ſtreames upon them, to lay them low enough. Ninthly, they had truſted to the World, more than to God; therefore hee now puts them to their ſhifts: let them trie how their god can deliver them: the waters drive them from their houſes up to the mountaines, from thence to the higheſt trees, and ſtill purſues them. Meate they had none, but onelyonly drinke enough: they might ſwallow of that as much as they could, which was ſent to ſwallow them. Tenthly, they had rioted upon the creatures of God, without thankes to the owner: They did eate and drinke, Luk. 17.27.not for neceſſity, or pleaſure, but intemperance: therefore all is taken from them, but water, and of that they have too much; or the fiſh, which if they could take, they have not a ſparke of fire wherewith to dreſſe. Eleaventhly, the World was ſecure, men had given themſelves up to careleſſeneſſe: they did eate and drinke, it may bee not to ſurfet and drunkenneſſe: They married, and gave in marriage: it may be not as ſome ſay, Propter voluptatem carnis, magis quam propagationem prolis: Chriſt does not mention their whoredomes, adulteries, homicides, and ſuch actuall turpitudes; but their ſupine neglect and ſlumber: not that they were free from the other crimes; but that this was enough to deſtroy them. If then the worlds ſecurity in lawfull things made it ſo fitte for the deluge of water: how doth now the univerſality of unlawfull things, horrible ſinnes, make it fully ready for the laſt fire.
The Executioner is Water: this is an excellent ſervant to us, ſo God made it; but durus magiſter, an ill maſter, ſo our ſinnes make it. I will not inſtance to you the manifold benefits of water, our neceſſary uſe makes them familiar: yet is this the inſtrument of their confuſion, which to others is an advantage of much accommodation. Nothing is ſo ſoveraigne, which being abuſed by ſinne, may not of a bleſſing, become a curſe. The very Manna that came downe from Heaven, may bee corrupted with faithleſſeneſſe: as that fooliſh Iſraelite prooved, which would be ſparing the charges of God, and in a covetous diffidence lay up that for his breakefaſt, which he ſhould hauehave ſpent at ſupper. The next morning it putrified: the Manna was from above, the wormes and ſtinke from his diſtruſt. Chriſt himſelfe, the greateſt bleſſing that ever was, as hee is the riſing of ſonne, ſo the falling of others: To beleevers, a corner ſtone, whereon to build their faiths: to unbeleevers a milſtone, that ſhall grinde or quaſh their ſoules. Immortality, the greateſt bleſſedneſſe of the Saints, is the greateſt miſery of the damned. The Inſtrument is Water.
1. God hath varietie of weapons to puniſh rebels: he deſtoyreth Corah and his confederates by the earth, the Egpptians by the ſea, the Canaanites by the ſword, Iſraelites by the plague, Sodomites by the fire, here the whole world with water. God hath a whole quiver of arrowes, a magaſin of artillery and judgments. Three are eſpecially named for his arrowes. Firſt, Famine,Ezek. 5.16. Pſal. 38.2. Maſcul. an evill and deſtroying arrow. Next the Peſtilence, a deadly ſhaft; habet ſub arundine plumbum; it is headed with poiſon: Grandis terror mortalium: deaths chiefe Purſuivant. Firſt, it is Sagitta volans, flies ſwift as an arrow: it flew ſuch a pace through the coaſts of Iſrael, that it ſlew ſeventy thouſand in three daies. Secondly, Sagitta ambulans, a roving arrow, that can reach a marke farre off;Ezek. 6.12. Wiſd. 5.12. Pſal. 91.5. He that is a farre off ſhall die of the peſtilence: no man can outrunne it. Thirdly, Ambulans in tenebris; it flies ſilently, without making any noiſe: Pavor nocturnus, a terror by night; it ſteales upon men ſuddenly, aſſaults them by night, and ſurpriſeth them in their moſt ſecret chambers. This arrow when it flew, conſumed our lives here and there, before us, behind us, ſpared none: onelyonly to his choſen, God did dip it in the bloud of his owne Sonne, to take away the venome of it: ſo though it wounded their bodies, their ſoules it did not touch. The laſt arrow is inundation: the fury whereof wee have lately felt; when the earth like a pregnant mother was come to the birth, and wanted ſtrength to bee delivered. Our faire Fields,1. Sam. 12.17. that in the Spring ſang and laughed, now mourne upon the ground that bare them: and the Husband man ſighed to ſee his hopes untimely buried, like abortive fruit in the wombe that bred them. Her nurſe did overlay her; and thoſe clouds which brought up her children, did againe ſtifle them. All that foule weather in our fields abroad, proceeds from the fouleneſſe of our hearts within.
2. The deluge may well be compared to an Arrow: not onelyonly becauſe after the floud God is ſaid to hang up his Bow, in token of his reconciliation to the world: when hee had ſhot his arrow, hee hung up his Bow. But as Famine is his earthy arrow, making the wounded looke like earth, pale and wanne: and Peſtilence is his airie arrow, an infectious vapour, poiſoning as it goes; and Warre his fiery arrow; where the brandiſhing of ſwords give fiery ſparkles, Ordnance ſends out fiery ſtreames, and Cities are ſet on a flame, So Inundation is his watry arrow; whereby at other times he deſtroyes parts and pieces of the earth; at this time, all the world. Firſt, an arrow ſlies no whither but to the place it is ſent, the marke whereat it is ſhot. Here hee powres downe, not there: in this place the ſea ſhall breake forth, while it is chained up in another.Amos 4.7. To lay immoderate raine to the charge of the ſtarres, and eruptions of the Ocean to the weakeneſſe of dammes; this is but to gnaw the arrow, as the Dog bites the ſtone, without minding the ſhooter: Secondly, an arrow after the looſe makes ſpeed to the marke: as Hercules told Neſſus, when he ran away with his Deianira; that though hee could not come at him, he would ſend after him: Vulnere, non pedibus te conſequar: and hee made it good too; Fugientia terga ſagittâ trajicit, hee ſped an arrow through his loines. God did no ſooner open the doores and chanels, but the water beginnes to overrun the earth. Thirdly, an arrow pierceth deepely, and wounds deadly; eſpecially when it is ſhot à manu potentis, Pſal. 127.4. Iob 6.4.from the hand of the mighty: much more à Manu Omnipotentis, from the hand of the Almighty; The Arrowes of the Almighty are within me, was the complaint of Iob. No target, no corſlet, nor armour of proofe can repell them: no barricado's can keepe out the waters, no bankes, nor fortifications reſiſt them, no towres or Cedars overtop them, An impartiall arrow? The old were not ſuperannuated, Infants not under yeares, it ſwept away all. It was Exterminum, or Demonium meridianum; as Ierome reads the Pſalme: an utter rooting out.Pſal. 91.6. Fourthly, an Arrow, if it be levelled with a juſt aime, never miſſeth the marke: God wanted neither aime nor marke, while he had the whole world to ſhoot at. Thus the Bow it ſelfe was the divine Iuſtice: the Arrow, the Waters, the inſtrument of that Iuſtice: the looſing of the Arrow from the Bow, the effuſion of Clouds and Seas, the execution of that inſtrument: the marke it flew at, was the ſinfull world: it was headed with their wickedneſſe, and the feathers it went withall was their ſinnes. It is iniquity that the Lord lets drive at: if men had not offended him, they ſhould never have been offended by him.
