A Cloud of Faithful Witnesses, Commentary 3
Noahs Faith.
HEBREVVES. 11.7.
By Faith, Noah being warned of God of the things which were as yet not seene, moued with reuerence, prepared the Arke to the sauing of his houshold: through the which Arke he condemned the world, and was made heire of the righteousnesse, which is by faith.
IN this verse is contained the third exsample, 3. Exsample of Noah.and the last in order of those who liued afore the floud, in the first and olde world; namely, of the renowned Patriarke Noah, the tenth from Adam.
Of whom and whose faith, great & glorious things are spoken in this verse; and that in a high and excellent stile, full of maiestie, and diuine eloquence.
Concerning Noahs faith, two points are laide downe; first, the ground of his faith: secondly, the commendation of it.
The ground of his faith was a speciall reuelation frō God, in these words; Noah being warned of God. The things reuealed, wherof God warned him, are laid down two wayes: first, generally, to be things as yet not seene; then particularly three in number.
1. Gods Iudgement vponupon the sinfull world, that hee was purposed to destroy it by water.
2. Gods merciemercy on Noah, that hee would saue him, and his family.
3. That he would saue him by an Arke, and therefore he must make one▪ and these be the things whereof Noah was warned of God.
His faith is commended by three worthy effects or operations in him:
1. It moued in him a reuerence, or a reuerent regard of the warning sent him from God.
2. It made him prepare the Arke: of which Arke there are set downe two ends.
1. It saued his houshold.
2. It condemned the world.
3. It made him heire of the righteousnesse, which is by faith.
This, I take it, is the true resolution of these wordes: and they containe manie excellent things concerning his faith.
By faith Noah being warned of God, of the things which were as yet not seene:
By faith, that is, by a generall and historicall Faith, and also by a true and sauing faith in the Messias to come, Noah (being warned of God of the iust Iudgement hee purposed to bring vponupon the world, by an vniuersall floud; and of his mercifull prouidence, to him and his family, that hee would saue them by an Arke (all which things were then to come, and therefore vnseene) hee beleeued these forewarnings of God: and therefore, in reuerence to this message from God, he prepared the Arke, and thereby saued his houshold, and condemned the wicked world. And so his faith by all these appearing to be a true and liuely faith, did make him a iust and righteous man in Gods sight. This is the summe and substance of Noahs exsample: let vsus speake of the seuerall parts in order.
The first point is the Ground of his faith, A warning or an answere from God. For, he being a righteous man in that wicked age, wherein all the world weltred in wickednesse, and walking before God in great holinesse, when no man cared for religion, hee had this speciall fauour from God, that when hee purposed to destroy the world for their sinne, hee first of all reuealed to righteous Noah that purpose of his. So that these words hauehave reference to the reuelation which Noah had from God, in the 6. of Genesis. For, this message came not from God by any Prophet (for wee know none in those euill dayes, except Noah himselfe) but either by the Ministerie of an Angell, or else by immediate reuelation from God himselfe: and this fauour he receiued from God, not for any cause in the world, but because he was a holy and righteous man.
From hence, wee may learne diuers excellent instructions.
First, whereas God maketh choise of Noah, to reueale vntounto him his counsell, and his iudgements to come; wee learne that this is a prerogatiue which God bestoweth on such as feare him, he reuealeth his counsels to them in a speciall manner, whether they be purposes of Iudgements vponupon his enemies, or of mercies vntounto his Church. Thus dealt he with Abraham, Gen. 18.19. Shall I (saith God) hide from Abraham the thing that I will doe? which thing was, the destruction of Sodome, and her sisters. And so when the Sodomites liued in wanton carelesnesse, and put farre from them the euill day, then Abraham knew from God their destruction was at hand. And as in that, for is it generally true in all his great workes: that the Lord God will doe nothing, but he reueales his secrets to his seruants the Prophets. Amos 3.7. Now this is not a prerogatiue of Prophets alone, or of such as were extraordinary men as Abraham was: but the secrets of the Lord are amongst such as feare him, Psalme 25.14. All that feare the holy name of God; are Gods friends, and of his Counsaile: and therefore not Abraham onelyonly is called the friend of God, Iames 2.23: But of all true beleeuers, saith Christ, Iohn 15.14.15; You are my friends, If you doe what I commaund you: henceforth I call you not seruants, but friends, for the seruant knoweth not what his Maister doth▪ but all things that I hauehave heard of my Father, hauehave I made knowne vntounto you▪ As if he had said, I will communicate and impart my secrets vntounto you, as one friend doth vntounto another, as farre as shall be fit for you to know. And the Apostle saith, 1. Corinth. 2.15. A faithfull and a holy man discerneth into the deepe counsailes of God; which are reuealed vntounto them as much as concerneth their saluations, and sometimes more; as here, vntounto Noah, who was fore-warned of God, of things then not seene.
This prerogatiue of Gods children, is to be vnderstoode with some cautions.
First, that this is more proper to Prophets, and holy Ministers of God, then to ordinary Christians.
Secondly, that it was more ordinary in the old testament, then now in the dayes of the Gospell. If any obiect, Then the state of the Church afore Christ, was better then it is now vnderunder Christ;
I answere: Not so; for first, we are recompenced by hauing the Scriptures perfect, and complete, which they had not: and by hauing the substance of their shadowes, and the performance of their promises: in which respects our state is farre more excellent then theirs. And secondly, for this particular, I answere, they indeede had more ordinarie reuelation of matters personall and priuate, and not directly touching saluation: but of such things as are generall, and doe necessarily concerne saluation; wee in the time of the new Testament, hauehave more euident demonstration, and more full reuelation, then they had afore Christ. For exsample, particular mercies to some faithfull men, or particular iudgements on Gods enemies, whether particular men or whole kingdomes, were after reuealed to godly men, in those dayes (as here to Noah): but saluation by the Messias, and the manner how the Messias should saue his Church, is more fully and plainly reuealed now then in those dayes.
Out of which consideration ariseth the third caution: which is, that reuelations of Gods will, to be expected now vnderunder the Gospell, are ordinarily nothing else, but these; the true meaning of Scripture, & a discerning of true Scripture from forged, of true Sacraments from supposed, of true doctrine from false, of true Pastors from false Prophets. These & such like, as farre forth as they are necessary to saluation, all true and faithfull beleeuers (which out of an humbled heart, by deuoute prayer doe seeke it at Gods hand) are sure to hauehave reuealed vntounto them from God. But as for other purposes of God, of personall and particular matters, or what shall be his blessings, or what his iudgements to these and these men, families, Cities, or Kingdomes; or when, or how he will change States, or translate kingdomes: Or by what extraordinarie meanes hee will hauehave his Gospell propagated, or a declining Church or State vpholden; these we are not to expect, nor easily to belieue any that shall say, such things are reuealed vntounto them. And yet wee tye not the Lord in such straite bonds, but that hee may sometime extraordinarily reueale his purpose therein, to some his selected seruants: yet prouided, that that reuelation be examined and allowed of the Church. But as for such things as concerne immediatly the saluation of our soules, Gods spirit doth most comfortably reueale them vntounto vsus, in our prayers, in his word, and in his Sacraments: of all which, it is most true, that the secrets of God are amongst them that feare him.
The vse of this doctrine is double; for instruction, and for exhortation. For our instruction, here we learne how to answere the Church of Rome: they aske vsus, how doe wee know true religion from erroneous; or true Scripture, or Sacraments from forged? We answere, first, by it selfe, by sight and sense of the excellencie thereof; as we know gold from brasse, or siluer from lead. But what if the brasse or tinne be gilded ouer? I then answere secondly, wee can know gold from brasse, and siluer from tinne by the sound and smell, and hardnesse to endure, and by the operation: so there is a spirituall sound of the Scriptures in the eares of a Christian, a spiritual comfort and taste in true religion, a spirituall operation (in holy mens hearts) of the true Sacraments. But what if false Prophets come in sheepes cloathing, and by lying wonders, seeme to giuegive the same sound, taste, smell, vertue, and operation vntounto their forgeries, or at least chalenge it, and say, that theirs is true? I answere lastly; Then we know true Religion, true Scripture ▪ true Sacraments, true Prophets, true Doctrines from false, by a holy and supernaturall reuelation from Gods spirit; which, by euident and powerfull demonstration, assureth vsus, what is true and what is false, for the substance of saluation. And this spirit is giuen to all, that in true humility doe seeke it, in holy prayer, and in a holy and frequent vse of Gods word and Sacraments; and to none else. And surely if the Papists were as well acquainted with the spirit of God, as they are with their owne forged reuelations, they would neuer denie it. By force of this testimonie a Christian man knoweth, as assuredly as that God is God, that the Pope, as now he is, and as hee exerciseth his place and power, cannot be the true Vicar of Christ; And that Poperie, as it is now established by the Councell of Trent, and taught by the most learned of their side, cannot be the true religion, nor the safest way to heauē. And when question is, what is the meaning of this place, there is one God and one Mediatour betwixt God and man, the man Christ Iesus; If all the world should say the contrary, a Christian man will know and beleeue there are no more Mediatours to God but Christ: or of that place, that Christ was offred for our sinnes once for all; that ther is no sacrifice can purchase vsus pardon, but his; let Papists colour the matter by vnsound distinctions as much as they can: & the same might be shewed in diuers other points and places. And if any aske how this can be: I answere; Noah was warned of God of things not seene: So Gods children are warned and assured of God, of such things as concerne their saluation, though they be things beyond sense and reason, Gods secrets doe belong vntounto them.
The vse of exhortation is, that if God warne his children of his Will, & reueale his secrets to them, this should moue and excite vsus to become truly and indeede Gods seruants: for we serue not a Lord that is strange and austere vntounto vsus; that will not giuegive vsus a good looke, or a faire word: nay, hee is so farre from that, that he calls vsus to his holy Counsell, and makes vsus knowe his secrets, and communicates his owne selfe vntounto vsus by his blessed Spirit; and by that Spirit reuealeth vntounto vsus many excellent mysteries of saluation, which the carnal and profane men of the world neuer dreame of.
In the second place: let vsus obserue, that Noah being thus warned of God in this particular matter (as he had beene formerly warned & taught of saluation by a Messias to come) beleeueth not onelyonly the generall promise of saluation, but also this particular promise of his preseruation and deliuerance. Out of which his practice, we may learne two things;
First, that faith is a supernaturall worke of God in those mens hearts that hauehave it. That it is a worke of God, it appeareth in that it alwayes acknowledgeth and beleeueth Gods word: that it is supernaturall, it appeareth in that it apprehendeth and beleeueth whatsoeuer Gods word deliuereth, be it neuer so incredible to reason or sense. But how doth God worke this faith? By his word: for as God is the author and worker of faith, so God hath appointed a meanes whereby he workes it, and that is his Word; which word of God is the onelyonly ordinarie outward meanes to worke faith. And that word of God is two wayes to be considered: either as reuealed by God himselfe (as to Noah heere); or else, being written by God, is either preached by his Ministers, or read by a mans selfe in want of preaching: and these are all one, and are all meanes ordained of God to work faith; and that not onelyonly to begin it where it is wanting, but to augment it where it is begun.
Which being so, it must teach vsus all, not onelyonly with speciall care and reuerence to heare the word, by whomsoeuer it is preached; but also to heare it read: yea, to reade it our selues with all diligence. So doing, it will worke out, and make perfect in vsus that holy faith, which will make vsus blessed in our selues, and accepted of God, as it did Noah in this place.
Secondly, heere wee learne what is the whole Obiect of faith, or what is all that that faith beleeueth: namely, nothing but Gods word, and all and eueryevery word of God. So that faith hath two obiects, differing not in nature, but in degree, principall and inferiour. The principall obiect of true faith, is the promise of saluation by Christ. The inferiour obiect thereof, are all other particular promises, of safety, deliuerance, prouidence, helpe, assistance, comfort, or what other benefit soeuer is made either to the whole Church, and so inclusiuely to any particular man; or which are personally made vntounto him. For, sauing faith beleeueth not onelyonly the graund promise of saluation, but all other promises either of spirituall or corporall blessings, which are subordinate to the great Promise, and doe depend of it, and are therefore apprehended by the same faith. So, Noah heere had alreadie apprehended the maine Promise of saluation by the Messiah, and had hid it in his heart: and afterward when this particular promise of his deliuerance was made, by the same faith he laid hold on it also. And it is good reason that faith should doe so: for if it apprehend the greater promise, then no maruell though it take hold of all other inferiour promises, which are but dependances vponupon the principall.
By this that hath beene saide, it appeareth, that wee are wrongfully charged by them, who say, we teach that sauing faith beleeueth onelyonly saluation by Christ, or apprehendeth only the promise of saluatiō in Christ: for, we say & teach, It apprehendeth also other particular promises, & euen ye promises of outward and temporall blessings; as appeareth in this exsample of Noah.
Lastly, in that Noah a faithfull man, is heere warned of God of the dangers ensuing, that so he may auoid them; we may learne the louing care that God hath ouer them, who hauehave a care to feare and serue him. Thus dealt hee with his children in all ages, for their comfort and preseruation, to encourage all men to serue God in truth and vprightnesse, as here Noah did: for, so doing, they may assure themselues of Gods care and prouidence ouer them, euen then, when his wrath smokes against the sinnes of the world: and that furthermore in all exigents and extremities, hee will …each them, either from his word, or by the counsell of some others of his children, or else by his owne secret inspiration, what they are to do, and what course to take, for their safetie and deliuerance.
How often shall a Christian man finde in the course of his life, that God put into his minde, to answere thus or thus, or to foresee this or that; by which his so doing, he escaped som great danger: so that (though not in the same manner as Noah was) all faithfull men do daily finde, that they are warned by God of such things as doe concerne them.
But what were those things whereof Noah was warned from God? The text saith: Of the things which were as yet not seene.
This hath not relation to the time, when the holy Ghost wrote these words, but when God gaue the warning to Noah; for then they were not seene, but were to come: for they were not performed for many yeeres after, as shall appeare in the particulars.
Particularly they were these three: First, the great and iust wrath, which God had conceiued against the sinfull world, for the vniuersall corruption and generall sinfulnesse therof. Noah was a Preacher of righteousnesse to that wicked age; and as S. Peter saith (1. Epistle 3.11.) The very spirit of Christ preached in him: but they contemned both him, and the spirit by which hee spake, and made a mocke of him, and all his holy admonitions, and solaced themselues in all their sinfull pleasures, without feare or respect of God or man, pleasing themselues in their owne defiled wayes, & promising to themselues, safety and security. But behold, This Noah, whom they esteemed a base and contemptible man, vnworthy of their company; to him is reuealed, how short their time is, and that they must be cut off in the midst of their iollity. Gods children, whom wicked men doe thinke and speake of with great contempt, doe know full well the miserable state of such men, and the fearefull dangers hanging ouer them; when the wicked men themselues are farre from thinking of any such matter.
