Noah's Flood Returning: OR, A SERMON Preached August the 7 th'. 1655. before the Right Honourable CHRISTOPHER PACK, Lord Major of the Honourable City of London, And the Right Worshipful, the Company of DRAPERS. By R. Gell, D. D. and Rector of the Parish of Mary Alder-Mary, London. 1 Thess. 5.3. For when they shall say, Peace and security: then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape. Judas 7. Even as Sodom and Gomorrah, and the Cities about them are set forth for an example. LONDON, Printed by J. L. and are to be sold by Giles Calvert at the Black-spread Eagle, at the West end of Paul's, 1655. TO THE RIGHT HONOURABLE, CHRISTOPHER PACK, Lord Major of the Honourable City of London, My Lord, AFTER Experience of God's great Goodness and Mercy towards myself, and my Neighbours in this City; in delivering us from the Imminent peril of Fire jan. the seventeenth, 1654. I was emboldened humbly to offer to Your Lordship, an Expedient for the prevention of the like dangers among us: And upon mine humble addresses to Your Honour, I found such a favourable Reception, and Yourself so sensible of what I submitted unto your serious consideration, that I have often wished an opportunity to acknowledge it: Now since Divine Providence hath so ordered it, that I was chosen by Lot to preach before Your Honour and the Worshipful society of Drapers; and having been much importuned by many of that Worshipful Company to print and publish my Sermon, such as it was: Upon which motion, weighing in myself the Argument of the Text, and the prosecution of it, (as I conceive) so needful and seasonable for these our times; Also observing your great wisdom, and vigilancy over this populous Mother-City of our Nation; and that you might be the more excited through God's assistance, to embrace and use all Occasions offered to prevent (through the mercy of God, the Judgements, and miseries which are impending and ready to fall upon us, and this whole nation for aught we know) by reason of our loud crying, and high provoking sins: Against which I desire to bear witness and express to this sinful world, my zeal to be a Preacher of Righteousness, which as the Wiseman saith, in the day of wrath, delivereth from death, Prov. 11.4. Upon these considerations Right Honble. I presume to publish and dedicate the said Sermon to your Lordship; being also more than confident, that what is sincerely and uprightly intended, will be favourably and candidely accepted by your Honour, and your Worshipful Society; Which is all the Return desired, and hoped for by him who is, My Lord, Your humbly devoted Orator to serve You and his Generation, In the Lord Jesus, Robert Gell. TO THE READER. Courteous Reader, THe Persons before whom this Sermon was preached, are specified in the Front of it; and the Occasion of Preaching it, in the Authors Dedicatory Application: but it is intentended by the Author for more public good, because every Bonum Utile, the Maxime-holdeth quò communius eo melius; Therefore to this end was resolved the Printing of it. And that None might snatch an occasion to cavil the Author, he hath been most careful, as his Inch of time would permit; (For he was necessitated to go out of Town, within two days after his Preaching) to set down in due order, what before he publicly delivered, and did commit the Inspection of All, to One that was willing and ready to see it done, as he knew the Authors mind; and therefore we hope it will come forth, both for matter form and intent, without just exception to any. But yet if any Supercilious Critic shall read, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then disdainfully subscribe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall presume (In the Authors behalf) to reply thus: it is easily believed, even that the probability of his first Act, (For its Object, is in plain English) that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If he savour Heavenly Truth, and be skilled in Divine Logic. W. P. A SERMON Preached before the Right Honourable, CHRISTOPHER PACK, Lord Major of the City of London; AND Before the Right Worshipful the Society of DRAPERS. Matth. 24.37, 38, 39 37 But as the days of Noah were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that No entered into the Ark: 39 And knew not, until the flood came and took them all away: So shall also the coming of the Son of man be. IF this Text seem not fit for the occasion of this grave and solemn Assembly, I doubt not but we shall find it, ere we leave it, suitable enough, and proper for the time. However, there is the same warrant both for the Preacher and his Text: The choice of both is to be referred unto the same Original. The words contain a Prophetical parallel touching the sudden and unexpected coming of Christ to judgement, which is delivered: 1. Succinctly, and briefly, verse 37. 2. More fully and largely, v. 38, 39 1. Succinctly and briefly: And so we have in the words these particulars; 1. Noah and the Son of man are parallel. 2. Noah had his days. 3. The Son of man hath his coming, or his days, as Luke 17.26. 