3. All Gods Iudgements may bee called his Shafts, and Hee hath a mighty quiver-full of them. The dexterity of ſome men in ſhooting hath been notable. Two were brought before Alexander, Quintil. li. 2. c. 21.famous for their activity in ſeverall kindes. The one could caſt Millet ſeed through the eye of an needle without miſſing: but the King, rather wondring at his vanity, than admiring any excellency, gave him for reward Modium Liguminis, a Buſhell of the ſeed to hold him play, and to keepe his hand in ure. The other was an Archer, ſo skilfull, that he could ſhoot his arrow thorow a finger-ring, without failing. Wee read of ſeven hundred left-handed Benjamites, that could ſling ſtones at a haires bredth and not miſſe:Iudg. 20.16. which is more wondrous. It is reported of Domitian, that hee could ſhoot an arrow betweene the fingers of a mans hand a farre off, and doe him no harme. But the hand of God is more cunning, and his Shaft flies more ſteddily:2 Sam. 1.22. like Ionathans bow, whereof David ſung in his funerall Elegie, that never returned empty from the blood of the ſlaine: Conſequitur quodcunque petit. We know not with what arrow he will ſhoot us,Amos 4.12. therefore Prepare to meet thy God, O Iſrael. There is no running from God; let us never prepare our heeles to run from him, but our hearts to meet him. There is a way to meet with God, yea, and to overcome him: this is not by ſcowring of armours, raiſing forces, and fortifying Garriſons: but by humiliation, repentance, prayers, and teares. If wee will conquer heaven, it muſt bee by yeelding: not by ſtanding out, but by falling downe. As the onelyonly way to avoid him, is to run to him: ſo the ſureſt meanes to eſcape his blowes, is by throwing our ſelves at his footſtoole. Wee have leave to reſiſt the divine Iudgements by our prayers, with favour and ſucceſſe: as wooll meets Iron.
Indeed humble confeſſions, and devout pennance, cannot alwayes avert temporall Iudgements: no childe would be whipped, if he might ſcape for crying. Doubtleſſe, David had ſpent thoſe three diſmall dayes in the ſaddeſt contrition, yet ſtill Gods Angell in that ſhort compaſſe of time deſtroyed ſeventy thouſand. Hiſtorians have commended the Perſian Bowmen for the moſt excellent Archers:Flor. lib. 2. cap. 8. yet in the battell betwixt Scipio and Antiochus they were wonderfully foiled. But how came it to paſſe? Imber ſuperfuſus Perſicos arcus corruperat: a ſhower of raine falling in time of the conflict, ſo ſlacked their bowes, and wetted their arrowes, that they could not offend the enemie. The way for us to ſlacke Gods bow, and to dull his arrowes, is by ſhowres of teares falling from our repentant eyes. And as our teares muſt ſlacken his bow, ſo our praiers muſt get out his arrowes, when they ſticke in our flankes. Pliny ſaith, that Dicta… pota ſagittas pellit; Dittany, garden-Ginger being drunke, drives out the darts. Prayer is that true Dictamuum, that ſhall either prevent Gods arrowes, or keepe them from rankling in our ſides. Above all, let us furniſh our ſoules with faith: this ſhall not onelyonly quench the fiery darts of Satan, but even the burning arrowes of God. Let us lay hold upon that blood, which when God ſees, either hee will not ſmite us, or not ſmite us unto death. Rahabs token of ſafety for herſelfe and her family, was a red coard tied in the window: this was the inſtrument of the Spies deliverance, this ſhall be a ſigne of hers. Red; this is the ſaving color: it is not without aptneſſe and ſignificancy, that they ſet the red croſſe upon the doores of viſited and infected houſes, together with [Lord have mercy on us] for if that red croſſe be throughly fixed on our hearts, the Lord will have mercy on us. The deſtroying Angell ſees the doore cheekes of the Iſraelites ſprinkled with red, and paſſes them over. The Warriours of Iſrael ſee the window of Rahab dyed with red, and they ſave both her and her houſe from the common deſtruction. If our ſoules have this tincture of the precious blood of our Saviour upon the wals or windowes, we are ſafe. Under this red flagge let us ſhrowd our ſelves, and the Iuſtice of God, in the great day of his wrath, will ſpare us.
The conveniencie of the execution followes: the water was not farre to fetch; either with danger, as Davids water from the Well of Bethlem, through an army of Philiſtims:: or with labour, as Iacobs water from a deepe Well in penetralibus terrae: but neere at hand, ready. And if it had been as farre as the Center of the earth, the Semidiameter or ſpace from that point to the circumference, which is judged by the moſt expert to bee three thouſand five hundred miles: or as farre as to the ſtarry firmament; as ſome have fondly imagined waters above thoſe heavens, to coole them: becauſe the Pſalmiſt ſpeakes of waters above the heavens: whereas thoſe heavens are only the airy regions:Pſal. 148.4. yet God could ſoone have brought it, either up from the one, or downe from the other. But the proximity of the Inſtrument is advantagious enough to the Deſtroiers hand: for the earth that is to bee drowned, conſists in the water that is to drowne it. Me thinkes, this is an Embleme to us of our threefold eſtate; either as weare mortall men, or militant Chriſtians, or miſerable ſinners. It is conſiderable in all theſe reſpects.
1. As we are mortall men: our bodies are earth, which conſiſt of humours, as it were in the waters: and while health continues, they have the predominance over thoſe humours, as the earth is out of the waters: but when the humours get the maſtery, then followes ſickeneſſe and mortality. When God had made this earth of nothing, it was but a ſmall matter to make other things of the earth; and as little to bring the earth backe againe to nothing. Nothing can bee neerer nothing than this earth, and yet how little of this earth is the greateſt man? Princes are but noble peeces of earth, Polititians but ſubtle peeces of earth. Man thinkes he treads upon earth, that all of it is under his feet: and the braine that thinkes ſo, is but earth, his higheſt region, the fleſh that covers that braine, is but earth: and even the top of that, that wherein ſo many Abſaloms take ſo much pride, is but a buſh growing upon that turfe of earth. How little of the world is the earth? How little of the earth is man? And yet that is all which man hath, or is. How little of a man is the heart? And yet it is all by which he is. And this heart is ſo hot of it ſelfe; that if it had not the lungs as fannes to blow winde upon it, and kindely moiſture to coole it, it would ſoone periſh with the owne heat: and yet when that moiſture growes too redundant, it againe drownes the heart. It is not onelyonly ſubject to forraine infections conveyed by others, and inteſtine poiſons bred in our ſelves by peſtilentiall ſickneſſes: but even to an unnaturall Fluxe or abundance of watry humors, that choke it. As moderate water makes the mill goe merrily, but too much water will not ſuffer it to goe at all. Our bodies in the world are but peeces of earth on the water: if the windes, and floods, and raine conſpire againſt us,Mat. 7.27. downe we fall; as that houſe whoſe foundation was in the ſand.