The second thing, which God reuealed to Noah, was, that he would saue him and his family from perishing by the waters, which he would bring vponupon the world. His faith was not in vaine: God rewarded it with a singular preseruation. Thus dealt he alwayes with his children; deliuering Lot out of Sodome, Gen. 19. Rahab out of Hierico: Ioshua 6.22. The Kenits from the Amalekits, 1. Sam. 15. and here Noah out of that generall destruction. And this, God afore-hand reueales vntounto him, for his greater comfort and security: that when signes and strange tokens did foretell and shew, that still the destruction was neerer and neerer; still Noah might comfort himselfe in the assurance of that mercifull promise which God had made him of his deliuerance, and of his family also for his sake.
The third thing reuealed to him, was the meanes whereby he should be saued from the vniuersall floud: namely, by an Arke, which for his more assurance hee is bid to make himselfe; that so at eueryevery stroke he gaue, he might remember this mercifull promise of his God vntounto him. For as eueryevery stroke in the making of the Arke, was a loude sounding Sermon vntounto that sinfull generation, to call them to repentance: so was it also an assurance vntounto Noah of his deliuerance. Of which Ark, & of Noahs obedience in making it, we shall hereafter speake at large. And thus much concerning the ground of Noahs faith, which was a warning or reuelation from God.
Now followeth a second point: namely, the commendation of his faith, or a description of the excellencie thereof, by diuers and singular effects; Moued with reuerence,
The first effect of his faith is, It moued in him a reuerence, or a reuerent feare of that God that spake to him, and of his iustice towards sinne and sinners, and of his merciemercy towards him.
In this effect we are to consider two points:
1. The ground of this reuerence.
2. The occasions or motiues of it.
The ground whence this reuerence sprang, was his true and sauing faith: for the holy Ghost first tells vsus of Noahs faith, & afterwards of this reuerent feare he had of God, and his great workes.
Where we learne, that whosoeuer is endued with sauing faith, is also touched with feare and reuerence at the consideration of God, and his glorious workes; whether they be works of his power, his wisedome, his mercy, or his iustice, or of all together.
For the first: Dauid could not see the workes of Gods power in the creation, Psalm. 8. But when he looked vp and beheld the heauens, the workes of Gods hands, the moone and the starres which he had ordained; hee forthwith fell into a reuerence and admiration of Gods mercy to man, for whom and whose vse he made them all.
For the second, the same Dauid could not enter into consideration of Gods wisedome, in the admirable frame of mans body, Psal. 139.13. &c. but he presently falls into a reuerence and admiration thereof in most excellent and passionate words: Thou possessest my reines, thou coueredst me in my mothers wombe: I will praise thee, for I am fearefully and wonderfully made. Meruailous are thy workes, and that my soule knoweth right well: My bones are not hid from thee, though I was made in a secret place, yet thy eyes did see my substance when I was without forme, and in thy booke were all my members written, which in continuance were fashioned, though there were none of them before. How deere therefore are thy counsels to mee, O God! Thus we see how this holy King, cannot content himself with any tearmes, to expresse his religious and reuerent conceite of Gods Maiestie.
For the third, Gods mercifull workes to his Church and children, hauehave alwayes beene considered-of by good men with great reuerence: And, What shall I giuegive vntounto the Lord, saith Dauid, for all his benefites poured on mee? (Psalm 116.12.)
But especially, the Iudgements of God hauehave beene alwaies entertained of Gods children with much reuerence and admiration. Blessed Dauid saith, My flesh trembleth for feare of thee, and I am afraid of thy Iudgements, Psal. 119.120. How would this noble King hauehave trembled and been afraid, if he had beene a priuate man? And how glorious is God, and his workes of iudgements, whereat euen Kings themselues doe tremble? And the Prophet Habbacuk saith, that when hee but hea…d of Gods iudgements to come, his belly trembled, his lips shooke, rottennesse entred into his bones, Habba. 3.16. And thus Noah here, hearing of Gods iust wrath against the sinfull world, and of his purpose to ouerthrowe all liuing flesh by water, was moued with great feare and reuerence at this mighty worke of God: and from the view of this his great and iust iudgement, his faith made him arise to a more earnest consideration of the Maiestie of God. By all which, it is more then apparant, that true faith (wheresoeuer it is) worketh a holy feare and reuerent estimation of God, and of his workes, and of God in and by his workes: whereby on the contrary side, it followeth, that therefore to thinke basely or ordinarily of God, to thinke scornefully of his workes, or to denie his power and his hand, in the great workes, either of merciemercy or iudgement done in the world, is an argument of a profane heart, and wanting true faith.
The vse of this doctrine discouers the profanenesse, and the great want of faith that ordinarily is in the world. And that appeares by two euidences: the first, is to mens owne consciences; the other, is to the view and sight of all the world.
First, men may see in themselues a profane heart, and voide of faith, by this euidence▪ For, doth a man in his heart thinke basely of God, his power, his iustice, or his mercies? Doth he either doubt of them? or▪ granting them, doth hee thinke of them without feare and am…zement? Then assuredly his heart is voide of true faith, and farre from the life and power of religion. For, assuredly, where God is knowen and beleeued, there that mans heart (though hee be a King) cannot once thinke of God, without a reuerence of his Maiestie, and an admiration at his greatnesse, and his owne basenesse: therefore the want of this, argueth a want of true religion and true faith, in mens hearts.
Secondly, this profanenesse discouers it selfe to the world, by want of reuerence to Gods workes. Let the Lord send vnseasonable weather, or famines, or plagues, or any strange signes in heauen or in earth; forthwith they are but fooles that cry out, Behold the finger of God, the hand of God: No, this is nature, and is produced by naturall causes. Ill weather comes from the starres: famines from ill weather, and mens couetousnesse: Plagues from famines, or from ill aires, or else by apparant infection from another place. But cannot Nature and naturall meanes hauehave their place, vnlesse they hauehave Gods place? God ouerthroweth not them: why should they ouerthrow God? Yet thus it is in the world, and thus God is robbed of his glory: and he is but a simple fellow, which is moued with reuerence at sight of such things, or begins to magnifie Gods power and iustice in them. This is too apparant to be denied: for, hauehave wee not now as great causes of feare as can be? Noah heard of water; and wee heare that fire is to destroy the worlde: and ye… where is hee that is mooued with reuerence, as Noah was? and yet Noah could saye, The floud shall not be, these 120. yeeres: but who can say and proue that this world shal not be destroyed by fire within these 120. yeeres? And till the floud came, they had doubtlesse many othe… plagues, which were fore-runners of the generall destruction; all which as they came, Moued Noah vntounto reuerence: and so wee, in this age, doe see the great workes of Gods Iudgements, vponupon men, vponupon families, vponupon townes, vponupon countries, and whole kingdomes, and wee feele his heauie hand in many sharpe strokes; but who and where are they whose hearts feare God the more, and doe tremble in the consideration of his Iudgements. Nay, alas, amongst many it is but a matter of mockerie so to doe. This is not the fault of our religion, but the want of it: for if men truly knew and beleeued in God, they could not thinke nor speake of God, nor looke at his workes, but with feare and reuerence. For as our feare of God is, so is our faith: little feare of God, little faith: and no feare at all, no faith at all. Let therefore all men shew their religion by their feare of God, and let eueryevery Christian acknowledge God in his workes. England hath beene faulty herein in one point especially. Wee hauehave had great plagues, which hauehave taken away many thousands in short time; wherein God hath shewed himselfe mighty against our sinnes: But Gods hand would not be seene nor acknowledged, but onelyonly nature and naturall causes. But let England take heede, that God send not a plague so generall and so greeuous, that euen the most profane men, euen the sorcerers of Egypt (if they were here) doe acknowledge that it is the finger of God; and so giuegive God that due reuerence, which in his ordinary visitations he hath not. Thus wee see the ground whence this reuerence in Noah sprang; namely, his faith.
Now let vsus see the occasions or considerations in Noahs heart, that made him feare. The ground wherupon he feared, was true faith; for else he had not beene capable of any feare or reuerence of God: but the occasions which stirred vp this feare in him, were some things else.
Now if we looke to humane reasons, Noah had no cause at all to feare as he did. For first, the Iudgement was farre off; 120. yeeres after: and common reason saith, its folly to feare any thing so farre off; but its time enough to feare, when it is neere at hand. Againe, he was one single man, and the world was full of wise and mighty men: they all heard of it, yet none of them feared; therefore their exsample might preuaile with him, to keepe him from feare, and to make him secure and careles…e with the rest: for exsamples are strong, especially when they are so generall.
Thirdly, the strangenesse of the Iudgement threatned, was such, as might driue any man (in reason) from fearing it at all. For first, who would euer beleeue, that God would drowne all the world with water? such a thing neuer had beene, and therefore how could it be? And againe, If all should be drowned, who would thinke that Noah should escape, and none but he?
These three considerations, being wayed in the ballance of mans reason, would hauehave kept Noah from fearing, or beleeuing this word of God. But, behold the power of faith: it goeth beyond all humane reach, fixeth it selfe fast on Gods word: and therfore he not only beleeueth it, but hath furthermore his heart possessed with a great reuerence of Gods Maiestie vponupon this message. And there were three motiues stirring him vp vntounto this Reuerence.
First, the consideration of Gods strange Iudgement vponupon the sinfull world; to see that his wrath was so prouoked, that he should bring so vnwonted a plague: so strange both for the nature of it; a floud of water to drowne men: whereas generally all men can auoide the violence of that element; & for the measure of it, so great, as it should drown all the world, and destroy all men.
Now, that which this Iudgement of God wrought in Noah, the same effect should Gods Iudgements worke in vsus; namely, they should moue vsus with reuerence. For, as Christ saith, Our dayes are like Noahs: As it was in the dayes of Noah; so shall the dayes be before the comming of Christ (Mathew 24.37). These dayes are as wicked, men are as couetous, as cruell, as malitious, as voluptuous, and yet as secure, as they then were; as full of sinne, and yet as dead in sinne as they were then. Therefore Noah looked for a floud 120. yeeres after: and who can tell whether our world shall last so long a time or no? At least wee may safely say (whatsoeuer the world doth) there is no man liueth, but within farre lesse time then 120. yeeres, is assured to be throwen to hell by a floud of Gods wrath at his death, vnlesse in the meane time hee repent: and yet alas where is hee that is moued with reuerence at consideration hereof? The wicked man may escape the water of a floud: but hee cannot scape the fire of hell, hee cannot escape death, hee cannot escape the last Iudgement. These are to come, yet they are sure: why then doe not men feare as Noah did? hee feared, 120. yeeres afore it came. We can indeede tremble a little at a present Iudgement: as, when fire breakes out, when waters ouerflowe, when the plague destroyeth, or when famine consumes: but to tremble at a Iudgement threatned, though it be afarre off, this is the worke of true faith. This was in Noah, & wrought in him a reuerence: and so would it in vsus, if it were in vsus. When men crie fire, fire; wee stirre, wee runne, wee tremble: but God crieth in his word, the fire of hell, the fire of his wrath; and wee care not, wee stirre not, wee leaue not our sinnes, wee are not moued with reuerence, as Noah was: therefore it is more then manifest, that holy faith is wanting in the world, which Noah had.
The second motiue, stirring vp this reuerence in him, was the consideration of Gods wonderfull merciemercy to him and his family, in sauing them. This mercy seemed so wonderfull to him, both for that hee knewe it was vndeserued (knowing himselfe a sinnefull man, and therfore not able to merit Gods fauour, and being priuy to himselfe of his owne manifolde imperfections) and also vnexpected, for he neuer thought to hauehave been spared alone in an vniuersall destruction: therefore he wondred with reuerence at so great a mercy. Thus Gods mercies doe not onelyonly winne a mans heart to louelove God, but euen to feare him with much reuerence: this Dauid proueth (Psalm 130.4) There is mercy with thee, O Lord, that thou maist be feared: as though he had said; thy great mercies to thy children, O Lord, do make them conceiue a reuerent estimation of thee. This made Dauid cry out in a holy passion: How excellent are thy mercies, O Lord! Psal.
And as Gods childrē wonder at the excellencies of Gods mercies vntounto them, so also at their owne basenesse and vnworthinesse. Thus doth holy Dauid, 2. Sam. 7.18. (who as hee was a man of much faith, so was he full of excellent meditations, and reuerent speeches of God, which are the true effects of faith) when God had set him in his kingdome, hee saith, Who am I, O Lord, and what is my house that thou hast brought me hither? And 1. Chron. 29.14. But who am I, saith he, and what is my people, that wee should offer thus vntounto the Lord? And doubtlesse euen so said Noahs blessed soule often vntounto the Lord, and to it selfe, Who am I, O Lord, and what is my family, that we should be chosen out of so many thousands, and be saued when all the world perisheth?
Let vsus apply this to our Church and State. If any Nation hauehave cause to say thus, it is England. God hath deliuered vsus out of the thraldome of spirituall Egypt, and led vsus out: not by a Moses, but first by a childe, then by a woman, and giuen vsus his Gospell, more fully, and freely, and quietly, then any kingdom so great in the world; and still deliuereth vsus from the cursed plots of the Pope, and tyrannous inuasions of the Spaniard, who thought to hauehave marked vsus in the foreheads with the brand of infamie, and to hauehave done to vsus as they hauehave done to other nations whom they hauehave conquered: but God from heauen fought for vsus, and ouerthrew them in their owne deuises: yea, the Lord put his hooke in his nosethrils, and his bridle in his lips, and caried him backe againe with shame and reproach. Wee are vnworthy of such a mercy, if our soules doe not often say vntounto God: O Lord what are we, and what is our people, that thou shouldst be so wonderfull in thy mercies vntounto vsus?
And particularly this must teach eueryevery Christian to be a carefull obseruer of the fauours & mercies that God vouchsafes to his soule or body, to him or his: and the consideration of them, must make him daily be moued with reuerence, and reuerent thoughts of Gods Maiestie; & still as the Lord is more and more mercifull vntounto him, to beare still the more feare and reuerence vntounto him for the same.