4. The days of Noah, and the days or coming of the Son of Man, are paralleled. I shall not spend time in these; but only explain who this Son of Man is; and what his coming is. For all these and other parallels, will meet us in the second part of this Text. 1. The Lord Jesus very often styles himself the Son of Man, Matth. 8.20. and 9.6. and 16.20. besides many other places. And the reason is given by some; that thereby he might signify his humane nature, which he took upon him for man's sake, Heb. 2. For what is the Son of Man, but Man? as David explains one by the other, Psal. 8.4. Or, when he calls himself the Son of Man, he intimates, that he lives in mean repute, and a contemptible estate among men. Or, he gave himself that name, by which he would be more familiarly known and called. And this is all Interpreters make of this, when our Lord calls himself the Son of Man. But I believe our Lord had greater reason than these, why he called himself the Son of Man. Nor do I doubt but he had reference unto Daniel, who was most punctual in his observation touching the Messiah, and the time of his appearing in the flesh, and his coming to judgement, He is called, Dan. 7.13. The Son of Man. Object. But the words there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Son of Man. Answer, But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not similitudinis, but certitudinis, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 2.8. As a man, not in similitude only, but also certainly. As when St. Paul saith, 1 Cor. 16.13. Quit your selves like men, be strong, etc. For whereas Revel. 1.13. and 14.14. ye read of one like the Son of Man, no man questions but Christ is there to be understood. Our Lord therefore, hence implied that he was That Son of Man who was to appear, and to be born in Man, according to Gal. 4.19. Of whom I travel in birth, until Christ be form in you: which is the same that he meant, when he saith, He that doth the will of my Father which is in Heaven, he is my Brother, and Sister, and Mother. Whence, He is said to be the Judge of Man, because he is That Son of man who is to judge the quick and the dead, Acts 17.31. John 5.27. compared with Dan. 7.13. and of this Son of Man so judging the Psalmist speaks, Psal. 96.13. 2. As for the coming of That Son of Man, the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies also presence and being, which is more proper unto spiritual things. This coming may be many ways understood; but I shall consider it here only as in regard of Persons, or particular Churches, or generally in respect of all. In regard of Persons, so Jacob waited for him, Gen. 49.18. And St. John tarried until he came, John 21.22. for he was in that day, Revel. 1.10. whose day Abraham rejoiced to see; he saw it and was glad, John 8.56. 2. In regard of particular Churches, as that of the Corinthians, waiting for the coming of our Lord, 1 Cor. 1.5, 6, 7. and 4.5. and 1 Thessalonians, 5.23. I pray God your spirits may be preserved blameless unto the coming of our Lord Jesus Christ. 3. In regard of all, When every eye shall see him, Revel. 1.10. Of this last, this last coming, I understand our Lord here to speak: And this is parallel unto the days of Noah; In what respects, we shall understand from the more full and large explication of it. Wherein may be observed many parallels between the days before the flood, and the coming of the Son of Man. I shall content myself with these following. 1. In the days before the flood they were eating and drinking, marrying, and giving in marriage. And in these days, before the coming of the Son of Man, there is the like eating, and drinking, marrying, and giving in marriage. 2. They were so doing, until Noah entered into the Ark. And these will be doing the same until the coming of the Son of Man to take them away. 3. There was a flood prepared in the days of Noah to take those away, who were eating and drinking, etc. And there is a like flood of Calamities, a new deluge, an overflowing scourge prepared in the days of the coming of the Son of Man, to take these away. 4. Those of the old world knew not, until the flood came and took them all away. And these of this later world so doing, will not know (until the coming of the Son of Man) a like flood of calamities and judgements which shall take them all away. 5. There was an Ark for the preservation of Noah, and his household, into which Noah entered. And there is a Spiritual Ark of Regeneration for the preservation of the Spiritual Noah's house, into which he leads them. Before I speak of these particular parallels, I shall desire you to observe one general Truth, viz. That what was done in the Letter, and is recorded in the History of the Old Testament, the same is here acted over again in the New Testament and days of the Spirit. The former being the time of promise and threatening, according to the Letter: The latter being the fulfilling of what is promised and threatened, according to the Spirit: Which may serve as a clue to lead us into the light of many like Scriptures. I shall but name some, viz. first, the Story of the Creation, which is allegorized by the Prophets and Apostles. In the Beginning God created the Heaven and the Earth. The Thargum of Jerusalem turns it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wisdom, which is all one with what ye read, Psal. 104.24. In wisdom hast thou made them all; and 136.5, 6. Which wisdom is the Son of God, 1 Cor. 1.24. By whom all things were made, John 1.3. Col. 1.16. And therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Beginning of the Creation of God, Revel. 