2. This may bee an Embleme of our militant condition: as the earth conſiſts …t of the water, and in the water: ſo wee conſiſt out of ſinne, and in ſinne. Our beginning is like the worlds beginning: there water covered the face of the earth, and corruption overwhelmed us. The ſinne of our firſt parents drown'd us; and we were borne ſoking under that corruption, as the maſſe of the earth under that inundation. The deepe was upon the face of the earth, Gen. 1.2.and darkneſſe upon the face of the deepe. Corruption was upon us, and ignorance upon corruption, and pravity upon ignorance, and Gods wrath upon all. But as after this congeſtion, God formed the world: ſo after this confuſion, hee hath reformed us. There hee recovered the earth from the ſuperinundation of waters, here he hath reſtored us from the dominion of wickedneſſe.Gen. 1.9. Let the waters under heaven be gathered unto one place, and let the dry land appeare: ſo to us, Let the deluge of ſinnes vaniſh, and the conſtancy of grace ſhew it ſelfe: there, it was ſo: heere, God graunt it may be ſo. We are both redeemed de profundit: the earth verbo oris, we ſanguine cordis. There his Dixit, his Word ſerved the turne: here his blood was but ſufficient. Out wee are lifted from the water; but not ſo high as if the water could never more reach us; for we ſtill conſiſt in the water; as out of the water; in the fleſh, as out of the fleſh. Our head is above ſinne, as the land is above the ſea: but ſtill ſinne runnes like a girdle about our loines, as the ſea begins the earth. So to bee removed from the water, as never to bee touched by it, is the prerogative of the firmament, not of the earth. So to be delivered from ſinne, as never more to bee defiled with it, is the priviledge of the triumphant, not of the militant ſoule. When God had ſequeſtred the earth from the regiment and tyranny of water, yet being unſufferably provoked, he readmitted the water to the firſt kingdome. The man that preſumes hee is redeemed from the power of ſinne, may ſo offend his Redeemer by ſinne, that the ſuppreſſed waves may returne to their firſt home,Matth. 12.45. Pſal. 30.7. as the evill ſpirit did, with ſeven worſe, to the houſe out of which he was caſt. Thou hast made my mountaine ſtrong: but avertisti faciem, thou didst hide thy face, and I was troubled: the waters returne, ſinnes prevaile, and he begins to know himſelfe.
But God hath made us, (though earth) living, moving, rationall, holy earth: wee reſiſt thoſe waters that are, as Iobs wife was to him, Counſellers of evill: we fight againſt ſinne, and not ſeldome are foiled: but our end ſhall be glorious victory. Though all enemies be not vanquiſhed, yet the Chriſtian Souldier ſhall be crowned. Yea, God hath delivered ſome of his Elect from ſinne, by ſinne: one extraordinary act of diſobedience hath (through his grace of repentance) ſo broken their hearts, that it hath withall broke the necke of ſinne in thoſe hearts: as hee deliver'd David from Saul, by Saul: and Noah from the water, by the water: ſo many converts, from the power of ſinne, by the remorſe of ſinne. The Spartans were deadly enemies to Rome; and as they were farre from wiſhing them any good, ſo it grieved them to heare of any light miſchance befallen them: as that fire had burnt one of their forts, or that a part of their wals was fallen downe by caſualty: becauſe then they knew, they would build up thoſe ruined places ſtronger than they were before: or if that waters had invaded and broke in upon them, they would fortifie thoſe dammes and breaches farre beyond their former ſtrength. Satan wiſheth us all nothing but confuſion; that ſinne, like another deluge, might overflow the whole world, and ſweepe it all to his kingdome. But when the aſſaults of ſinne faile of deſtroying us, and we thereby take occaſion to fortifie our Garriſons, to redouble our guard and armour; this more vexeth him, than the other gave him hope. Sinne windes about us, as the Serpent about Eve, or as the ſea compaſſeth the earth, watching where it might conveniently get in: here it kiſſeth the bankes with flattering waves, there it ſwelleth againſt it with roring billowes: whether by inſinuation, or ſhameleſſe intruſion, Satan cares not ſo he may have entrance. Wee are fearefully ſet in the midſt of that raging element; ſinne is without us, yea,Gen. 4.7. within us: when we offer to goe abroad, ſinne lies at the doore: if we open the caſement, it is ready to creepe in at the window; mors per fenestras. When wee walke abroad, ſinne is a ſlough before us: keeping home, and reflecting out eyes inward, wee finde it a puddle within us. Sinnes are not unlike the Frogges of Egypt; no bed, no boord could bee free from them: their daintieſt Ladies could not keepe them out of their boſomes: neither could the Egyptians ſooner open their mouths, than they were ready to creepe into their throtes. There be ſome places of the Land that want water, there is no man without abundance of ſinnes. It is the Lord alone, that lifts up our heads above the waters; it is his grace, that keepes ſinne from having a dominion over us. The Poets fained of Venus, that ſhe was Orta Salo, ſuſcepta Solo, patre edita Coelo; begot of Heaven, borne of the Sea, and entertained on Earth. We may invert it a little, and have a deſcription of mans ſoule: It is Clauſa Solo, veſtita Salo, patre edita Coelo: It is houſed in Earth, apparelled with Sea, but inſpired from Heaven: ſet in the body, defiled with ſinne, but made by God, and redeemed by Ieſus Chriſt.
3. As we are miſerable ſinners, ſubject to innumerable calamities. Miſeries, in the Scripture, are often called by the name of waters. Pſalm. 32.6.Save me from the great waters: The flouds went over my ſoule. Sorrowes compaſſe our whole life, as the Earth is environed with the Sea. Yea, as the Sea is vaſter than the Earth, ſo our happineſſe is exceeded by our infelicitie. Few and evill have beene my dayes, ſayes that Patriarch: he ſpeakes not a word of any good dayes. Man is of few dayes, Iob 14.1.and full of troubles: ſo full of troubles, as if there was no roome for any comforts to crowd in. We ſay, that the World is made of Sea and Land; as though they were equall parts: but we know, there is more Sea in the Weſterne, than in the Eaſterne Hemiſphere. We ſay, that the Firmament is full of Starres; as though it were equally full: but we know, there are more Starres under the Northerne, than under the Southerne Pole. We ſay, the Elements of man are Miſerie and Happineſſe; as though he had an equall proportion of both: and that the dayes of man are viciſſitudinarie; as though he had as many good dayes as ill; and as though we lived under a perpetuall Equinoctiall; Night and Day equall, good and ill fortune in the ſame meaſure. But if we put our Happineſſe into one Ballance, and our Miſeries into another, wee ſhall finde a mightie difference; this laſt farre out-weighing the former. We drinke Miſerie, we doe but taſte of Happineſſe: wee mow Miſerie, we doe but gleane Happineſſe: we journey in Miſerie, we doe but walke in Happineſſe. Yea, which is more, our Miſerie is poſitive, and dogmaticall; our Happineſſe is but diſputable, and problematicall. All men call Miſerie by the name of Miſerie; but Happineſſe changeth the name, according to the man that either thinkes himſelfe, or is thought by others, to have it. There is ſcarce any Happineſſe, that hath not in it ſo much of falſe and baſe Money, as that the Allay is more than the Metall. And what other Touch-ſtone have we of our Gold, but compariſon? Whether we be as happie as others, or as our ſelves, at other times? All our felicitie, is but like an Iland floting in the Sea: it is now in ſuch a Point, in another to morrow, and the next day may be quite overflowne. Troubles breake in upon us from the world, as waters from the chanels: God ſends downe ſome from above, as waters from the clouds; and ſtill there be undique fluctus. All that will live godly in Chriſt, ſhall ſuffer perſecution. Paul, Chriſts Atturney,2 Tim. 3.12. pleades our afflictions with an Oportet: and leaſt ſome ſhould looke for a Diſpenſation, he backes it with an Omnis. Many are the troubles of the righteous, but the Lord delivers him out of all. Pſalm. 34.19.Let us take a Paire of Oares, goe downe to the Water, and there ſee him deliver Ionas: Though the Waves require him of the Shippe, and the Fiſh require him of the Waves, yet the Lord requires him of the Fiſh. The members ſwimme, but the Head is above the Waters. Be of good cheare, I have overcome the world.Ioh. 16.33.