The last motiue of this Reuerence in Noah, was, the consideration of Gods power and wisedome, both in the Iudgement vponupon the world, and in the mercy vponupon him: for first, in the Iudgement it was wonderfull, that God would chuse so weake an element as water to destroy & vanquish the huge Giants of those dayes: but therein appeared first Gods power, that by so weake meanes can cast downe his enemies: And againe, his wisedome; that as an vniuersall wickednesse had polluted the whole world, so a floud of water should wash the whole world. Secondly, the mercy was also wonderful, that God should chuse to saue Noah by so strange a meane; as an Arke, which should swim on the waters. For Noah thought, if the Lord will saue me, he will either take me vp into heauen (as hee did Henoch a little before) or else make me build a house vponupon the top of the highest mountaine. But, the Lord will saue him by no such meanes, but by an Arke: wherein appeared, first Gods power that would saue him by so weake a meanes, as might seeme rather to destroy him. For Noah must lye and swim in the midst of the waters, and yet be saued from the waters: and the Arke m…st saue him; which, in all reason, if the Tempests had cast it against the hard rockes and mountaines, or vponupon the strong Castles and houses of the mightie Giants, would hauehave beene broken in pieces: and so it had, but that God himselfe was the Maister and Pilot in that voyage.
And secondly, Gods wisedom shone cleerly in this means; because God would hauehave him saued not in such sort, as the world might not see it (as it would hauehave beene, if hee had beene taken vp into heauen, or into the aire): but would hauehave him saued in an Arke; that so al… the wicked men, as they …ere a dying in the water, or expecting death vponupon the tops of the hills, might see him liue, and be saued, to their more torment, and to their greater shame, who would not beleeue Gods word, as he did. For, as the wicked in hell are more tormented to see the godly in the ioyes of heauen: so doubtlesse were the wicked of that age, to see Noah saued before their eies. The view of this power & wisdom of God herein, made Noah giuegive great reuerence to Gods Maiestie.
And no les…e ought it to worke in the hearts of all true hear…ed English men, and faithfull Christians. For, did not the Lord restore & establish the Gospell to our nation, by a child and by a woman; and in her time when all other Princes were against her (cōtrary to the rules of policy)? and did not God in our late deliuerance, ouerthrow our enemies, not so much by the power of man, as by his owne hand? Did not he fight from heauen? Did not the starres and the winds in their courses sight against that Sisera of Spaine? Let vsus therefore with blessed Noah stād amazed to see Gods mercies, & with reuerence & feare magnifie his great and glorious name.
And thus we hauehave the three motiues that moued in Noah this Reuerence of God: the consideration first of his great Iudgement on the sinfull world: 2. Of his great mercy in sauing him: 3. Of his admirable power and wisedome, shewed both in the Iudgement and the mercy.
Hitherto of the first effect. It followeth; Prepared the Arke.
The 2. effect of Noahs faith, wherby it is cōmended, is, that he vponupon a cōmandement receiued frō God (as we heard before) doth make & build an Ark, wherin to saue himself & his family. Cōcerning this Ark, much might be spoken out of ye book of Gen: but it is not to our purpose: which is no more in this Chapter, but to shew the obedience and practice of faith, and therein the excellencie of it. Now the point here to be spoken of, is not the matter, nor the measure, nor the proportion, nor the fashion, nor the vses of the Arke; all which in the 6. Chapter of Genesis, are fully described: but the action and obedience of Noah in preparing it, as God bad him: whereof the holy Ghost (in Genesis 6.22.) saith, Noah did according to all that God had commaunded him, euen so did he.
Now in this action of Noahs faith, diuers points of great moment are to be considered.
First, why did God bid Noah make an Arke, 120. yeeres before the floud, when hee might hauehave built it in three or foure yeeres?
The answere is, God did so for diuers causes: some respecting the sinfull world, as that they might hauehave longer time, and more warnings to repent; eueryevery stroke of the Arke, during these 120. yeeres, being a loude Sermon of repentance vntounto them. Againe, that they might be without excuse, if they amended not: and lastly, that their iniquities might be full, and their sinnes ripe for vengeance. But of all these, we will not speake, because they concerne not Noah, of whose faith we are onelyonly to speake: let vsus therfore touch only those causes which concerne Noah. And in regard of him, the Lord did thus, that he might try his faith and patience, and exercise other graces of holinesse in him. Thus God dealeth with his seruants alwayes: hee exerciseth them many and strange wayes in this world. He led the Israelites in the deserts of Arabia fourty yeeres; whereas a man may trauell from Rameses in Egypt to any part of Canaan in fourty dayes: and this God did to humble them, and try them, and to know what was in their heart (Deut. 8.2.)
God promised Abraham a sonne, in whom all the nations of the earth should be blessed (Gen. 12.3): But he performed it not of 30. yeeres after (Gen. 21.2). He gaue Dauid the kingdome of Israel, and anointed him by Samuel, 1. Sam. 16.13. But he attained it not of many yeeres after; & in the meane time, was persecuted and hunted by Saul, as a flea in a mans bosome, or as a Partridge in the mountaines, 1. Sam. 24.15. and 26.20. And thus God exercised him both in that and other his promises: as he saith, Psal. 40.1. In waiting I waited on the Lord: and Psal. 119.82, Mine eyes faile for waiting for thy promise! O when wilt thou comfort me? Thus God dealt with them, and thus in some measure hee deales with all his children, to humble and to try them, and to know what is in their hearts; for that, in these cases, men doe alwaies shew themselues, and their dispositions. When men enioy all things at their will and wish; who cannot make a faire profession? but where men are long deferred, and kept from that is promised and they expect, and are so long crossed in their expectations, then they appeare in their owne colours.
And as God dealt with them, so will he one way or other doe with vsus: if wee be his seruants, hee will at some time of our life or other, lay some such affliction vponupon vsus, as may try vsus, and our faith, and our patience, and our humility. For if we be hypocrites, and hauehave no true graces, but onelyonly a shew; this will discouer it: and if we hauehave true and sound faith, and patience; this will make them shine like orient pearles in their true and perfect beauty.
Secondly, as God bad Noah build an Arke so long time before any neede of it; so he did, without denying or gainesaying. So saith the story (in Genesis): He did according to all that God commaunded him. And thus the holy Ghost saith here, He being warned of God, by faith prepared the Arke: Where we learne, That where true faith is, there followeth true obedience to eueryevery commaundement of God: insomuch as a godly beleeuing man no sooner heareth any duty to be commaunded of God, but hee thinks his soule and conscience is tied to obedience: and this is the nature of true faith. And it is as impossible to be otherwise, as it is for fire hauing fewell not to burne. Acts 15.9. Faith purifieth the heart; namely, from carelesse disobedience to Gods word: for if from any corruption at all, then from it especially, because it is most contrary to the purenesse of true fai…h.
This being so, sheweth vsus, not any fault in our religion (as the Papists slander vsus) but the want of our religion, and the want of true faith in the world: for there is almost no obedience to Gods commaundements. For first, Turkes & Iewes acknowledge not the Scriptures: and the Papists hauehave set aside Gods commaundements to set vp their owne. And few Protestants hauehave the feeling of the power of true religion, & nothing indeed but a bare profession: but it must be a feeling of the power of it, which produceth due obedience. And alas, wee see men obay not Gods commaundements. God saith,Commaundements 3. & 4. Sweare not by my name vainely, keepe my Sabbath. Where is there a man of many that feareth to breake these? Alas, there are more mockers of such as would keepe them, then carefull and conscionable keepers of them. How truly said Christ, When the sonne of man commeth, shall hee finde faith on the earth? It is likely, therefore, these be the dayes, wherin we may wait for the cōming of Christ: for the generall want of obedience, sheweth the generall want of faith.
But this obedience of Noah is better to be considered of: for it was very excellent & extraordinary; there being many hindrances that might hauehave stopped him in the course of his obedience, and hauehave perswaded him neuer to hauehave gone about the making of the Arke.
As first, the great quantity of the Ark, amounting to many thousands Cubits; a work of huge labour & great charge.
Againe, the length of his labour, to last 120. yeeres. It is a tedious thing, and troublesome to mans nature, to be euer in doing, and neuer to hauehave done.
Thirdly, the building of it was a matter of much mockery to the world: for, it signified; 1. the destroying of the whole world: 2. the sauing of him and his. These things were taunted at by the worldly wise men of that sinful age, and he was loudly laught at by many a man, to thinke all the world should perish; but much more, if all perished, to imagine that he and his should be deliuered.
Lastly, the building of the Arke was a harsh thing to nature, and naturall reason, in many respects: for,
First, that all the world should be destroyed, seemed not possible to be, because it neuer had beene.
Secondly, it seemed not likely that Gods mercy should be so wholly swallowed vp of his iustice.
Thirdly, they must liue in the Arke, as in a close prison, without comfort of light or fresh aire, and amongst beasts of all sorts, and that for a long time, hee knew not how long. Now reason would tel him, he had better die with men, then liue with beasts; and better die a free man and at liberty, then liue a prisoner; and better die with company, then liue alone: And that if God had purposed to saue him, hee could hauehave vsed other meanes, and more easie, more direct, & more safe then this; that therefore his deliuerance was to be doubted of. And lastly, reason would say: I may make my selfe a gazing and mocking stocke to the world for 120. yeeres; and it may be then Gods purpose will be altred, & no floud will come: or if it come, & I go into the Arke, and it chance to breake against the mountaines, so that I perish with the rest, then am I worst of all, who perish notwithstanding all my labour; therefore I had better let it alone, and take my venture with the rest of the world.
These, doubtlesse, and many such naturall considerations came into his minde, and stood vp as so many impediments of his faith. But, behold the power of true faith, in the heart of a holy man: It ouergoeth all doubts, it breaketh through all difficulties, to obay the will & word of God. Yea, it g…ues a man wings, with which to flie ouer all carnall obiections. Thus we see it here in Nooh, and afterward shall as cleerely see it in Abraham, and other holy men.
The vse of this doctrine discouereth the weaknesse of many mēs faith: for if the doctrine of the Gospel go currāt with our natural affectiōs, or seem plausible to our natures, we do formally obay it. But if it crosse our affections, or goe beyond our reason, or controll our naturall dispositions, then wee spurne against it, we call it into question, we are offended at it, and denie our obedience. Here wants the faith of Noah, which caried him beyond the compasse of nature, and reach of reason, and made him beleeue and do that which neither nature could allowe, nor reason like of, & which would be displeasing to his naturall affections. Let vsus therfore learne to practice true faith, by beleeuing forthwith what God shal say vntounto vsus, without asking aduise, or hearing the obiections of flesh and bloud. God threatned in times past the ouerthrow of the great Monarchies of the Assyrians, Chaldeans, Persians, Grecians, Romanes: reason did make doubts how it could be, but faith beleeued it, and it is done. God in later times threatned the fall of Abbies, and dispersing of Monkes, for their wickednesse. It seemed impossible to reason: yet faith in some beleeued it, and it came to passe.
God now threatneth the ruine of Babylon, and the full reuelation of Antichrist, and the ouerthrow of the new found Hierarchie of the Iesuites, which glitter so in worldly glorie, and in outward strength: this seemes hard to bring to passe; but let faith beleeue it, for it is Gods word, and shall be fulfilled in his season. God hath said, that our bodies shall rise againe, euen these bodies which are burned to ashes, or eaten of beasts, or fishes, or turned to dust in the earth. This is a wonder to nature, an amazement to reason: but faith will beleeue it, and shall finde it true, for God hath saide it.
God saith, Christ is in the Sacrament truly and really present to the soule of a Christian. Carnall senses denie this, and naturall reason knoweth not how, but aske with the Capernaits, How can he giuegive vsus his flesh to eate? But faith beleeueth it, and knoweth how; though to outward sense it cannot be expressed. And it was a holy and diuine speech vsed by holy Martyrs, who being asked how Christ could be eaten in the Sacrament, and not with the teeth, answered; My faith knoweth how. God saith, Wicked men though they flourish neuer so, are miserable; and good men are blessed aboue all other. Reason and worldly experience say this is false: but true faith belieues it, and findes it true; for neuer did any childe of God desire to change his estate with the mightiest or wealthiest wicked man in the world. God saith, He that will follow Christ, must denie himselfe, and his owne desires, and follow Christ, in bitternes and affliction. Nature saith, This is a hard lesson: who can beare it? But faith beleeues it, yeelds to it, and endeuours the practice of it, because God hath so cō maunded. Such is the power and excellency of true faith.
Fourthly and lastly, out of this action and obedience of Noah, marke a speciall lesson. God had reuealed to him, that he would saue him and his family, and assured him hee should not perish. Yet for all this, he makes an Arke: wherevpon it followeth, that Noah, though he knew God would saue him, yet was perswaded he must vse the meanes, or else should not be saued. He might hauehave said to himselfe, God hath said, and bound himselfe by couenant, he will saue me; now if I make not the Arke, yet his word is his word, and he will stand to it. His will cannot be altred: though I be false he will be true; though I doe not that I should doe, yet he will do what belongs to him: therefore I will spare my labour and cost of making the Arke; especially seeing it is a matter of so much mockerie, and so ridiculous to reason. But Noah is of another minde: he will not seuer Gods word from his meanes, he dependeth on Gods word for his safety, but not on his bare word without the meanes.
Whence we learne, that though a man be certaine of his saluation, yet he is to vse the meanes of saluation: and that not onelyonly, though he be certaine in the certainty of faith, but though hee could be assured, from God himselfe by immediate reuelation. For, if God should say to a man by his name, thou shalt be saued; It is no more, then here was said to Noah for his deliuerance. For to him said God, I will destroy all flesh: but with thee I will make my couenant, and thou shalt be deliuered: yet, for all that, Noah iudgeth, that if he vse not the meanes, if he make not an Arke, he is to looke for no deliuerance: this was Noahs diuinitie;
Contrary both to the diuinitie and practice of some in this age: who say, If I shall be saued, I may liue as I list: and though I liue as I list, yet if in the end I can say, Lord hauehave merciemercy on me, I am safe enough. But Noah would not trust his body on such conditions, though they be so presumptuous as to trust their soules. Let such men be assured, God in his decree hath tied the end and the meanes together. Let not therfore man separate what God hath ioyned together: he that doth, let him look for no more saluation if he vse not the meanes, then Noah would hauehave done for safety, if hee had made no Arke. And thus wee see the second effect of his faith. It followeth; To the sauing of his houshold.
Now this second effect of preparing, is further inlarged by a particular enumeration of the Ends or purposes, why the Arke was made; namely, both of Gods commandement, and his obedience in making it.