For Concluſion. When the Waters of the Deluge had done their Errand, and the World was periſhed, they returne. And,Gen. 9.11, as if God had repented himſelfe, hee promiſeth no more to deſtroy it with Water. His Word was enough; yet withall, hee gives a Signe; which may ſpeake the truth of his Promiſes to the very eyes of men. I have ſet my Bow in the Cloud, and it ſhall be for a Token of the Covenant betwixt me and the Earth. verſ. 13.Thus hee doth ſtill in the bleſſed Sacraments, which are as reall Wordes to the Soule.
1. I am not of their minde, that thinke there was no Raine-bow before the Floud: we may as well ſay, there was no Bread or Wine before the Sacrament. But now after the Floud, God made the Bow the ſigne of his Covenant, as hee makes Bread and Wine the ſignes of the Sacrament: both of them were before, but neither of them were ſignes before.
2. Nor am I of theirs, that thinke there ſhall be no Raine-bow fortie yeares before the deſtruction of the World by fire: becauſe (ſay they) the Aire ſhall be rarified and prepared, by a continuall dryneſſe, for that combuſtion. But if there be no Raine-bow, then no Raine; if no Raine, then no Fruits; if no Fruits, a grievous Famine; if generall Famine, then generall ſorrow. But it ſhall be a merrie World when Chriſt comes; as in the dayes before the Floud, they were eating and drinking, Matth. 24.38.and making Marriages: little ſuſpecting the proximitie of Iudgement. There ſhall be plentie of Fruits, and the Fruits of Plentie; which commonly are Pleaſure and Wantonneſſe.
3. Nor doe I ſtand upon the various Colours of it; out of which, they picke myſticall ſignifications:Gregor. in Ezek. Ho. 8. As that the Blew and the Red, the watrie and firie Colours, ſhould betoken the Baptiſme of Chriſt, by Fire and Water: Or, the two great Iudgements of the World; the one paſt, which was by Water; the other to come, which is by Fire. Theſe applications be rather prettie than pithie, and ſavour more of wit than of ſolid judgement.
4. Thus farre indeed we may goe, (not with Rupertus, to make it wholly myſticall) as together with the ſigne of a temporall benefit, to conceive a type alſo of Gods everlaſting merciemercy in Chriſt.Revel. 4.3. There was a Raine-bow round about the Throne: as if God could looke no way upon his Church, but through the Rainebow, his bleſſed Covenant made with us in his owne Sonne: whereby it comes to paſſe,Verſ. 5. that all thoſe Lightnings, and Thunders, and terrors, proceeding out of the Throne of his Iuſtice, are allayed by the Raine-bow. And as after the Floud God ſaid, I will looke upon the Bow in the Cloud, and remember my Covenant: ſo though our iniquities provoke him, he will looke upon the Raine-bow, his Covenant of Grace, and ſpare us in Ieſus Chriſt. The Iewes, when they ſee the Bow, goe forth and confeſſe their ſinnes, not daring to looke upon it with their eyes. We hate Superſtition, but I would wee could mend our Devotion, and reade in that Character the merciemercy of our God. This he ſaith, I will remember: alas, he cannot forget it; but he would have us to remember him, by it.
5. In a word, that heavenly Bow is the Pledge of our ſafetie, which even naturally ſignifies the end of a Shower: all the ſignes, of Gods inſtitution, are naturall and ſignificant. I doe not yet call it altogether a naturall ſigne, though it agree with the thing it ſignifies. As the water in Baptiſme waſhing the body, hath ſome reſemblance of the ſpirituall cleanſing of the ſoule. The Raine-bow, as it is ordinarily a ſigne of faire weather, or of no long Raine: (Some ſay, in the morning it betokeneth Showers, in the evening faire weather: Aristotle and Pliny write, That it is found wholeſome to the Plants and Herbes where it lighteth; giving them a more fragrant and delicious ſmell:) ſo is it a convenient ſigne to portend a priviledge from inundation.
6. Laſtly, if we obſerve all circumſtances in it, they are arguments of merciemercy. Firſt, it is a Bow indeed, but a Bow without an Arrow: And what can a Bow doe, without a Shaft? Secondly, it is a Bow, and full bent, but without a String: And who feares a Bow, though it be joyned with an Arrow, if it have no String? Thirdly, it is a Bow; but, beſides that it hath neither String not Arrow, it is placed (as it were) the wrong way, the Bend or Arch is turned from us. Hee that ſhooteth Arrowes, holds the backe of the Bow from him: but of this Bow both the ends are downewards, and the backe toward Heaven: the wrong ſide is alwayes upwards; as if wee ſhot at God, and not God at us: as if wee were readie to ſend up Arrowes of Rebellion againſt him, rather than hee to ſend downe Arrowes of Vengeance upon us. Yet let us not be too confident: though God hath hung up that Bow, he hath divers others; he hath a Bow of Fire, as well as of Water: and we doe not reade, that he hath hung up all them.Pſal. 7.12. He hath bent his Bow, and made it readie: with another Bow ſhall the Lord ſhoot at the wicked. And if hee have layd aſide his Bow, yet hee hath not hung up his Arrow: He ſent out his Arrowes, and ſcattered them: he ſhot forth Lightnings, Pſal. 18.14. Ambroſ.and diſcomfited them: theſe were terrible Shafts. Arcus habet vulneris indicium, non vulneris effectum: the Bow makes a ſhew of hurting, but it is the Arrow that wounds. Happie are we, if we have a place in the Arke: ſo ſhall Gods Iudgements be to us like a String without a Bow, or a Bow without a String, or both without an Arrow: or, if they all concurre, yet his gracious Arme will forbeare to ſhoot: or, if he doe ſhoot, it ſhall be but a fatherly Shaft: the Arke ſhall protect us from his vengeance; and whether we live or die, we ſhall be ſafe in the Boſome of Ieſus Chriſt.
Whereby the World that then was, being overwhelmed with Water, periſhed.] Thus farre Doctrinally: now to ſome generall obſervations, partly Hiſtoricall, partly Morall, altogether uſefull.
1. The cauſe of this univerſall Iudgement, was univerſall Iniquitie: The Earth was firſt Inundata peccato; and then, Inundata diluvio. As a ſicke man, in his burning Feaver, pants within himſelfe, and by groaning teſtifies his pangs to others, throwes off the clothes, and toſſeth from ſide to ſide in the Bed, ſeeking mitigation of his paines: yet whether hee does, or does not, his ſickneſſe remaines; and changing of places, doth not change his weakeneſſe, till the cauſe be examined, and removed. The Mariners in that fearefull Storme,Ion. 1.7. being ſicke of Gods anger, as of a violent Feaver, panting with feares, and groaning with prayers, and caſting over-boord their Wares, as diſtemper'd impatient Patients hurle off their clothes; remove from action to action, tremble, pray, unlade, ſtrike fayles, fall to Oares; but all in vaine: the Veſſell was ſicke, and had taken a ſurfet, when ſhee tooke in a fugitive Prophet: all the loſſe of their goods cannot expiate the cauſe of this Tempeſt: there is a Morſell that lyes indigeſted in the ſtomach; throw out Ionas, and all is quiet. The World was ſicke, heart-ſicke; as full of peſtilent humours as inhabitants, and could recover no health, till God had given her a Potion, a ſtrong Vomite, ſuch a Deluge, that ſhall ſpue out her offenſive diſeaſe. Wee finde Atheiſts that ſay,Mal. 2.17. He that doth evill, proſpers; ſuch as our Apoſtle mentions: but Nature it ſelfe, which lyes cloſer to a man than the marrow to his bones, cannot but informe him, that the mother and originall of all woe, is wickedneſſe. Hee that is notoriouſly facinorous, and thinkes that in this hee pleaſeth the gods; hoc ipſo primum ſceleratus est, becauſe hee makes them aut fatuos, aut iniquos: ſaid a Heathen. If his ſoule will not teach him, yet let him reade God in his very body. Hee hath a mouth, and with that commandeth; let him there reade the Soveraigntie of God. Hee hath eyes, and with them hee ſeeth; let him there reade the knowledge of God. Hee hath eares, and with them hee heareth; let him there reade how God obſerves and mindes all things. Hee hath feete, and with thoſe hee walketh; let that ſhew him the ubiquitie of God. Hee hath hands, and with them hee worketh, and ſtriketh, and revengeth his injuries; let him not denie God ſo much as God hath given him: The Lord hath a Hand too; and when he pleaſeth to ſtrike, a heavie one: Thy hand preſſeth me ſore. Pſal. 38.2.Not the hand of Egypt, or Aſhur; then were it hand for hand, a Duell of ſome equalitie: hand to hand; here forces and ſtratagems might atchieve the victorie: but Ma… tua, Thy hand. The weight of a mans blow is but weake, according to the force and pulſe of his arme. As the Princes of Midian anſwered Gideon, when he bade his ſonne trie the dint of his Sword upon them:Iudg. 8.21. Riſe thou, and fall upon us; for as the man is, ſo is his ſtrength. But, it is a fearefull thing to fall into the hands of God: As Homer called the hands of Iupiter, foreign, hands whoſe praiſe could not be ſufficiently ſpoken: which ſome reade foreign, hands inacceſſible, unreſiſtable for ſtrength: all the gods in Heaven could not ward a blow of Iupiters hand. This hand never ſtrikes, but for ſinne: and where ſinne is mightie, his blow is heavie.
Generall wickedneſſe is like a dreadfull Eclypſe of the Sunne: the darkneſſe is ſeene preſently, the effects follow after; not more ſlow, than ſure. If we feele his blowes,Lam. 3.39. let us looke backe to the Propter quod, our ſinnes. Man ſuffers for his ſinnes. David may complaine of his malicious enemies; They perſecute me without a cauſe: no man could ever challenge God of this; he is provoked every day. Woe were us, if he ſhould ſtrike ſo often as he is provoked. We are readie to wrap up our ſelves in the univerſall bundle of ſinners; and neither thinke theſe times worſe than the former, nor our fore-fathers better than our ſelves. To confute this opinion, God hath written new Scriptures to us, bloodie Characters in our owne fleſh. Why did hee put a drawne Sword into the hand of his Angell, till it became drunke with our gore? Why did hee kill us up by thouſands every weeke? Was it without a Propter quod? Shall wee call his Iuſtice into queſtion, with, Why haſt thou ſmitten us without a cauſe? No: he found cauſe too great in us, to ſend the Peſtilence: he found no cauſe, but in his owne merciemercy, to remove it.
2. Generall ſinnes will bring generall Plagues; if upon a whole World, much more upon a particular Nation. Rebellious wickedneſſe makes men Out-lawes, depriving them of Gods protection, and ſubjecting them to Tyrants,Eſa. 42.24. whoſe very mercies are cruelties. Who gave Iacob for a ſpoile, and Iſrael to the robbers? Did not the Lord, he against whom we have ſinned? God reſisteth the proud; his forces are againſt them, directed in battell-ray: the wrong was his wrong, the enemies are his enemies, the quarrell ſhall be his quarrell. Pride and Ryot, in humane Policie, may bring a Kingdome to deſolation; becauſe they are contrarie to providence. But the reaſon in Divinitie is, becauſe they are contrarie to repentance: and God puniſheth for impenitencie, not for impuritie.Ier. 7.12. Goe to my place in Shiloh, and ſee what I have done unto it for the wickedneſſe of my people. Goe to the old World, and ſee what he hath done to it: his Iuſtice then, is his Iuſtice now: and if our ſinnes may compare with theirs, what is our priviledge?
Wee heare no noiſe of Warre: the moſt dangerous Warre comes without a noiſe. The Turke hath bid himſelfe welcome, where hee was ſometimes as little looked for. Wee thinke our ſelves a mightie Nation; whoſe Bulwarke is the Sea, whoſe confederate neighbours round about are our Centinels: yet forget not Nahums queſtion to Niniveh; Nah. 3.8.Art thou better than popul… No, whoſe Rampart was the Sea? Wee have lived in long peace, without interruption, though the yeare Eightie eight ſhould be blotted out of all Records of Time. And though Peace be better than Warre, as Croeſus ſaid; becauſe in Peace, ſonnes burie their fathers; but in Warre, fathers burie their ſonnes. And though Warre be repugnant to the fruitfulneſſe of Nature, yet it is conſonant to the direction of Nature; it deſtroyes her numeroſitie, but preſerves her proprietie. Yet jam patimur longa pacis mala, wee ſuffer the miſchiefes of long Peace; and our eſtate is not the better, but through ſecuritie much the worſe. Pride is growne up with our glory, like the Ivie with the Oke, to the height.
For our ſinnes, God hath ſent a bloodie Arrow among us: (Pardon my digreſſion; yea, you need not, the application is fit enough) If we did not periſh every mothers ſonne and daughter, by the Peſtilence, as this old World did by the Deluge; it was not becauſe wee were leſſe wicked, but becauſe God hath beene more mercifull. If they had betaken themſelves in time to that happie ward, Repentance; and firſt made the Earth flow with their teares; it had not beene overflowed with waters. If wee had ſmitten our owne breſts with the ſorrow of penitentiall contrition, God had not ſmitten thoſe breſts with the Spots of a Viſitation. He hath not yet done with us: he feeles our ſinnes warme ſtill under his Rod, and therefore findes it not time to give us over.
O let us bethinke our ſelves: Univerſall Iudgements call for univerſall Repentance: the Land mournes, and ſhall any inhabitants of the Land be merry? Some doe not feele, in their particular, the ſharpe Wounds of that angry and hungry Sword: Can they be members of Chriſt, and not feele it through the ſides of their brethren? No part of the body can be ill affected, and the whole at eaſe. Others afflictions muſt move our affections: as Queene Elizabeth to the afflicted States; Non ignara mali, miſeris ſuccurrere diſco. Beſides,Ezek. 9.4. who are they that mourned for the abominations of the time? Not they that committed the abominations: alas, their cheekes were dimpled with laughter. They whoſe crying ſinnes had pierced the Heavens, and brought downe theſe Plagues; will not cry for themſelves: therefore God requires us to cry for them. Wee muſt weepe with them that weepe; yea, weepe for them that will not weepe. Their exceſſive Pride, impudent Prophaneneſſe, beaſtly Drunkenneſſe, inſatiate Covetouſneſſe, deſperate Sacriledge, dreadfull Blaſphemie, uncleane Luxurie, have provoked Gods wrath; and wee muſt mourne for them, that will not mourne for themſelves. Prepare to meete thy God, O Iſrael. Am. 4.12.Although he be offended with the whole Land, yet there be ſome that he will owne for his: he is ſtill Thy God, O Iſrael. If theſe doe not ſtand in the breach, we all periſh.