1. By it he saued his houshold.
2. Hereby he condemned the world.
The first end which both God had in commaunding, and Noah in making the Arke, was the sauing of his houshold: that is, himself, & all that belonged to him; which were his wife, his three sonnes, and their wiues, Gen. 7.7.
But first of all, it may seeme wonderfull, how this Arke should saue him and his houshold in this generall destruction. For it was a great and huge vessell resembling a ship: yet so farre vnlike, as it is rather called an Arke. It must flote aboue the water, it must be laden with a heauie burthen; and yet without Anchor to stay her, without mast to poise her, without sterne to guide and moue her, without Maister to gouerne her. For Noah was partly a husbandman, and partly a Preacher: and though he had much learning, yet the vse of sayling was not then found out: and therefore in all reason this Arke would be caried on hills and rockes, by the violence of the Tempests, and so slit in pieces. Yet, for all this, it saued him, euen when heauen and earth seemed to runne together (so vehement was the raine) euen then it saued him and his. How came this to passe? Euen because Gods prouidence and his hand was with it: Hee was the Maister, and the Steres-man. For as God himselfe shut the doore of the Arke vponupon him, when he was in, and made it fast after him, that no water might enter (which was impossible for Noah himselfe to hauehave done) Gen. 7.16: So doubtlesse the same God that had vouchsafed to be his Porter, was also his keeper and preseruer, and the Maister of the Arke during that voyage. And from hence came it to passe, that the Arke saued him: which otherwise in reason it could neuer hauehave done.
Here wee learne, first, the speciall and extraordinary presence, and prouidence of God ouer his children in great distresses and extremities. His prouidence is ouer all his works, for he forgets nothing that he made: but the speciall eye of his prouidence watcheth ouer his children; as a Maister of a family hath an eye ouer his meanest seruants, yea ouer his verie cattell: but his care night and day is for his children. And as God ouerlooketh all his children alwayes: so principally his prouidence sheweth it selfe, when they are in the deepest dangers, or in the greatest want of naturall helps. When Daniel was cast into the Lions denne, God was there with him, and shut their mouthes, Daniel 6.22. When the three children were cast into the fierie fornace, God was with them, and tooke away the naturall force from the fire: Daniel 3.27. When the Israelites were to passe through the sea, or else die (a hard shift) God was with them, & made the sea giuegive place to his children, and stand like two walls on either side them, Exodus 14.22. When they were to wander through the wide wildernesse, through so many dangers and discomforts as Deserts doe afford, Christ was with them, and waited vpō them with his continuall comfort and assistance, Corinth. 10.4. And so when Noah was to go into the Arke, and (being in) must hauehave the dore shut, and closed vponupon him; his ca…e pitifull. For, doe it himselfe he could not; it both being so bi…ge, that Elephants and Camels must en…er in at it: and though he could hauehave pull'd it to; yet being within, hee could neuer hauehave sufficiently closed it from the water: Nor would any other of that wicked world doe it for him: they did not owe him so much louelove or seruice, but rather mockt him, & laught at him: as first, for making the Arke; so now for entring in, when he knew not how to hauehave it closed. How should hee do? himselfe could not, others would not. God himselfe with his owne hand shut it for him. And after, when he was in, and was in danger to be throwen vponupon the rockes, and to be split in pieces on the hills, and had no Anchor, no sterne, no Pilot, no Maister; God himselfe was with him, and was all in all vntounto him. The eye of his louelove, and the hand of his power was ouer him, and so the Arke saued him and his houshold. Such is the prouidence of God ouer his, when they are in the deepest distresses, & most destitute of all worldly comforts.
The vse of this doctrine ministreth comfort vntounto Gods children: who as they are sure of strange calamities to fall vponupon them; so are they sure also of a speciall care of God ouer them, euen in their greatest extremities. And this may Gods childrē (who serue him in ye true obedience of faith) euer assure themselues of, that the Lord doth neuer forget, nor forsake them in any of their troubles: but will be euer ready with his mercifull hand, to defend them from dangers, to prouide for them in necessities, & to comfort them in distresses, when they know not in the world how to doe. Elisha had an armie of men sent against him, to take him: How should one man escape from a whole armie?1. Kings. 6.15.16. His man cried, Alas Maister how shall we doe? Hee answered his man, and bad him, Feare not, there were more for him then against him; that is, more Angels (though they were vnseene) for him, then there were men in the Armie against him. And so when no man would shut the door for Noah, there were Angels enow readie sent from God to doe it for him: and when all wicked men wished he might perish with the Arke he had made, & assured themselues he would perish, hauing no such helpes as ships require; then the holy Angels, or rather God himselfe, supplied all such wants vntounto him: and so when themselues perished, they sawe him and his houshold saued by that Arke. And no lesse care hath God ouer his Church and children to this day. And though hee worketh not visible miracles for them, yet they feele and finde that he is oftentimes mighty, and wonderfull in preseruing them, in prouiding for them, in assisting them, and in comforting them, when else without that prouidence of his, they knowe they had miscaried.
Againe, whereas God himselfe vouchsafeth in Noahs danger, to be the Master and Pilot of this Arke, that so it may saue him and his houshold; we learne the auntientie and dignitie of the trade of Mariners, Saylers, and Maisters of ships. The auntientie: For we see it is as old as Noah, as old as this second world, euen 4000. yeeres olde. The dignitie is great; for God himselfe was both the first author, and the first practicer of it. The author and first deuiser: For Noah made not this Arke of his owne head, but (as we heard before) he was warned of God to doe it. And hee was the first practicer; for God himselfe performed all those seruices vntounto Noah in the Arke: else it had neuer saued him.
This being so, It is the more griefe to see that worthy calling so abused, and debased as it is; the most of them that practice it being profane, vngodly and dissolute men. Such men should remember, God made the first ship, and God was the first Master, and the first Mariner, the first Pilot, the first gouernour of a ship: and they should labour to be like him. This is one of those fewe callings, which may say, God himselfe was the first deuiser and practicer of it. All callings cannot say so: why then should they so farre forgette whom they succeede? Indeede vppon the seas and in distresses, they will make some profession of religion: but let them come a-shore; what swearing, what whoring, what drunkennesse amongst them? But let them be afraid to be so profane, which hold the place, which once God himselfe held: or else let them know they are vnworthy of so good a calling.
And thus we see the reason, and the meanes how the Ark could saue him and his houshold; namely, because God did gouerne it.
In the next place, obserue the end and vse of the Arke. It was to saue this holy man and his houshold. Learne here that Gods seruants in common calamities hauehave safety: For, God himselfe giueth them security, and prouideth deliuerance. Thus was it euer. When God proceedeth in iudgement against Hierusalem, for the sinnes thereof: hee marketh the godly in their foreheads; namely, such as mourne and cry for the abhominations which are done against God, Ezech. 9.4.
When Sodome must be destroyed, righteous Lot and his family, must be drawen out; nay, the Angell can doe nothing till he be safe, Genesis, 19.16.22. When the destroying Angell went ouer the land of Egypt, and destroyed the first borne in eueryevery house of the Egyptians (the Israelites dwelling amongst them) hee past ouer all the Israelites, whose doores were sprinkled with the bloud of the Paschall Lambe, Exodus, 12.13: And euen so hee whose heart and soule is sprinkled with the bloud of Iesus Christ the Lambe of God, no calamity can do him hurt; nay, when others are smitten he shall be deliuered.
The vse of this doctrine is to our Church and State: Wee hauehave by Gods mercy long enioyed Peace and the Gospell; and both, vnderunder a gracious gouernment: and with these, manie other blessings. Yet speake truth, and the sinnes of our times call for a floud, as in Noahs time: and sure a floud of tribulation must come one way or other. For this was alwaies the state of Gods Church; now peace, now persecution. Peace abused, causeth trouble, and calamities. Therefore as we hauehave so long had peace and ease; so assuredly looke for a floud: what it will be or when, knoweth no man; onelyonly he who will send it, the righteous and almighty God. How then shall wee doe, when the floud of tribulation is vponupon vsus? There is no way but one. Beleeue in Christ Iesus; settle thy heart in true faith; repent of thy sinnes; get Gods fauour and forgiuenesse: and then when the floud comes, Gods prouidence shall affoord thee (one way or other) an Arke of safetie and deliuerance. Sprinkle thy soule now with Christes bloud by faith and true repentance: and the destroying Angell of Gods wrath, shall passe ouer thee and thy houshold.
Thirdly, obserue the largenesse of Gods bounty. Not onelie Noah shall be saued, but with him his houshold also. Why the Lord did so, there be diuers reasons:
First, for the Propagation and multiplication of the world after the floud. If any obiect, Noah and his wife might hauehave serued for that end: I answere, they were olde; for hee was 600. yeeres olde, when the floud came: and though hee liued 300. yeeres after the floud (Genesis, 9.28); Yet reade wee not of any children that he had. If any further obiect; The first world was begun, and multiplied by two alone, Adam & Eue, & no more: why then should there be so many for the beginning of the second world? I answere: God did so in the beginning, to shew that all mankinde came of one bloud (Acts. 17.26); and that in regard of body or birth, there is no difference originally betwixt man and man: which also was obserued euen in the second beginning For, though the world was multiplied by three brethren, Shem, Cham, and Iapheth: Yet those three were not strangers, but all sonnes to one man Noah: so that as at first by Adam and Eue; so after, from Noah and his wife came all men in the world. But in the beginning of the second world, there must needes be more lines then one; because now the blessed seede was promised, whose line and kindred must needes be kept distinct frō all other, vntil his incarnation. Againe, there was more cause now why the world should be speedily replenished then at the beginning. For, first the earth had some glory and beauty left it after the first curse; so that it was still a most pleasant and delightfull habitation to Adam and Eue. But now by the second curse in the floud, all her beautie was gone, she and all her glory was ouerrunne, spoyled, and defaced; so that it had beene a miserable habitation for Noah and his wife, if they had beene without company. Secondly, the earth being much defaced, and the vertue of it almost quite perished by the floud, had now more neede to be recouered, by the hands and helpe of many mens labours. And to this purpose, the Scripture saith, Gen. 9.19. & 10.32. that the earth was diuided amongst the three sonnes of Noah. And they liued not all together, but ouerspread the earth. And least the beasts, which then were many, should ouergrowe the world, therefore God would hauehave the earth speedily replenished, & to that end Noah & his wife: had neuer a seruant in ye Ark, but only such as should hauehave children; their 3. sonnes and their wiues. And thus the multiplication of mankind is the first cause, why God saued Noahs children.
The second cause: It is likely that as himselfe was a righteous man, so they of his family were more orderly and religious, then others of that wicked Age; for, good men make conscience of teaching their families: as, Abraham, Gen. 18.18. And seeing Noah is commended for a iust & good man, doubtlesse, he did carefully instruct his houshold: & therefore it is to be supposed, that all, or the most of them, were holy and righteous persons, fearing God.
Thirdly, though all of them were not righteous, yet they were all of the family of righteous Noah: and therfore for his sake they were saued; all being his children, or his childrens wiues. For, the righteous mā procureth blessings not on himself alone, but on all that belong vntounto him, dwel with him, or are in his cōpany. At Abrahams request had there bin but 10. righteous men in Sodome; all had beene spared for their sakes, (Gen. 18.32). When Ioseph dwelt in Egypt, all Putiphars house, and all in it (though hee were a heathen man) were blessed for Iosephs sake: (Gen. 39.5). When Lot was deliuered out of Sodomes destruction, the Angels asked him, Hast thou any sonnes in law? that they might hauehave beene saued for his sake (Gen. 19.12). When Paul and 276. soules with him suffred shipwracke, and were all in present danger of drowning, God saued Paul, and for his sake all the rest. God gaue him the liues of all that were with him in the ship, Acts 27.24. And so here Noahs children, and their wiues, are spared for Noahs sake.
Let this encourage all men to serue God in truth and vprightnesse; seeing thereby they shall not make themselues alone bles…ed, but bring downe Gods blessing euen on their houses, children, and posterities: yea, the very places where, and the people with whom they dwell, shall fare the better for them. And thus we see the causes & reasons, why not Noah alone, but euen his houshold were also saued.
In the fourth place, let vsus obserue how the holy Ghost saith, that Noah built the Arke; not for the sauing of himselfe, but of his houshold: and it is so said for two causes:
First, to shew that Noah, though he were the head & gouernour, yet was one of the houshold; for, in the word houshold himselfe is comprehended. Maisters and Fathers, though they be gouernours, yet must thinke themselues members of the houshold; so will they hauehave more care thereof, when they esteeme themselues members of the body, and parts of the whole.
Secondly, to teach vsus what care Noah had for his family; euen so great, as hee prepared the Arke to saue them withall. Here is an example of a worthy Maister of a houshold; and yet all this was but for a temporall deliuerance. Now, if hee was so carefull for their bodily safety, how much more was he to saue them from hell and damnation, which he knew to be an eternall destruction of both soule and body. Therefore doubtlesse as he was a diligent Preacher of righteousnesse to that sinfull world: so principal…y a diligent Preacher and Prayer, and Catechiser of his owne family; that so he might make them Gods seruants, and deliuer them from the eternall fire of hell.
Noahs example is to be a patterne to all Parents and Fathers of families to teach them care not onelyonly for the bodies, & bodily welfare of their families, but especially for their soules and spirituall welfare. And if they be bound by all bonds of nature and religion, to prouide for the bodies of their children; let reason iudge, how much more straightly they are tied to looke to their soules. But S. Paul saith, He that prouideth not temporall things necessary for his family, is worse then an Infidel, 1. Timo▪ 5.8. Then what is he who prouideth nothing for their soules? Surely, his case is extremely fearefull. Therfore when thou hast prouided meat, apparell, a calling, and mariage, house & liuing for thy child: think not thou hast done, and so maist turne them off. The world may take them thus: But God will not take them so at thy hands. No, the greater duty remaines behind; thou must prouide for their soules, that they may know God, & feare his name. Thou must with Abraham (Gen. 18.19.) Teach thy family, that they may walke in the wayes of God: I know Abraham, saith God, that he will do it. And surely God will know all such as do so. By doing thus, men shal make their houses Churches of God, as here Noahs was: & it would be far better with our Church & State, if men did so: Ministers in the Church, & Iustices in the Country should hauehave much lesse to do, if Maisters of families would do their duties.
But to goe further: let vsus see more particularly what this houshold was, that was thus saued by the Arke.
First, it was a family of foure men & foure women: not men or women alone▪ but both, and consisting of as many women as men. Thus God would hauehave one sexe to louelove another, and one to think themselues beholden to the other▪ the beginning of the first world was by one man & one woman. Of the second, by foure men, and foure women; but alwai… equall. And here also God would teach men not to contemne the other, though the weaker sexe: for God saued as many of them from the vniuersall floud, as he did men.