There is a time to rejoyce, and a time to mourne: the beſt actions are not alwayes ſeaſonable, much leſſe the indifferent. Hee that evermore takes libertie to doe what he may, ſhall offend no leſſe than he that ſometimes takes libertie to doe what he may not. David perſwades Vriah home: but what was his anſwere? The Arke and Iſrael are in Tents, 2 Sam. 11.11.my Lord Ioab and the Armie encamped in the field; and ſhall I goe home, to be merry with my Wife? The Arke of God is fitteſt to leade our Times: as that is either diſtreſſed, or proſperous, we ſhould frame our mirth, or mourning. Is it a time for you to dwell in ſieled houſes, Hag. 1.4.and my Houſe lye waste? This is the ground of Gods juſt quarrell. If I forget thee, Pſal. 137.5.O Ieruſalem, let my right hand forget her cunning: ſuch is the heart of the Saints. As every man is a Limbe of the Communitie, ſo muſt he be affected with the eſtate of the univerſall Body; whether healthfull, or languiſhing. As it did aggravate Davids ſinne, that while the Arke and Iſrael were in diſtreſſe, hee could finde time to looſe the reines to wanton deſires and actions: ſo did it magnifie the religious zeale of Vriah, that hee abandons allowed comforts, till hee ſee the Arke and Iſrael victorious. Common dangers or calamities muſt (like the rapt motions) carry our hearts contrary to the way of our private occaſions. When God was offended, Moſes and all Iſrael grieved, the Princes hanged, the people plagued; yet an Iſraelite dares bring a Whore of Midian to his Tent.Numb. 25.6. This at any time had beene abominable, at that time moſt execrable. Were they all weeping; and muſt hee even then, in the face of all, runne to uncleaneneſſe? Was that a time to dally with Strumpets? They both bought it deare. Shall men follow their pleaſures, laugh, and ſing, and be merry, while God is killing up their brethren by many thouſands every weeke?2 King. 5.26. Is this a time to receive Money, and Vineyards, and Garments? ſaith the Prophet to his ſervant. Is this a time to Drinke, and Carowſe, and Feaſt, and Play;Ann. 1625. when ſo many hearts are bleeding, and all good eyes weeping? They have deſperate Soules, that can rejoyce and be merry, when the God of Heaven and Earth ſhewes himſelfe ſo angry.
Before the deluge there were but eight perſons, yea, ſcarce ſo many, to oppoſe the wickedneſſe of a whole world: how could it but periſh? If the whole nation apoſtate to lewdneſſe, and there be none to ſtop the courſe, how ſhould it looke to ſtand one houre?Gen. 19 4. In Sodome Old and young, all the people from every quarter, given over to villany: none to reſiſt, but Lot. The whole city came out to ſend away Chriſt:Matth. 8.34. not a Gaderen is found, that either dehorted his fellowes, or oppoſed the motion. It is a ſigne of people given up to Iudgement, when no man makes head againſt the projects of wickedneſſe. Generality of aſſent is no warrant for any act: common error carries away many; who inquire not into the reaſon of ought, but the practiſe. The way to hell is a beaten road through the many feet that walke it: when vice groweth into faſhion, ſingularity is a vertue. If wee had not ſome to ſtrive againſt the ſtreame of generall wickedneſſe, though this paucity prevaile not, and to weepe becauſe they prevaile not; wee ſhould ceaſe to be a Church: and ceaſing to be a Church, we could not long be a people.
There is great need of mourning, need of great mourning: for heavy Iudgements will not be turned away without deepe ſorrowes. As a late Doctor of the Iewes ſeriouſly expoſtulates in a relenting letter to one of his fellow-Rabbins; what might be the cauſe of this ſo long and deſperate a ruine of their Iſrael: and comparing their former captivities with their former ſinnes; argues, that this continuing puniſhment muſt needs bee ſent for ſome ſinne ſo much greater than Idolatry, oppreſſion, or Sabbath-profaning; by how much this Iudgement is more grievous than all the reſt: which his feare tels him, (and he may beleeve it) can be no other but the refuſall and murder of the true Meſsias, the Sonne of God. We have had many plagues in this land, and the hand of God hath been often heavy upon us for our ſinnes: but as this great peſtilence exceeds all the former peſtilences, ſo certainely the ſinne that brought it, exceeds all our former ſinnes: which our feare juſtly tels us, and wee may beleeve it, is the contempt of the Goſpell of Ieſus Chriſt: for a greater effect could not proceed but from a greater cauſe. As our ſinne therefore is more mighty, ſo our repentance muſt bee more hearty, or wee cannot expect the removall of this calamity. Indeed our praiers can never be ſo lowd as our ſinnes: in it ſelfe, one ſinne is able to drowne many prayers. But for our comfort; in Chriſt, one prayer ſhall drowne many ſinnes. O then let us pray and repent, repent and pray, joyne with them both abſtinence, and with them three patience, and with all, faith and obedience, and amendment of life; and the Lord our God ſhall deliver us.
3. The viciſſitude of Gods Mercy and Iuſtice in their actions is obſervable. Firſt, Mercy; as it doth alwayes, begins; giving them an hundred and twenty yeares warning before their drowning. Such is his ſpeciall Mercy, to foretell us of enſuing miſchiefes. Hee does not owe us ſo much: hee might take us unprovided. Then he ſtrikes indeed, when he ſtrikes and ſaies nothing. The anger is ſo much the more, as it is leſſe notified. In the hewing of wood, the blow is not heard, till the edge of the axe bee ſeene to have ſtrucke. When God is not heard before hee bee felt, it is a fearefull ſigne of diſpleaſure. Among men, the ſtill and ſilent revenges be ever moſt dangerous.aAmos 3.7. But ſure the Lord will doe nothing, but he revealeth it to his ſervants the Prophets. Thus he conſulted Moſes, and threatned ere he puniſhed.bNumb. 16.46. Take Incenſe quickly, and make an Atonement, for the plague is begun. Wrath is gone out from the Lord; Moſes is quicke-ſighted, and ſees it at the firſt ſetting forth. As they which are well acquainted with men, know that by their lookes and geſtures, which ſtrangers underſtand but by their actions: or as finer tempers are more ſenſible of the changes of the weather. The faithfull are familiar with God, and can deſcry his Iudgements a far off. If another had ſeene a cloud of a hand bredth fromc1 King. 18.44. Carmel, hee could not have told Ahab that hee ſhould bee wet. Holy men out of their acquaintance with their Maſters proceedings, can foreſee puniſhments.dProv. 22.3. The wiſe man foreſeeth the evill, and hides himſelfe: but fooles run on and are puniſhed. Wee men will not reveale our ſecret purpoſes to enemies or ſtrangers. All the favour of the wicked is to feele the Iudgement, before they eſpie it.eGen. 18.14. But ſhall I hide from Abraham the thing that I meane to doe, ſaith the Lord? Yea, for Abrahams ſake, it ſhall not bee concealed from Lot. Noah ſhall bee told of the deluge, to foretell the people.f2 Sam. 24.17. David ſaw the Angell that ſmote the people: common eyes ſaw the botch, the markes and tokens of the plague: his clearer and advanced ſight hath ſpied the Angell, ſhaking his ſword over Ieruſalem, and hovering over Mount Sion.
Thus doth his mercy call upon ſinners;gAmos 4.12. Prepare to meet thy God. O admirable favour! When Gods anger is marching forth againſt us, that his mercy ſhould ſtep before to tell us; Prepare to meet your God. Before hee ſtrikes, hee ſends his Prophets to us, as Heralds with the conditions of peace, if they may be accepted. That great Generall gives ut faire quarter; yea, ſo unwilling is hee to ſpill our bloods, that our penitent yeelding ſhall ſave us: and therefore hee adviſeth us to be in a readineſſe to meet him. If this mercy of our God ſhould not ſometimes withhold, often forewarne, alwaies abridge his Iudgements, what roome were there for us out of hell?hMich. 7.18. But hee delighteth in mercy. His mercy being abuſed, gives place to his Iuſtice, by which the world periſhed. And then againe his mercy ſucceeds, and the waters bated: as hee dealt with us; hee heard our unworthy prayers, and the plague decreaſed. So ſoone was hee weary of puniſhing, that is never weary of bleſſing. David proſtrates himſelfe at the avenger, and laies his life ready for the fatall ſtroke of Iuſtice: the poſture of an humbled and anguiſhed ſoule. This the eye of juſtice tooke notice of; It is enough: ſtay now thine hand. How juſt and eaſie had it beene for God, to have made the ſhutting of that evening red with blood? But ſo little pleaſure doth the Father of all mercies take in the death of ſinners, that his goodneſſe repents him of the ſlaughter, and cals for that ſacrifice wherewith hee will be appeaſed. It was his owne pity that inhibited the deſtroyer: ere David could ſee the Angell, hee had reſtrained him;i2 Sam. 24.16. It is enough, hold thy hand.