Secondly, how many were they in all? but eight persons. Of the whole world no more were saued: A miserable spectacle. See what sinne can doe. It can bring many Millions to eight persons in a short time. See what it is to offend God. Let vsus not then glory in our multitudes, but glory in this, that we know and serue God: for otherwise, if our sinnes cry out to him against vsus, he can easily make vsus fewe enow.
Thirdly, what were these eight persons? not one seruant amongst them all: there were none but Noah and his wife, his three sonnes, and their wiues. It is meruailous, that here were none of Noahs seruants. Some thinke he had none, and that the simplicity of those dayes required no attendance, but that each one was seruant to him selfe. And they seem to gather it out of Gen▪ 7.1. where God biddeth Noah, Enter thou & all thine house into the Arke: And when they entred, they are recounted in the seauenth verse, to be none but himselfe, his wife, and his children: therefore say they, in Noahs house, there were no seruants. But why might not Noah hauehave seruants, as well as Abraham and Lot had? doubtlesse he had. But, behold a wonderfull matter: Noahs owne seruants would not beleeue his preaching, but chose rather to liue loosely with the world, & perish with it, then to liue godly with their Maister, and be saued with him. This was and wil be true in all Ages, that in a wicked age, or in a wicked towne, a Maister shal not be able to gouerne his owne seruants; but the streame of common wickednesse, and ill examples of other men doth draw them from the obedience of their Maisters. They can readily alledge for themselues, we wil not be vsed more hardly then other mens are, we will not be tied to our houres, & bound to so many exercises, we will do as others do. Thus would Noahs seruants do, and perished with the world. So hard a thing is it for a good man to hauehave good seruants in such times or places where wickednes raigneth.
And thus wee hauehave seene in some sort, How the Arke saued Noah and his houshold, and what this houshold of his was.
Now besides this end and vse of the Arke, we are further to know; that whereas this sauing of them was but a corporall deliuerance from a temporall death, this Arke hath also a spirituall vse, which we may not omit: for as many of Noahs family as were true beleeuers, it was a meanes to saue them another way, euen to saue their soules: for it taught them many things.
First, it was an assurance of Gods louelove vntounto their soules: for if hee was so carefull to saue their bodies from the floud, they thereby assured themselues, hee would be as good vntounto their soules; which they knew to be farre more pretious and excellent.
Secondly, it shewed them how to be saued. For, as they saw no safety, nothing but present death out of the Arke: So it taught them, that out of Gods Church, and out of Gods fauour, no saluation could be expected; and so it taught them to labour to be in Gods fauour and members of his true Church.
Thirdly, they saw they were saued from the floud, by faith and obedience. For first, Noah beleeued Gods word, that the floud should come; then he obayed Gods commaundement, and made the Arke, as hee was commaunded. And thus he and his, by beleeuing & obaying, were saued through the Arke: and without these, the Arke could not hauehave saued them. This taught them more particularly how to be saued; namely, by beleeuing God, and obaying God, and else no saluation. For, when they saw their bodies could not be saued without them; It assured them, much lesse could their soules be saued without faith and obedience.
Lastly, this deliuerance by the Arke was a pawn vntounto them from God, assuring them of saluation, if they beleeued in the Messias. For, seeing God so fully performed his promise vntounto them for their bodily deliuerance vponupon their beleeuing: they therby might assure themselues, he would performe his promise of saluation vntounto them, vponupon their faith and true obedience. Moreouer, it strengthned their faith. For, when euer after any promise of God was made vntounto them, or any word of God came vntounto them, they then remembred Gods mercy and faithfulnesse vntounto them in their deliuerance by the Arke: and therefore beleeued.
VntoUnto these and many other spirituall vses, did the Arke serue vntounto Noah, and to his houshold, as many of them as were beleeuers.
But what is this to vsus? Indeede, the Arke serued them for a temporall deliuerance, it saued their liues; therefore they also had reason to make spirituall vse of it: But it saued not vsus, it serued vsus to no vse corporall; therefore how can wee make any spirituall vse of it.
I answere; though wee had no corporall vse of the Arke, yet there ariseth an excellent spirituall vse out of the consideration of it.
The Arke of Noah and our baptisme, are figures correspondent one to the other: that, that Noahs Arke was to them, Baptisme is to vsus. Thus teacheth S. Peter, 1.3.20.21. To the Arke of Noah the figure which now saueth vsus, euen Baptisme agreeth. The same that S. Paul here ascribeth to the Arke, S. Peter ascribeth to Baptisme. The Arke saued them, Baptisme saueth vsus. Now the resembla…ce betwixt these two figures, hath two branches.
First, as it was necessary for them that should be saued in the floud, to be in the Arke; and out of the Arke no possibility to escape: So is it for them that will hauehave their soules saued, to be in Christ, and of his Church; they must be mysticall members of Christ, and visible members of his Church: and out of Christ and his Church, no possibility of saluation. That this is true (for Christ) S. Peter proueth apparantly, Acts 4.12. Among men there is no name giuen vnderunder heauen, whereby to be saued, but the name of Iesus Christ; neither is there saluation in any other.
And that this is true, for the Church, he prooueth, Acts, 2.47. The Lord added to the Church daily such as should be saued: See how such as are to be saued must ioyne themselues to the Church, when they see where it is: and all this is signified & taught in Baptisme. For the outward vse of Baptisme makes vsus members of the visible Church, & the inward & powerfull vse of Baptisme makes vsus members of Christ himselfe.
The vse and consideration hereof, should make vsus all more carefull to be true members of Christ, & of his Church, by making not onelyonly a bare profession of religion; but by seeking to be incorporate into Christ by faith and true repentance: for this must saue vsus, when nothing els can. As they that were out of the Arke, no gold nor siluer could buy out their safetie, no lands nor liuings, no houses nor buildings, no hilles nor mountaines, nothing in the world, nor the whole world it selfe could saue them; but being out of the Arke they perished: So if a man be out of Christ, & out of his Church, no gold nor siluer, no honour nor glory, no wit nor policy, no estimation nor authoritie, no friend… nor fauour, no wisdome nor learning, no hilles of happines, nor mountaines of gold can saue his soule; but hee must perish in the flood of Gods eternall wrath. For as it prooued folly in them that trusted to their high houses, or catcht hold on the hils, if they were out of the Arke; so will it prooue much greater folly to them that shall trust to any meanes of saluation, if they be out of Christ. And contrariwise, as they that were in the Arke were sure to bee saued, doe the waters, windes and weathers, stormes and tempests all they could; so that still, the more the waters rose, the Arke rose also, and was euer higher than they; and the higher it was carried by the violence of the waters, the safer it was from the danger of hils and rockes: and so in the midst of danger they were out of danger, and were saued in the midst of the water: So, he that is once truely in Christ, is sure of saluation, nothing can hinder it; flouds of calamities may assault him and humble him, but they hurt not his saluation; hee is in the Arke, he is in Christ; nay the gates of hell shall not ouerthrowe him: but through all the waues of the diuels malice, & through all tempests of temptations, the blessed Arke of Christes louelove and merits shall carrie him vp, and at last conuay him to saluation: this is the blessed assurance of all them that are truely baptized into Christ. But as for such, as out of their prophanenesse, either care not to be in Christ, or contemne Baptisme; let thē assure thēselues, they be out of the Arke, & they perish certainly. This is the 1. part of the resemblance.
The second is this: Noahs body going into the Arke, hee seemed therein a dead man, going into a graue or a tombe to be buried; for he was buried in the Arke, & the Arke in the waters, & he depriued of the fresh air… & gladsome light: yet by Gods appointment, it was the means to saue Noah, which in all reason seemed to be his graue; & if Noah will be saued he must goe into this graue. So they that will escape hell and damnation by Christ, the true Arke of holinesse, must be buried and mortified in their flesh, and fleshly lusts; and there is no way to come to life euerlasting but this. For thy soule cannot liue, whil'st thy sinnes, the olde man, that is, thy corruptions doe liue; but they must die, & be buried, and then thy soule liueth: and whilst they liue, thy soule is dead, and farre from the life of grace, which is in Christ Iesus. All this is affirmed at large, in Romanes 6.3.4. Where we may see apparantly that we must by baptisme die with Christ & be buried with him, else we cannot be saued by him: our corruptions, our sinnes, which are the olde man, must die and be buried; that the new man, that is, the grace and holines of Christ, may liue in vsus, and our soules by it: & he that thus dieth not, neuer liues; & he that thus is not buried, neuer riseth to true life. Thus, mortification of sin is the way to heauen, and death the way of life eternall: & he that is not thus mortified in his corruption; let him neuer looke to be quickned to grace or glory.
If this be so, we may then see what a miserable world we now liue in, wherin mortification of sin is a thing vnknown; not a man of many that can tell what it is: nay, grace is dead, and holinesse is mortified, and I feare buried also: but the old man raignes. Corruption liues, and sinne flourisheth. Mortifying of Christ by our sinnes is common: but mortifying of sinne is sildome seene. For, Christ is betrayed, crucified, and killed in a sort by the sinnes of men. What a fearefull change is this? Christ should liue in vsus, and we endeuour to crucifie him againe: sinne should be crucified, but it liueth in vsus. But if wee will hauehave Christ to saue vsus, then must wee mortifie the body of our sinne. For, he that will liue when he is dead, must die while he is aliue. And he that will be saued by his baptisme, must looke that baptisme worke this effect in him, To make him die, and be buried with Christ, that afterwards hee may rise and raigne with Christ. And then shall Baptisme saue vsus, as the Arke saued faithfull Noah, and his houshold. And thus much for the first end & vse of the Arke: the second followed.
By the which he condemned the world.
Here is the second end, why Noah prepared the Arke; To the condemnation of the world that then was. For, by it (not by his faith, as some would reade it) he condemned that wicked generation, both to a temporall destruction of their bodies, and to an eternall Iudgement in hell.
In the words, there are two points to be considered.
1. Who are condemned? The world.
2. Whereby? By Noahs Arke.
For the first, it may be asked, what is meant by the world? S. Peter answereth (2. Ep. 2.5) The world of the vngodly; that is, that generation of sinfull men, who liued in the dayes of Noah, whom also in the 1. Epistle, 3.20. hee calleth disobedient: and their more particular sinnes are disclosed and recorded by Moses, Gen. 6.45. to be, monstrous abuse of holy mariage, vnnaturall lusts, cruelties, and oppressions: an vtter neglect of Gods seruice, and Sabbaoth; and an extreame prophanenesse, and dissolutenesse in eueryevery kinde. And this corruption was not priuate, or personall; but vniuersall, through all estates, sexes, and ages. This world of the vngodly, this whole race of wicked and disobedient men were condemned. But how was that world condemned by Noah? Thus: God vouchsafed them 120. yeeres to repent in, and appointed Noah to preach vntounto them, during that time, to call them to repentance. But they beleeued not God, nor Noah, but continued in their disobedience, and grew in their vngodlinesse: therefore, when that time was expired, God performed his word spoken by Noah, brought the floud vponupon them, destroyed them all, and condemned in hell as many of them as died in impenitencie and vnbeliefe. And thus that wicked world was condemned, according as Noah in his Ministerie had foretold them.
Here we may learne;
First, what the world of this age is to looke for, vnlesse there be repentance. For, to speake but of our selues in this Nation; HaueHave not we had the Gospell 30. yeeres and more? and with it peace, and much prosperity? HaueHave not we had a goodly time giuen vsus to repent? What is our duty, but with reuerence to see and acknowledge this goodnesse of God, to take hold of this merciful opportunity, this time of grace, and this day of saluation? If wee doe not, and make no account of the Gospell, what can we looke for, but to be condemned, as that world was? Looke at the meanes and opportunities, which these dayes affoord; and they be as golden dayes, as euer were since Christs, or as euer can be expected, till his comming againe. But looke at the profanenesse, and carnality, and security of this age (euen ouer all Christendome) and this is the Iron age, these be the euill dayes; and so euill, as nothing can be expected, but a riuer of brimstone, and a floud of fire to purge it.
The dayes of the comming of the sonne of Man (which I take to be these dayes) shall be like (saith Christ, Math. 24.37). vntounto the dayes of Noah: And surely in security and profanenesse, they are like; and therefore in all reason they must be like in punishment. Wee must therefore take warning by them, and shake off this security, which possesseth all mens hearts, and waite for the Lord in watching and prayer, and thinke eueryevery day may be the last day of this world; at least, the last day of our liues: and let vsus prepare for it, and liue in the expectation of it. Otherwise, if our sinfulnesse growe on a little further; nothing can we looke for, but to be condemned in an vniuersall iudgement, as that world was. Let vsus therefore be take our selues to a more serious seruing of God: that the Lord when he commeth, may finde vsus so doing.
Secondly, in that the whole world that then was, was thus destroyed and condemned, and (as wee heard afore) onelyonly Noah and his houshold saued; wee learne that it is not good, nor safe to follow the multitude. Noah was here a man alone, he held and beleeued against all the world, and yet his iudgement, and his beliefe was true, and all the worlds false: and (accordingly) he saued, when they were all condemned.
It is meruaile therefore the Church of Rome should so much stand vponupon numbers and multitude, for the gracing of of their religion: For, it euer was, and euer will be a weake argument. If multitudes might euer hauehave beene alledged; then vntounto Noah especially, to whom it might hauehave beene said, Who art thou that pretendest to be wiser then all men? and to know more then all the world? Thou that hast a faith by thy selfe, and hast no man to beare thee company; thinke not that all Adams posterity, all the children of holy Henoch, and Methusalem are all deceiued, but thy selfe alone? Would not these and such like obiections, hauehave discouraged any man? Yet behold the force of faith. Noah had Gods word for it, and therefore beleeueth against all the world, and is commended to all ages for this faith. It is therefore but a vaine flourish of the Papists, to presse vsus so much with their multitudes, and vniuersality, and consent, and vnity, and succession, & cōtinuance. For, all this is worth nothing, as long as they first proue not, that that doctrine or opinion which these multitudes hold, hath his ground from Gods word: till then, all the other is vanity. For, it is better with Noah, to hauehave Gods plaine word of his side, then to beleeue otherwise with all the world; which was here deceiued & condemned, when Noah alone beleeued Gods word, and was saued.
And thus we see who were condemned: the world. To end this point, one question may not vnprofitably be here moued:
Whether was all the world, that is, all the men in that world condemned or no? The words seeme to imply that all but Noah were: and yet it may seeme strange, that of so many Millions none should repent but he: and if they repented, why were they not saued? I answere, The world of that wicked age was condemned two wayes:
First, with a corporall destruction, and so they were all condemned without exception. No high houses, no hilles, no deuises of man could saue them. For, the waters rose 15. cubits aboue the tops of the highest mountaines vnderunder heauen, Gen. 7.20. And so though till then, diuers of them liued by flying to the hilles: yet that being their last refuge, and being thus taken from them, then all flesh perished that moued vponupon the earth, and eueryevery man, and eueryevery thing that drew the breath of life. For, so saith the Story, Genesis 7.21.22. And it is but vaine to imagine, that any of them could be saued vponupon that Arke: for, first it was so made with a ridge in the top (as is most probably thought) that no man could stand vponupon it, much lesse make any stay, in that violent tossing by tempests. Againe, if they could, yet could they not hauehave liued so long for want of foode; the waters being (almost) a yeere vponupon the earth. And thus it is most certaine, they all without exception, were destroyed with bodily destruction.
But secondly, they were condemned to an eternall destruction in hell: and therefore S. Peter, 1.3.18. saith, Their spirits are now in prison, who were disobedient in the dayes of Noah. Now all the question is, whether were they all condemned, or no. I answere: For, ought that we certainly knowe out of the scripture, they were all condemned. Yet in the iudgement of charity, wee are not so to thinke: and the rather, because there are many probable coniectures, that some of them repented. For, howsoeuer many of them beleeued not Noah, iudging that he spake of his owne head: yet it is more then likely, that when they saw it begin to raine extraordinarily, at least when they saw themselues driuen to the tops of the hilles, and there looked hourely for death; that then diuers of the posterity of Henoch, and Methusalem, and Lamech, were ashamed of their former vnbeliefe, and then turned to God in faith and in repentance. And doubtlesse, that is the onelyonly or the principall cause, why God brought the floud in fourty dayes, which he could hauehave done in foure houres; that so men might hauehave time to repent. Genesis 7.
But it will be saide: If any repented, why then were they not saued? I answer; because they repented not in time, when they were called, by Noahs preaching. Repentance is neuer too late, to saue the soule from hell: but it may be too late to saue the body from a temporal iudgement. And this, I take it is, that that wee may safely hold: for it seemes too hard to condemne all the posterity of Methusalem, Henoch, Lamech, and other holy Patriarks (who, as the Text saith, begat sonnes and daughters) and to thinke, that none of them repented, when they saw the floud come indeede, as Noah had said. It cannot be, but they heard their Fathers preach: and why might not that preaching worke vponupon their hearts, when the Iudgement came, though afore it did not? But why then did not God record in the Scripture, neither their repentance, nor saluation, but hath left it so doubtfull?
I answere; for the very same, for which he would not record Adams nor Salomons ▪ All for this cause, that he might teach all men to the worlds end, what a fearefull thing it is to disobay his commandement, as Adam did: or to defer repentance when they are called by Gods word, as these men did. Therefore to feare vsus from the like, though afterwards they repented; it pleased God not to record it, but to leaue it doubtfull.
This question being thus discussed, yeelds vsus two strong motiues to repentance.
First, for if we repent not betime, our state then is fearefull and doubtfull, though not desperate; as wee see here the saluation euen of Methushelas children is doubtfull: for they repented not when they were called, but deferred it, till the iudgement came. So, if we deferre our repentance till our deaths, there is great question of our saluation: but let vsus repent, when wee are called by Gods word: and then it is out of question, then there is no doubt of our saluation.
Secondly, if we repent betime, we shall escape the temporall Iudgement which God sends vponupon the world for sinne. If not, but deferre repentance till the Iudgement come, we may then by it saue our soules, but our bodies shall perish in the vniuersall Iudgement. If the children of Henoch and Methushelah, which were neere a-kinne vntounto Noah, had repented at Noahs preaching, they had beene saued with Noah: they did not. But when the floud came indeede, then doubtlesse they beleeued with Noah, and wished themselues in the Arke with him: but it was too late, they saued their soules, but were drowned with the rest. So assuredly, when God threatneth any Iudgement on our Church or Nation, they that beleeue and repent betime, shall escape it. But they that will liue in wantonnesse with the world, and not repent, till God begin to strike: If then they doe, when the floud is come (though saluation cannot be denied to repentance whensoeuer) yet let them assure themselues, they shall beare their part with the world in the punishment, as they did partake with them in their sinnes. Let then these two considerations moue vsus all to turne to God by timely repentance: then shall we be sure to escape both the eternall and temporall Iudgement; and not be condemned, as here this world of the vngodly was.
And thus we see who were condemned.
The world
The second point is, whereby were they condemned? the Text saith onelyonly, by which hee condemned, &c. Whereupon some would vnderstand faith, and reade it thus; by which faith he condemned the world. Which though it be true (for the faith of holy men condemnes the vnbeleeuing and misbeleeuing world) yet is it not proper in this place, where the Arke is described by the vses of it: which are two, whereof this is one; And (besides, that the Greeke construction doth well beare it) the Iudgement of almost all Interpreters referres it to the Arke. And further in all reason; that that saued him and his houshold, condemned the world also: but the Arke is said to hauehave saued them: therefore, by it hee condemned the world. Neither is this any derogation but a commendation of faith: for by faith he made that Arke, which Arke condemned the world. Now, by the Arke Noah condemned the world two wayes:
1. By his obedience in building it.
2. By his preaching in building it.
For the first, God bad Noah build an Arke so great, and to such an vse, as in all reason no man would hauehave done it. Yet Noah by the power of his faith beleeued Gods word, and obayed, and therefore builded the Arke. This faith and this obedience of Noah to this Commaundement of God, condemned the vnbeleeuing and disobedient world, and made them without excuse. So saith Christ: The Niniuites, who beleeued at the preaching of Ionas, shall rise in Iudgement against the Iewes, and condemne them, because they repented not at Christs preaching. And the Queene of Saba, who came so farre to heare Salomon, shall condemne them, who then would not heare Christ, Math. 12.42.43.
Euen so, Noahs obedience shall condemne them. For, Noah being told of a miraculous thing, and beleeuing it, and being commaunded so vnreasonable a thing, as the making of the Arke, and obaying, shall condemne that wicked world, who would not beleeue Gods ordinarie promises; nor obay his ordinarie and most holy commaundements. And as the Saints are said to condemne the world, 1. Corinth. 6.2. by being witnesses against them, and approuers of Gods iust sentence: So Noahs fact and faith condemned that world. And thus we see it is apparant, that the obedience, and godly examples of good men, doe condemne the vngodly.
The vse whereof, is to encourage vsus all to imbrace Christian religion, and not be daunted by the scornes, or other euill behauiours of profane men, which cannot abide the Gospell. For, he that walketh in the way of holinesse, and keepeth good conscience in the midst of a wicked generation; if his godlinesse doe not ouercome their euill, and conuert them, it shall more demonstrate their wickednesse, and condemne them. Our Church is full of mockers, and they discourage many from Christ & religion: but let them know, this will be the end of it, their obedience whom they contemne and laugh at, wil be their condemnation. And thus Noah by his obedience in building the Ark, condemned the world.
Secondly, so did he also by his preaching, as he builded it. For, the building of the Arke, was a part of his propheticall ministerie.
The Prophets preached two wayes,
in word,
& in action.
For, beside their Verball preaching, and deliuering of Gods word, they preached in their liues and actions; especially in such actions as were extraordinarie. And such was Noahs building of the Arke: it was an actuall preaching; yea, eueryevery stroke vponupon the Arke, was a loud Sermon, to the eyes and eares of that wicked world. For, by making it, he signified some should be saued, and the rest drowned: namely, all that would beleeue and repent, should be saued in it; and all that would not, shold (out of it) be drowned: & because they beleeued not this, therefore by it he condemned them. From this ground we may learn…:
First, that a man may be a true and sincere Minister, lawfully called by God and his Church, and yet not turne many vntounto God, nor by his Ministerie bring many to repentance. For here Noah a Prophet called immediatly, yet in 120. yeeres preaching both in word and action, he cannot turne one to faith and repentance. A most fearefull thing, if we well consider it, that both by preaching and making the Arke, hee should not turne one of the sonnes of Lamech, Methushelah, or Henoch, to beleeue him: but that they should all rather chuse to be misled in the generall vanity of that wicked world, then to serue God with Noah. This was a most discomfortable thing vntounto him as could be, yet this hath beene the case and lot of many holy Prophets: Esay must goe and preach vntounto them, and yet his doctrine must harden their hearts, that they may not be saued, Esay 6.10. And Ezekiel must goe and speake, and yet is tolde aforehand, they will not heare him, nor repent, Ezek. 3.4.7. And when S. Paul himselfe preached vntounto the Iewes at Rome, some beleeued not, Acts 28.24. There is nothing will more discourage a man, and cast downe his heart, then to see that his labours are not onelyonly in vaine, but doe take a contrarie effect; that whereas they were bestowed to hauehave saued them, they are meanes of their deeper condemnation. Therefore as when their labours bring men to God, they may greatly reioyce, and account those people, as S. Paul did the Thessalonians, his crowne, his ioy and glory: 1. Thess. 2.20.21.So when they doe no good (as Noah here) but that men are worse and worse; this must humble and abase them in themselues, & let them know the power and vertue is not in them, but God. So saith S. Paul to the vngodly & impenitent amongst the Corinthians: I feare, saith he, when I come, 2. Cor. 12▪ 2 1.my God abase me amongst you, & I shall bewaile many of them which hauehave sinned▪ & not repented. And surely, this or nothing wil abase a Minister, & minister matter of great bewailing; Yet not so, but as stil there is matter of true cōfort & cō tētment, vntounto all godly & faithful teachers. For, whether thy labour be the sauour of life vntounto life, 2. Cor. 2.15.16.or of death vntounto death, to thy hearers; It is to God a sweet sauour in Christ.
Againe, we may here learne, that those who are condemned before God, hauehave their condemnation by the preaching of the word. The secrets of all the world, saith the Apostle, shall be iudged by Iesus Christ, according to the Gospell: and heere the preaching of Noah, and his actuall preaching by preparing the Arke, condemnes the world. Such is the power and might of the Ministerie of Gods word, vponupon all them that resist it.
Which being so, should teach all men, when they come to heare Gods word, to submit themselues to the power of it, to obay it, and become penitent: for, otherwise so many Sermons as a man heareth, so many inditements are presented to God against him. And if at the last day there were no diuels to accuse; those bills of inditements, would both accuse and condemne him. And this Iudgement is begun in this life, as their consciences doe often tell them, and is accomplisht at the last day: for there is no dallying with God… word: if it cannot saue ▪ it ki…ls. It is the fire, which if it cannot soften, it hardens. Let then all impenitent men, make conscience to obay Gods word: for if now they abuse it, it will be euen with them, both here and in another world. For, as the very same Arke, which saued Noah and his houshold, condemned the world: so the same word of God, which beleeued and obayed by godly men, is their saluation; disobayed, and refused by vngodly men, shall be their condemnation.
And thus much for the two ends, why Noah prepared the Arke: & consequently, of the second effect of Noahs faith.
It followeth: And was made heire of the righteousnesse, which i… by faith.
Here is the third and last effect, whereby the excellencie of Noahs faith is commended. It made him an heire, and that not of the world: (for so he was besides) but of that that the world could not yeeld; of righteousnesse, and that of the best of all, euen of that righteosnesse, which is by faith. These words hauehave relation to that testimonie, which God gaue of Noah in Genesis, 6.9. Noah was a iust and vpright man, and walked with God. Now that which is spoken there more generally, is here particularly opened and vnfolded; he was iust or righteous: how? hee was righteous by the righteousnesse of faith: so that these words are a commentarie vntounto the other.
But because that, that is here affirmed of Noah, is a most glorious thing; his faith made him an heire (that is, made him that was heire of all the earth, a better heire) therefore these words are to be well waighed. For their full opening, three points are to be considered:
1. What is the righteousnesse here spoken of.
2. Why it is called the righteousnesse of faith, or by faith.
3. How Noah was made Heire of it by his faith.
For the first, That righteousnesse by which Noah and all holy men, are to stand righteous before God, is not a righteousnesse of any nature but such a one as is appointed of God for that purpose. That wee may knowe it the more distinctly, wee must examine the seuerall kindes thereof.
Righteousnesse is of two sorts:
Created.
Vncreated.
Vncreated ▪ is that which is in God, and hath no beginning nor ending, no meanes, nor measure. Of this speaketh the Prophet, Psalm. 119.137. Righteous art thou, O Lord. This cannot make any man righteous; for two reasons.
First; for the Godhead and it are all one, It is in God essentially. A man is one thing, and his righteousnesse is another. But God and his righteousnesse are all one: And therefore it is as impossible for any man to hauehave this righteousnes ▪ as it is to be God.
Secondly, it is infinite, and mans soule a finite creature, and therefore not capable of any thing that is infinite; and consequently, not of the vnmeasurable righteousnes which is in the godhead. Therefore this we must leaue vntounto God, as proper to the Deitie.
Created righteousnesse, is that, which God frameth in the reasonable creature, Men and Angels. Of Angels we are not to speake, though theirs and mans differd not much in nature at their creations.
Created righteousnesse of man, is of 2. sorts,
Legall,
or Euangelicall.
Legall righteousnesse is that which the Morall law prescribeth.
Euangelicall, that which the Gospell hath reuealed.
Of legall righteousnesse, I finde there are three sorts spoken of;
1. One that is a perfect righteousnesse.
2. One that is a ciuill righteousnesse.
3. One that is an inward righteousnesse.
Perfect righteousnesse Legall, is the perfect fulfilling of the law in a mans owne selfe. And by this shall no man liuing be iustified before God; for, no man, since the fall of Adam, is able perfectly to fulfill the Law. If any can, then shall he be righteous by it: but none did, nor euer can; therefore, no man shall stand righteous by perfect legall righteousnesse in himselfe. Some will obiect: But a regenerate man may: for he is restored by grace; therefore though by Adams fall a man is disabled, yet by regeneration hee is inabled to fulfill the law perfectly.
I answere; It were so, if they were perfectly sanctified in their regeneration: but they are sanctified but in part, and it is not perfect vntill death: Obiect. 1. Thess. 5.23. We are sanctified throughout, spirit, soule, and body. If all those, what then remaines vnsanctified? therefore our sanctification is perfect. I answere: It is perfect in parts, but not in measure nor degree. As a childe is a perfect man in all the parts of a man, but not in the quantitie of anie part: So a childe of God is perfectly sanctified in all parts, but not in the measure of any part, vntill flesh, and mortality, and corruption hauehave an end.