4. At his command, the Heavens did ſhut up their windowes, and the Sea her chanels, and it began to bee faire weather: yet may not the Arke reſt ſuddarnely. If we did not ſtay ſome while under Gods hand, we ſhould not know how ſweet his mercy is, and how great our thankefulneſſe ſhould bee. This was done by degrees.
1. A winde came, and the waters aſſwaged: Gen. 8.11not by way of exhalation from the earth, for it was then covered with water: but as it came from an extraordinary cauſe, ſo it had an extraordinary effect. Two properties the Scripture aſcribeth to the winde. Firſt, to force the waters, as in the diviſion of the red ſea. Secondly, to purge the Aire, diſperſe the clouds, and dry up moiſture.Prov. 25.23. The North-winde driveth away raine. Otherwiſe Non ſolent aquae ventis imminni, ſed potiturbari.Theodoret.
2. Noah opens the window of the Arke, and lookes out: God doth not reveale all things to his beſt ſervants. He that told Noah ſixe ſcore yeares before, what day hee ſhould goe into the Arke; does not foretell him when hee is entred, what day he ſhould come out. Therefore he ſends out his Intelligencers, the Raven and the Dove; which by helpe of their wings, might eaſily deſcry farther than his ſight, in that vaporous Aire. The Raven of quicke ſent, of groſſe feed, of tough conſtitution. Not that hee was ſent away for his intemperancy: or, that this was the Raven which afterward fed Elias: theſe be the ridiculous fables of the Hebrewes: but that fowle was the fitteſt for diſcovery. Yet the likelieſt things doe not alwaies ſucceed: for neither will the Raven venture farre into that ſolitary world for feare of want, nor come into the Arke for hope of liberty: but went and came, to and fro, hovering about in uncertainties.Gen. 8.7. Carnall mindes are ready to flie out of the Arke of Gods Church, and to embrace this preſent world: and had rather chuſe to feed upon the unſavory rubbiſh of ſenſuall pleaſures, than to be reſtrained within the ſtrict liſts of Chriſtian obedience. Then hee ſends forth the Dove, a fowle both ſwift and ſimple: ſhe like a true Citizen of the Arke, returnes with faithfull notice; firſt, of the continuance of the waters by her reſtleſneſſe, and then of their abatement by her Olive leafe. None can ſtray out of the Arke into the world, but they muſt receive ſome aſperſion; as Ioſephus thinkes, ſhee returned with foule and dirty feet. The Dove is an Embleme of thoſe meſſengers, who with innocency in their lives, bring the glad tidings of peace and ſalvation in their mouths.
3. Noah beleeves, and rejoyceth at the newes; yet ſtill he waits ſeven daies more. It is not good to devoure the favours of God too greedily; but ſo to take them in, that wee may digeſt them. Some would have been impatient of this delay, and ſo hungry of the open aire, after ſo long a cloſeneſſe; that upon the firſt notice they would have voided the Arke. But wiſe Noah will ſtay ſeven daies ere hee open, and almoſt two moneths ere forſake the Arke; and not then, unleſſe hee command him to depart,Gen. 8.16. that bad him enter. Siccata erat terra, quare non exit Noah? Ambroſ.He ſtaies for his Nunc demittis. There is no action good without faith, no faith without a word. We are then holy and happy, when in all things we neglect the counſels of fleſh and blood, and depend upon the commiſſion of our Maker.
4. Hee builds an Altar, and offers ſacrifice. Ambroſe obſerves, that God did not particularly command this; Nè quaſi avarus mercedem gratiae postularet: but certainely hee did it not without divine directions. Hee builds as ſoone as hee is forth; but not an houſe for himſelfe, but an Altar to the Lord: true faith will ever teach us to preferre God to our ſelves. And though he deſires mercy before ſacrifice, yet he will have ſacrifice as well as mercy. Of theſe few creatures that were left, God muſt have ſome: it was a priviledge to them, that they were ſaved from the water, to bee offer'd up unto God in fire. Happy men which finde that favour, to be reſerved from the common deſtruction, that they may bee ſacrificed to their Maker and Redeemer. Noah bleſſed God for the preſervation of all the creatures, both cleane and uncleane; but hee offer'd onelyonly of the cleane: our beſt things are not too deare for the Lord, whoſe both they and our ſelves are.
5. The great Iudgements of God have gone off with ſacrifice: the plague in Davids time, by the burnt offerings in the threſhing floore of Arcunah. Aaron with his Incenſe, Numb. 16.48.ſtood betweene the dead and the living, and the plague was ſtaied. Had hee thruſt himſelfe in with empty hands, he had not prevailed: but his Cenſor was his protection. When the fire of Gods anger is kindled, our Cenſors muſt ſmoke with fire from the Altar. Every man muſt pray for the removall of vengeance: much more they whom God hath deputed to mediate for the people. Every mans mouth is his owne,Ioel 2.17. but they are the mouth of all. Let the Prieſts ſtand weeping betweene the porch and the Altar; Spare thy people O Lord, and give not thine heritage to confuſion. When the world hath powred out all his contempt upon us, wee are they that muſt reconcile men to God, and without us they periſh.
6. Laſtly, this little fire of Noah, through the vertue of his faith, purgeth the world; and reacheth up to thoſe heavens from which the waters fell, and procures a glorious Raine-bow to appeare therein for his ſecurity. Which as it is a monument of Gods Iuſtice, to remember us of thoſe ſinnes for which the world periſhed: ſo is it a Covenant of his Mercy made with man and beaſt; bound with an oath:Eſay. 54.9. Gen. 8.21. I have ſworne that the waters ſhall no more goe over the earth: and not depending upon any condition of mans obedience. The Lord ſmelled a ſavour of rest. All the ſinnes of the old world were not ſo unſavoury to God, as this ſmoke was pleaſant. If it had not been made, in faith, it had been a ſtinking ſacrifice, like Cains: now there is no perfume comparable to it. It differs from all ſenſible ſavours: for there may bee ſafety in the moſt pleaſant odours, but God is never wearied with the ſweet ſavour of the prayers of his Saints.
Hee that was before annoyed with the ill ſavour of ſinne, ſmels now a ſweet odour of reſt. Behold here a new and ſecond reſt, and there was a third following that, and there ſhall bee a fourth to conclude and perfect all. Firſt, when God had done making the world, then he reſted. Secondly, when hee had done deſtroying the world, againe he reſted. Thirdly, when hee had done redeeming the world, in the grave he reſted. Fourthly, when hee ſhall have done preſerving the world, he will reſt for ever. The firſt and the third have a reſemblance, and the ſecond with the laſt. God when hee had made the world, rested the ſeventh day. Chriſt when he had redeemed the world, reſted that ſeventh day: Sabbatizavit in monumento, hee kept his Sabbath in the Sepulchre.Aug. So when hee had deſtroied the world with water, hee ſmelt a ſavour of reſt; and that reſt from that deſtruction was to laſt during the meaſure of time. When hee ſhall have diſſolved it by fire, that reſt ſhall be for ever. Even whiles wee doe not reſt or ceaſe from ſinne, he doth ceaſe from a publike revenge: ſo doth his infinite goodneſſe, ſwallow up our wickedneſſe. The remainder of my obſervations on this argument is two morall alluſions; how this preſent ſtate of the world may bee compared with that.