Secondly, some may obiect: The virgine Mary sinned not: I answere: so teacheth indeede the Church of Rome, that she neuer sinned, that her life was free from sinne …ctuall, and her conception from sinne originall. But so taught neither the Scripture nor Gods Church: but, contrariwise, it is more then manifest, shee was a sinner. For first, she confesseth her soule reioiced in God her Sauiour: but if she were no sinner, she stoode in neede of no Sauiour. Againe, she died: but if she had not sinned, she should in Iustice not hauehave died. For death entred by sinne: and where no sinne is, there death is not due. Thus no man can be righteous by the perfect righteousnesse of the law, in himselfe.
Secondly, there is a ciuill righteousnesse: and that is, when a man in his outward actions, is conformable to the law, especially to the Commaundements of the second Table. For example; hee is free from the outward actions of murther, adultery, or theeuery, and such like: or he can refraine his anger, and ouercome his passions, that they shall not break out into open violence to the view of the world: and for the first Table; he comes to the Church, & professeth religion. All this is a ciuill righteousnesse, and by this can no man be iustified, nor made righteous. For first, it is not a perfect, but a most imperfect righteousnesse, and therefore cannot iustifie. It is so imperfect, that it is as good as none at all in Gods sight: for it is but an outward, and constrained, and dissembled obedience, and wants the inward and true obedience of the heart and soule.
Secondly, it cannot make a man righteous: for wicked men hauehave it, which are vnrighteous, and cannot be saued. Haman hated Mordecay in his heart: yea, his heart boyled in malice against him: yet the Story saith; That neuerthelesse he refrained himselfe till he came home, Ester 5.10. And therefore Christ saith, that except our righteousnesse exceede the righteousnesse of the Scribes and Pharisies, we cannot enter into the kingdome of heauen, Math. 5.20. Now what was theirs but an outward ciuill righteousnesse, whereby they kept the law, onelyonly in outward actions? as appeareth, in that Christ, afterward in the same Chapter, expounding the law, doth reduce it to the inward, which is to his full and proper sense: So then, yet wee hauehave not found that righteousnesse, which may make a man righteous.
Thirdly, there is a righteousnesse, called the inward righteousnesse of a Christian man, which is this; A man hauing repented, and his sinnes being forgiuen, hee is by the holy Ghost sanctified inwardly in his soule, and all the parts & powers of it. This sanctification is called inward righteousnesse. Now the Church of Rome saith, A man may be iustified by this. But it is not so, as appeares by these reasons: First, this righteousnesse is in this life imperfect: and that is proued by the Apostle, where he saith, VVee doe here knowe but in part, 1. Corinth. 13.12. Therefore, our vnderstanding is but in part regenerate: and as it, so consequently all other parts or powers of our soule, are but in part regenerate; and in them all, we are partly spirit, and partly flesh, Galath. 5.17. Therefore if our sanctification be imperfect, it cannot iustifie vsus. Againe, this righteousnesse is mingled with sinne, and vnrighteousnesse: and from this mixture, comes the combat betwixt the flesh and the Spirit (spoken of, Galath. 8.17). For these two are contrary one to the other.
If it be mingled with sinne, then it cannot make vsus righteous: no, nor the works of grace that come from it, though God in mercy reward them. And though as S. Iames saith, They iustifie our faith, and make vsus iust before men, Iames, 2.21: Yet can they not iustifie vsus before Gods Iustice; nor, at the barre of the last Iudgement, will they passe for payment. S. Paul saith, 1. Corinth. 4.4. I know nothing by my selfe, yet am I not thereby iustified; that is, I hauehave so walked in my calling, since I was an Apostle, and Minister of the Gospell; as I am not priuie, nor guilty to my selfe of any negligence therein. If he dare not stand to that, to be iustified by i…, who dare take hold, when he refuseth. Againe, no man can doe any perfect good workes, vnlesse hee be perfectly iust: For, how can perfection come out of imperfection? But no man can be perfectly iust in this sinfull body: as is proued in the first reason; therfore his works here in this life cannot be such, as may make him righteous.
But it may be obiected: Though our workes hauehave some defects in them, yet Gods mercy accepts them for righteous and iust; and therefore they may iustifie vsus. I answere: As Gods mercy accepts them, so must his Iustice be satisfied also; but they being imperfect, cannot satisfie his Iustice: for Gods infinite Iustice requires perfect satisfaction. But as for our best workes, as they are done by vsus, weigh them in the balance of Gods Iustice, and they are so light, as they deserue damnation: yet in Gods mercy in Christ, their defects are couered, and they are reputed good workes, and are rewarded; but we incroach vponupon Gods mercy, and abuse his Iustice, if therefore wee imagine, they should deserue Gods mercy, or be able to iustifie vsus in his sight. Thus then seeing Legall righteousnesse faileth vsus, let vsus come to Euangelicall.
Euangelicall righteousnesse, is that that is reuealed in the Gospell, and should neuer hauehave beene reuealed, if that of the Law could hauehave saued vsus. But when it (not by defect in it, but default in our selues) could not, then God in mercy affordeth vsus another in the Gospell.
Euangelicall righteousnesse is that that is in Christ Iesus; his it is, that must make a man righteous before God: But this Christ was an extraordinary person, consisting of two natures,
Godhead,
Manhood.
And accordingly, hee hath a double righteousnesse in his holy person.
First, as he is God, he hath in his nature the righteousnesse of God, and that is vncreated, and infinite; and therefore incommunicable: and so none is, nor can be righteous by it.
Secondly, there is in Christ a righteousnesse of his humanity: and this though it be finite and created, yet is it beyond measure, in comparison of the righteousnesse of man or Angell: So saith S. Iohn 3. God giueth not him the Spirit by measure.
This righteousnesse of Christ, as man or Mediator, consisteth in two things;
1. In the purity of his nature.
2. In the perfection of his obedience.
The first branch of our Mediators righteousnesse, is the holinesse of his humanity; which was perfectly sanctified in his conception, by the powerfull operation of the Godhead: and this was done at the first instant of his conception in the virgins wombe. From this purity of nature, proceeded his obedience, which was as perfect, as his nature was pure: and so pure a nature made a plaine way to perfect obedience. And therefore as his conception was free from sinne originall: so was his whole life from the least sinne actuall.
Now the Mediators obedience was double;
Actiue,
& Passiue.
And both these he performed in his owne person▪
His Passiue obedience was his passion, or suffering of whatsoeuer the Iustice of God had inflicted on man for sinne, whether for soule or body.
The Actiue obedience of the Mediators person, was his perfect fulfilling of the morall Law, in all duties to God or man, in thought, word, or deede; and all this for vsus, in our steade and on our behalfe. And here is true righteousnesse: for where the nature of anie person is perfectly pure, and the obedience perfect, the righteousnesse of that person is perfect. And I saye, all this was done by him for vsus: hee suffered all that wee should hauehave suffered, and suffered not: hee did that which wee should hauehave done, and did not. And this is that righteousnesse, by which, a sinner is made righteous before God. For, seeing legall cannot, it is this that must. And now wee hauehave found that righteousnesse, by which Noah and all holy men were made, and counted righteous; namely, that that is resident in the holy person of Iesus Christ the Mediator.
And yet this is aboue and beyond all reason, that one should be iustified by anothers righteousnesse: and the doctrine, though it be of God, and grounded neuer so strongly on Gods word, yet hath it enemies, and is mightily oppugned by the Church of Rome. Therefore let vsus first proue it: and then answere the obiections to the contrarie. Wee proue it thus;
First, from plaine Scripture, 1. Corinth. 3.24. Hee that knew no sinne, was made sinne for vsus; that we might be made the righteousnesse of God in him. What can be said plainer? he was made sinne for vsus, and wee righteousnesse by him. Therefore as Christ was no sinner in his owne person, but our sinnes were laid vponupon him, and so he was made a sinner by our sins: so, though we be not righteous in our owne persons; yet hauing …hrists righteousnesse imputed to vsus, we are made righteous by his righteousnesse.
Againe, the righteousnesse that must saue vsus, must be the righteousnesse of man and God: as in the aforenamed place, it is said, that wee might be made the righteousnesse of God in Christ. But no mans owne righteousnesse can make him the righteousnesse of God, nor can Gods righteousnesse be the righteousnesse of man: therefore it remaineth, that onelyonly Christ, being both God and man, hath in him that righteousnesse, which may make a man the righteousnesse of God.
Thirdly, the Scripture saith, Christ is the end of the Law to all that beleeue, Rom. 10.3. The end of the Law: that is, not the taker away, or abrogater of the law, but the fulfiller of it: as the abrogater of the Ceremonial, so the fulfiller of the Morall law. If he fulfilled the Law, for whom was it? not for himself. For as the Messiah was not slain for himself, Dan. 9.26. so he obayed not the Law for himselfe. For whom then? for all that beleeue. Therefore Christ doing it for them, they fulfill the Law in Christ: and so Christ by doing, and they by beleeuing in him that doth it, doe fulfill the Law. Now if it be not amisse to say, We doe in Christ fulfill the law: No more is it to say, Wee are made righteous by Christes righteousnesse; though it be his, and not ours, but onelyonly by faith.
Let vsus then see (in the second place) what the Church of Rome obiect against it. They first obiect thus:
As a man cannot be wise by another mans wisedome, nor rich by another mans riches, nor strong by another mans strength: So can he not be righteous by another mans righteousnesse.
I answer: The comparison is not alike. For one man hath no propriety in another mans wisedome, strength, or riches: but we hauehave a right and proprietie in Christes righteousnesse. Againe, the wisedome of one man, cannot be the wisedom of another; because they are two persons, fully and equally distinct: but it is not so betwixt Christ and a sinner: for, eueryevery beleeuer is spiritually, and yet truly and really conioyned to Christ, and they make one mysticall body; Christ being the head, and eueryevery true beleeuer being a member of that body: and therefore, that which is his righteousnesse, may be also truly ours. His, because it is in him; and ours, because we are knit to him. For, by reason of this mysticall vnion betwixt him and vsus, all blessings of saluation in him, as in the head, are diffused into vsus, as his members or branches; & yet are as properly still in him, as is the braine in the head of a man. And thus, though in sense and reason this cannot be, yet by faith and Gods spirit, the righteousnesse of Christ is made ours.
Secondly they obiect. If this be so, then God iustifieth wicked men; but God will not doe so: it is against the nature of his holinesse and Iustice. And againe, hee that iustifieth the wicked, is abhominable to God, Prou. 17.15. therefore God will not doe so himselfe.
We answere: The ground is good, but the collection is vntrue. God will not iustifie a wicked man, that is true: but that therefore a man cannot be iustified by Christs righteousnesse, is false. For, God doth not iustifie him that lieth rotting in his former sinnes, and weltring in his olde corruption; but him that beleeueth in Christ, and repenteth of his sinnes. And that man in his faith is iustified, and in his repentance sanctified, and so he is made a new man: yea, as S. Paul saith, He that is in Christ is a new creature: 2. Corinth. 5.17. For, as it is in the first conuersion, God turneth nor saueth no man against his will; but first makes him willing by his owne work alone, and then conuerteth and saueth him with his owne free will, working together with Gods grace. So is it in the work of Iustification; God iustifieth no wicked man: but makes him first iust and righteous in and by Christ, and then accounts him so. But then (will some say) the sinner hath no righteousnesse, but that of Christs; and that is in Christ, and not in himselfe: therefore he hath none in his owne person; how then can he be any thing, but a wicked man still? I answer; that is not true that is first affirmed. The beleeuing sinner hath more righteousnes then that that is in Christ. That which iustifieth him, is in Christes person: But the sinner, when he is iustified, is also sanctified, by the mighty work of Gods grace; and so he is made a holy man, and doth good and holy workes, because he is in Christ, though his sanctification be imperfect. To this end, saith S. Peter, Acts, 15.9. Faith purifieth a mans heart; for it is impossible a man should beleeue, and so be iustified, but hee must also be sanctified in his heart and life. Thus a sinner is iustified by Christs righteousnesse, inherent in Christ himselfe; and sanctified by Christs righteousnes, diffused from Christ into the sinner. And therfore his Iustificatiō is perfect; because, that that iustifieth him, is still in Christ: but his sanctification imperfect, because that that sanctifieth vsus, is in our selues; the one imputed to vsus, the other infused and inherent.
Againe, I answere, that if we take it in the sense of Scripture, It is true, that God iustifieth a wicked man. For S. Paul saith, Rom. 4. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted to him for righteousnesse. See, God iustifieth the vngodly: but how? euen as we heard before; not him that is vngodly after, but afore he be iustified: him that by nature, and in himselfe is vngodly, God iustifieth by working in him faith and repentance; by which, of an vngodly man, he is made a man iustified and sanctified.
Their last obiection is, If a sinner be righteous by Christs righteousnesse, then Christ is a sinner by his sinnes: for ther is the same reason of both. But Christ is no sinner, but the holy of holiest: and S. Paul saith, He knew no sinne, 1. Cor. 5. and himself for himselfe chalengeth his enemies, Which of you can reproue me of sinne? If then our sins cannot make him a sinner, no more can his righteousnesse make vsus righteous.
I answer: Here we graunt all, if they speake the words of the Scripture, in the sense of the Scripture; for Christ was a true and reputed sinner, in the sight of Gods Iustice: as hee that becomes surety for another, is a debter in his roome: or as he that vndertakes for a man, body for body, must answer for him, his owne body for his: so in all reason and iustice, Christ, though hee had no sinnes of his owne, yet being our surety, and vndertaking for vsus, and standing in our steade, our sinnes are iustly accounted his. And as for these places, & many more like, they are all vnderstood of personall sins; from all which, and the least contagion thereof, he was perfectly free. And therefore the same place that saith, He knew no sin (that is, in & for his owne person, knew not what sinne was) saith also, that for vsus & in our stead, he was made euen sin it selfe, that we might be made the righteousnesse of God in him. Thus Christ, in himselfe more righteous then all men & Angels, In our steade is a reputed sinner: and by the same reason, we (most vnrighteous in our selues) are clothed with Christs righteousnesse, and thereby are reputed righteous. And as Christ (though no sinner in himselfe) by being a sinner in our steade, and hauing our sinnes imputed vntounto him, became subiect to the wrath of God, and bare it, euen to death it self: So we, though not righteous of our selues, yet hauing Christs righteousnesse imputed to vsus, are made thereby partakers of Gods louelove; and for the worthinesse of that righteousnesse of his, so made ours, shall be glorified in heauen. And thus, now at last we hauehave found that true, and that only righteousnesse, which can make a man as it did Noah, righteous in Gods sight. Now it remaines to make vse of it.