1. Calamities are preſented to us in the name of waters, and deepe waters, and ſeas of waters. But muſt we then looke to be drowned? Are they boundleſſe, are they bottomleſſe? No, that is not the dialect of Gods language: who hath provided a remedy againſt the deepeſt water, and that by water: againſt the Inundation of ſinne, by the immerſion of Baptiſme: water againſt water; Littora littoribus contraria, fluctibus undae: and the fouleneſſe contracted by the torrent of naturall corruption, is waſhed away by the ſacramentall Font of regeneration. The firſt creatures in the world to whom God gave life, were in the waters: Let the waters bring forth: Gen. 1.20.and the onelyonly creatures (excepting thoſe in the Arke) to whom God preſerved life, were in the waters; the Fiſhes. At the firſt, that which had no life, brought forth that which had life;2 Eſdr. 6.48. The waters produced the Fiſhes at the command of God. Therefore though our afflictions be a ſea, they are not irremediable: God can give us life in a Deluge of waters; and deliver us, as he did Ionas, out of the depth of the ſea. Indeed our miſeries are great, if wee conſider onelyonly our ſelves. So Gennezareth, which was but a lake, and the waters not ſalt, yet is called a Sea: they that dwelt there, thought a lake a Sea. The Mediterranean was called the great Sea: they that ſaw no other, thought a little ſea the greateſt. Wee that know not the afflictions of others, call our owne the heavieſt: every ſmall Current is a Torrent, every Brooke a River, every River a Sea. But that is truly a great water, which overflowes the Chanell; and that is really a great affliction, which is above our ſtrength. But the Lord is our ſtrength; and what inundation of ſorrowes can get above thoſe bankes?kMat. 7.25. The raine deſcended, the flouds came, the windes blew, and beat upon the houſe, and it fell not, for it was founded upon a Rocke. What a coile is here? As if Heaven, Earth, and Sea had conſpired againſt one poore Cottage? Take them all, not ſeverally, but with their united forces; yet this foundation ſtands. Who ſhall ſeparate us from the love of Chriſt?lRom. 8.25. Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill of ſword? What voluminous waves be here, for number, and power, and terror? Yet they ſhall not ſeparate the Arke from Chriſt, not a ſoule from the Arke, not a body from the ſoule, not a haire from the body.mPſal. 46.3. The mountaines ſhake with the ſwelling of the Sea: ſecular mountaines, men ſtrong in power: ſpirituall mountaines, men ſtrong in grace; are ſhaked with afflictions: Concuſsi erunt, non excuſsi. Affliction is a Sea too deepe for us, What is our refuge? Gods Arke, that drawes foure Cubites above the waters, when they were fifteene Cubites above the mountaines,nPſal. 33.7. God laieth up the depth in ſtore-houſes: even his corrections are of his treaſure, and hee will not waſte his treaſure: when they have done their ſervice to humble us, hee will call them in againe. All our water ſhall runne into Iordan,oIoſh. 3.17. and his Iſraelites paſſed over Iordan drie-foot. All our ſorrowes ſhall runne into the red Sea, the Sea of Chriſts blood: and as that red Sea did not hurt an Iſraelite, ſo this red Sea ſhall never drowne a Beleever. Thus putting to ſea, may be a change of life, not of condition: when Saint Paul mentioned his perils, hee is briefer in reckoning up thoſe by water, than the other by land.p2 Cor. 11.26. Hee was a day and night in the deepe, and did thrice ſuffer ſhipwracke: ſo much by ſea. But by land, his dangers were innumerable; once ſtoned, thrice ſcourged, five times baſtinado'd, often impriſoned, and almoſt killed. Even on land we have our riſings and fals, calmes and croſſe gales; forewindes but ſeldome. Yea ſometimes, which is worſe than any winde that can come, wee have no winde at all. But pleaſure and ſecurity deading our courſe by a calme, does us more miſchiefe than adverſities croſſe-gale. Indeed there is ſome difference: more periſh on the Sea by ſtormes than by calmes: more periſh on the land by calmes than by ſtormes: for afflictions, like tempeſts, make us looke to our tackling, Patience; and to our Anchor, Hope; and to our Helme, Faith; and to our Card, the Word of God; and to our Captaine, Chriſt: whereas ſecurity, like a calme, makes us forget both our Danger, and deliverer.
2. As troubles bee compared to waters, ſo are pleaſures: Stolne waters are ſweet. So we diſtinguiſh of our luſts; calling them, earthy riches, aiery honours, watry pleaſures. Covetouſneſſe is a deſire of earth, ambition of aire, wantonneſſe of water: it is the watriſh humour of the ſoule. To pumpe a ſhip, and to ſhrieve a voluptuous heart, would bee an alike noiſome excerciſe. Hee throwes away all his eſtate upon the riot of his luſt; as if a Marriner ſhould throw all his fraught into the Sea: now a Whore and the Sea are two inſatiate Devourers. The Devill is the grand Pyrate upon the Ocean of wickedneſſe. A Pyrate is one plague above thoſe of nature, to make the Sea more terrible, more dangerous. He is called the Merchants Booke, wherein hee may reckon up his loſſes: a perpetuall Foe to noble traffique; the earthquake of the Exchange: not onelyonly robbing men of their goods, but even of themſelves, and making them ſlaves: a deſperate Theefe, that ſteales though hee bee in a priſon; and lookes every day, by fight or tempeſt, for execution. The devill is yet worſe; for hee does not onelyonly make ſlaves of thoſe hee taketh, more grievous than the Turkiſh Gallies; and dammage them whom hee cannot take; tempting even the beſt Chriſtians to foule ſinnes: but labours alſo to ſinke all to the Abyſſe, even the bottomeleſſe depth of Hell. OnelyOnly this Pyrate kills more by his Flag of Truce, cunning flatterie; than by his thundring Ordnance, and defiance of enmitie. He would be Lord of the Sea, as well as Prince of the Aire, and god of this World; and promiſeth all thoſe that ſayle under his Colours, a happie Voyage. But when Bion was ſhewed in a Port-Citie, in the Temple of Neptune, divers Pictures of ſuch as had in Tempeſts made their Vowes to Neptune, and ſo were ſaved from ſhipwracke: and was asked, Whether he did not now acknowledge the power of Neptune, and the gods? Yes, ſaith hee; theſe be the ſhadowes of them, that after their Vowes were delivered: but where are they painted, that have beene drowned after their Vowes? Worldlings may proſper for the time under this Neptune; as they write of the Witches of Lapland, That they can fell Windes to Sea-men, and buy them of the Devill: But what's the end of the Voyage? Where is the Harbour? Alas, there is no Haven for ſuch, but Hell. No Winde can be that mans friend, that hath no Haven: And yet it is better to have no Haven at all, than eternall deſtruction for a Haven. Lord, rather croſſe us with ſtormes, yea, bleſſe us with croſſes, than ſuffer us to ſteere ſuch a courſe, to ſo unhappie a Point. Let our enemies be what they will, ſo thou be our friend and Pilot, O Ieſus Chriſt!