First, here wee learne how foulely our nature is defiled with sinne, and stayned with corruption: the staine whereof cannot be washed away with all the water in the world; no, nor with the bloud of all creatures: no, not couered with the righteousnesse of all men and Angels, but onelyonly with the righteousnesse of God. And that sonne of God also, if he will apply that righteousnesse vntounto vsus, and make it effectuall, must become man, and liue, and die, and rise againe for vsus. A meruailous thing is it, and …orthy of our often consideration, that all the Angels and men in the world, cannot make one sinner righteous; but that Gods sonne must needes doe it: And that our sinnes are so hideous, as nothing can hide the filthinesse thereof, from the eyes of Gods Iustice, but onelyonly the glorious mercy seate of Christs righteousnesse. This may therefore teach vsus, how to esteeme of our selues, and our owne natures.
Furthermore: See here the great goodnesse of God to man. God put perfect legall righteousnesse in Adams heart in his creation: he receiued it for himselfe and vsus; and lost it for himself and vsus. God in mercy, purposing to restore man, thus by himselfe lost and cast away, giues him another, and a better righteousnesse then before. But because he saw man was so ill a keeper of his owne Iewels; he trusts not him with it, but sets that righteousnesse in the person of Christ Iesus, and commits it to him to keepe. Who, as he truly knowes the full value, and excellencie thereof, and as he deerely loues vsus: So he will most safely keepe it for vsus, and clothe vsus with it in his Fathers presence at the last day. A point of vnspeakable comfort to Gods children, to consider that their saluation is not in their owne keeping, where it might againe be lost; but in a safe hand, where they shall be sure to finde and hauehave it, when they hauehave most need of it: and to remember that their righteousnesse being in Christ, they cannot lose it. For, though they sinne, and so lose often the comfort of a good conscience for a time; yet they then lose not their righteousnesse, which is then in Christ; and to consider, that, when in this world they sustaine losses or iniuries, or lose all they hauehave vponupon the earth: that yet their righteousnesse (the riches of their soules) is then in heauen full safe in Christs keeping, and shall neuer be lost. This should make vsus learne to know Christ more and more: and to giuegive him the louelove and affections of our very hearts, that so we may be able to say with blessed Paul, 2. Timoth. 1.12. I know whom I hauehave beleeued, and I am perswaded that he is able to keepe that which I hauehave committed vntounto him against that day.
Lastly, if there be such a communion betwixt Christ and a beleeuer, that our sinnes were made his, and his righteousnesse made ours; This may teach vsus patience, and minister vsus comfort in all outward afflictions, or inward temptations; because it is certaine all our sufferings are his, and hee is touched with all the wrongs done to vsus. When hee was in heauen, he calls to Saul, Acts 9.4 Saul, Saul, why persecutest thou me? and at the last day, Math. 25.45. Whatsoeuer either good or euill was done to any of his children, he saith, was done to himselfe: and accordingly it shall be rewarded as done to him.
And thus wee hauehave taught that true righteousnesse, which iustifies a sinner, and made Noah righteous; and we see the vse of that worthy doctrine. And in this first point we hauehave the longer insisted, because it is one of the fundamentall points of Christian religion.
Hetherto of the first point; namely, what that righteousnesse is, which is here spoken of.
The 2. point to be cōsidered in these words, is, that this righteousnesse is that righteousnesse, Which is by Faith.
It is so called, because faith is the proper instrument created in the soule of man by the holy Ghost, to apprehend that righteousnesse, which is in the person of Christ; nor can it be any waies else either apprehended or applied: and therefore it is worthily called that righteousnesse, which is by faith; that is, which by faith is made a mans owne, or whereunto a man hath title by his faith. Here therefore two points offer themselues to our obseruation.
1. That true faith apprehends properly this true righteousnesse.
2. That onelyonly faith can doe it.
For the first, it is proued by apparant euidences of Scripure. S. Paul tells the Galathians (3.14) They receiued the promise of the Spirit, by faith. And S. Iohn saith, That as manie as receiued Christ, to them hee gaue power to be called the sonnes of God. And least any man should thinke that to receiue Christ, is not to beleeue in Christ; he addeth, Euen to as many as beleeue in his name (Iohn 1.12) And therefore faith is fitly compared to a hand that takes hold on a garment, and applieth it to the body, being naked: or to a beggars hand that takes or receiues a Kings almes: so faith in a mans soule takes hold on Christs righteousnes (which is the mercifull and liberall almes of the King of heauen) and applieth it to the poore and naked soule of the beleeuer.
If any man aske, how can faith apply Christ to the beleeuer? I answer: as a man, being in his corrupt nature, hath nothing to doe with Christ: So contrariwise, when the holy Ghost hath wrought faith in his heart by a supernaturall operation; then wee are to know, that as faith is the proper instrument to apprehend Christ: So is Christ and his righteousnesse the proper obiect for faith to work vpō. For, though it apprehend & apply all other promises which God makes to our soules or bodies: yet most properly and principally, and in the first place, it apprehends the promise of saluation, and the righteousnesse of Christ. Now for the particular manner, how faith doth thus; we are to know, that though it be spirituall & inuisible, and so not easily expressed to sense, yet is it done as properly by faith, as a garment is by the hand taken and applied to the body, or a plaister to a sore.
If any aske further; But when may a man know, whether his faith hauehave apprehended and applied Christs righteousnesse to his soule, or no?
I answere; when hee beleeueth particularly, that Christes righteousnesse is his righteousnesse, and hath reconciled him to God, and shall iustifie him in Gods presence, then doth faith worke his true and proper worke: for this cannot be done but by faith: and where faith is, this must needes be done.
The second point is, that faith alone, and no other vertue, nor spirituall power in mans soule, is able to doe this. And this may be proued by comparing it with all the principall vertues of the soule: for, amongst all, there are none that may come into comparison with faith, but hope and louelove: both which, especially louelove, hauehave their seuerall and special excellencies: yet hauehave neither of them, nor both of them this vertue to apprehend and apply Christes righteousnesse. The property of louelove, is to extend it selfe, and with it selfe to carie manie passions or affections of the heart, and to place them vponupon the thing that is loued: yet cannot louelove be said properly to apprehend Christ; for he must needes be apprehended, before he can be loued. And the proper action of Hope, is to waite, and expect for a blessing to come: so, hope waites for saluation, but properly apprehends it not. For, saluation must first be beleeued, and then hoped or expected: so saith Ieremie, Lament. 3.26, It is good both to trust and to waite for the saluation of the Lord: To trust, that is, to beleeue assuredly it will come (there is the action of faith) and to waite till it doe come (that is the action of Hope). Thus we see the seuerall natures, and actions, of these two worthy vertues. But the proper action of faith, is to apprehend and lay hold on Christ, and his righteousnesse, and to apply them to a mans owne soule: and that being done, then come LoueLove and Hope, & do their duties: And so, though louelove last longer then faith doth, yet faith is afore louelove, and makes the way for it.
To conclude this second point; Faith is a hand to take hold on Christ & his benefits. LoueLove is a hand to giuegive out tokens of faith both to God and man. For (1. Cor. 13.5) LoueLove seeketh not her owne, but others good: namely, the good of them that are loued. Hope is an eye looking out, and wayting for the good things promised. So, that as faith is the hand of the soule; so louelove is the hand, and hope is the eye of faith: LoueLove the hand wherby it worketh, and Hope the eye whereby it waiteth and looketh for the performance of such things, as faith hath apprehended and beleeued. If the Church of Rome thinke this any wrong to this holy vertue of louelove to be the hand of faith: let them know it is not ours, it is the doctrine of the Apostle, where he saith, Faith worketh by louelove. If faith worke by it, then surely louelove is the hand of faith. Thus faith worketh by louelove, waiteth by hope, but beleeueth by it selfe.
And for this cause, the righteousnesse, that makes vsus righteous before God, is rather called the righteousnesse of faith, then of any other Christian vertue, or grace of the spirit. And for the same cause is it, that so often in S. Pauls Epistles, it is called by the same name; as, Philipp. 3.9.
The third and last point concerning Noahs faith; is, that, Noah was made heire of this righteousnesse.
A speciall commendation of his faith, It made him heire of true and sauing righteousnesse: that is, it gaue him a true title vntounto it, & made him heire apparant of that glory, which it assureth eueryevery one that apprehends it by this true faith: and so he was made as certainly, and as truly partaker of it, as the young Prince is assured of his Crowne and Kingdom at his time, or the heire of his Fathers lands.
Here two most worthy doctrines doe offer themselues to our view.
1. The excellencie of faith.
2. The excellencie of a Christian mans estate.
The excellencie of faith appeares thus: It makes a holy man assured & certaine of his saluation by Christ Iesus. The Church of Rome saith, it is presumption in any man to thinke so, vnlesse he hauehave an extraordinary reuelation: but we learne from the Scripture, that if a man hauehave true faith; that is able to assure him of saluation. For, faith makes him an heire of true righteousnesse, and of saluation thereby. Now we know, the heire is most sure and certaine of his inheritance: what-euer hee gets or loseth, he is sure of that. But this righteousnesse and saluation by it, is his inheritance; therefore he may be, and is by faith assured of it. The Papists therefore doe wrong vntounto this doctrine, and deroga…e from the dignitie of true faith: But this is their custome, they will extoll any thing, rather then that which the holy Scripture so much extolleth; namely, true faith. For, if they knew what it is trulie to know Christ, and to beleeue in him by that faith, which worketh by louelove, they would then know, that faith makes a man heire of happinesse, and therefore most assured of it.
Secondly, here we may see the excellencie of a Christian mans estate: he is not naked, nor destitute of comforts; but is heire of a glorious inheritance, by meanes of his faith: and a Christian mans inheritance, is Christs righteousnesse. Out of which, we learne,
First, that no man by any good workes done by or in himselfe, can merit true and iustifying righteousnesse: the Pharisaical Papists teach so; but their conceit is here ouerthrowen, by the doctrine of the holy Ghost. For, sauing righteousnesse is his inheritance: which, we know, is alwaies gotten by the Father, and descends from the Father to the Sonne, as a free token of his louelove. And it were scornfull and absurd, to see a Sonne offer to buy his inheritance of his Father; it being against the nature of an inheritance, to come any other wayes, but by free gift from the Father to the Sonne: therefore our righteousnesse that must saue vsus, being as wee see duplicate page duplicate page here our inheritance; let vsus resolue of it, we cannot buie nor merit it.
Againe, heere is sure and solide comfort against all the grie…s, and crosses, and losses of this world: Gods children must needes hauehave their portion of afflictions in this life. But here is their comfort, they may lose their goods, liuings, possessions, their good names, their healths, their liues; but their inheritance standeth sure and firme, and cannot be lost. Let them therfore here learne, not to grieue out of measure: for a holy man may say thus to himselfe, and that most truly; My Father may frowne on me for my faults, and chastice me for my sinnes: but I am sure he will not disenherite me: for I am heire, by faith, of Christs righteousnesse; and I may lose many things, but I shall not lose that.
Thirdly and lastly, here must Gods children learne their duties. They are heires to a godly and glorious inheritance: and Christes righteousnesse is their inheritance; therefore they must learne to set and settle all their affections on this inheritance. For, there is nothing in the world more worthy to be affected, then a faire inheritance.
We must therefore first labour aboue all worldly things for this inheritance; namely, to be made partakers of this righteousnesse. This is that pearle, which wee hauing found, must sell all we hauehave to buy it. And when wee hauehave gotten it, wee must care to keepe it, and therefore must lay it vp in our verie hearts and soules: and keeping it, wee must reioyce and delight in it aboue the world, and all the pleasures of it.
This is the glorious portion which our God and Father leaueth vsus as his children: what should all the care of our hearts be, but to preserue it? Naboth had a little Vineyard, that came to him from his Father by inheritance: Ahab the King, would giuegive him money, or a better Vineyard for it. But Naboth would not: Nay (saith he) God forbid I should sell my Fathers inheritance, 1. Kings 21.3. &c. If he made such account of an earthly inheritance, what should we of the heauenly? if hee of a poore Vineyard, what should wee of the glory of heauen? If hee denied the King, to sell it for a better, should not wee denie the diuell, to leaue our part in Christ and his righteousnesse, for the world, or anie thing that hee can promise vsus? In all such temptations our answere should be; God forbid I should sell away my inheritance, which my God and Father gaue mee. Thus did blessed Paul, who esteemed the world, and all in it doung and drosse, that hee might winne Christ, and be made partaker of this righteousnesse. So must wee (if wee will be worthie of this inheritance) prize and value it aboue this world, and thinke basely of all the pompe and pleasures of this world, in comparison of it: and rather be content to lose the world, then to leaue it.
And lastly, when wee hauehave it, and are thus carefull to preserue it: where should our content, ioy, and delight be, but in this our inheritance? So doth the heire: nothing so reioyceth him, as to thinke of his inheritance. Here therefore the madnesse of carnall men is discouered, who reioyce exceedingly, in the honours, profits, and pleasures of this li… e (as Swine in their bellies) and neuer goe further: But alas, this is not their inheritance, if they looke to hauehave their soules saued. Therefore herein they shew themselues voide of grace, and of all hope of a better world. For, if they had, they would reioyce in it, and not in the vaine and transitory delights of this world, which perish in the vsing, and are lost with more torment and vexa…on, then they were kept with delight. We must learne …hen to vse this world, as though we vsed it not, 1. Cor. 7.3… ▪ And …f …he Lord vouchsafe vsus any portion of pleasures in this world, we must take it thankfully, as aboue our inheritance (& must therfore vse it lawfully & soberly); but hauehave our hearts, & the ioy of them vpō our inheritance, which is in heauen, whereof we are made heires by faith; and wherin we are fellow heires with this blessed Noah, who was made heire of that righteousnes, which is of faith.
And thus hauehave wee heard the most glorious commendation of Noahs faith: and of Noah by his faith, and of all the examples before the floud.
Now follow the second sort of Examples; namely, such as liued in the second world, after the floud.
They are all of two sorts: either
such as liued afore the giuing of the Law,
or after.
Afore the giuing of the Law, here are many: wherof, as of all the other kinds,
some are men,
some women.
The first of those blessed men after the floud, whose faith is here renowned, is Abraham that great Father: of whom, and whose faith, because he was a Father of so many faithful, more is spoken then of any one.