3.14. The Earth was without form and void, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 1. The Prophet hath the very same words importing man's unregenerate estate, Jer 4.22, 23. The Lord said Let there be light, Gen. 1. And God who commanded the light to shine out of darkness, hath shined in our hearts, 2. Cor. 4.6. Thus we read of the new creatures, the new heavens, and the new earth, and the new making of them; That I may plant the heavens and lay the foundation of the earth, and say unto Zion, Thou art my people, Esay 51.16. The first Adam was a type of the second, Rom. 5. And all things belonging to the first, were as it were cast in a mould of the animal life figurative of the spiritual; or as a picture rudely drawn with lead or a coal, is a preparation for more orient and glorious colours to be laid on in the Spiritual life. The more notable histories also have, and are to have their spiritual fulfillngs; Such were the Lords deliverances of his people from Pharaoh King of Egypt, and from Og King of Bashan, Exod. 14.22. Num. 21. And the Lord promises the fulfilling of the same; again, Psalm 68.22. And I will bring again from Bashan, I will bring again from the depth of the Sea, Esay 11.15, 16. and 51.10, 11. Zach. 10.10, 11. This promise is fulfilled after a more eminent and excellent manner, Mich. 7.15. According to the days of thy coming out of the Land of Egypt, will I show unto him marvellous things; what were they? the Prophet tells us from v. 19 He will turn again, he will have compassion upon us: he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. That promise of Christ to be born, Esay 7.14. was not accomplished only in the fullness of time, Gal. 4. but also to be fulfilled afterward in the Spirit among the Gentiles, Revel. 12. The promise that the ten tribes should return, Jer. 31. is said to be fulfilled, Matth. 2.18. The promise of the Spirit to be poured out, Joel 2. had a fulfilling, Act. 2. yet is it continually fulfilled, and fulfilling so often as there are vessels to receive it, Act. 2.39. And thus the Prophets and Apostles allegorise the Old Testament. And all the Fathers, in this very way of teaching, have imitated the Prophets and Apostles; And therefore I do not believe, that it is dishonourable to the Children, Patrizare, to be followers of their Fathers herein; much less to be followers of Christ, who doth here expressly give the allegory of what was figured in the history of Noah's flood. Come we now to the first of these parallels: in the days of Noah, they were eating, and drinking, marrying and giving in marriage; and in these days before the coming of the Son of man; they will be eating, and drinking, marrying and giving in marriage. Those customary manners and practices of the old world, are expressed to resemble the like usages of this latter world, and both aggravated by the time, in the days of Noah, and in the days of the coming of the Son of man; Which are laid down in 2. pair of natural actions. 1. Eating and Drinking. 2. Marrying and Giving in marriage. Which as in nature, so in Scripture they go together. Unto this example of Noah's days, Saint Luke adds the like of Lot's days, they did eat, they drunk, they bought, they sold, they planted, they builded. And what does our Lord blame in the first pair of the world's actions, eating and drinking? 2 For they proceed from natural desires implanted in us by the God of nature, and without which, the person of the man cannot be naturally preserved. The Lord blames not these actions, but their carnal security: who did eat and drink 2. Yea, their immoderate and inordinate eating and drinking; They were toti in his, they were wholly taken up in actions of this nature. And the Holy Ghost expresses it in the phrase here used, signifying an imperfect time, some past and some present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they were eating and drinking, and the agents those who spent and were spending their time thus, so a doing that they were yet about to do what they now did; they made it their business, and they went every day conscientiously about the doing of i●. The reason is, Though our calling be an high and heavenly calling, yet by reason of our earthly being, the present seeming good draws forcibly downward, which the Wiseman hath well observed, Wis. 9.15. That the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things. And whereas the man stands, as Hercules is fabled in bivio, with wisdom traceing on the right hand, and folly on the left: we read of Samlah (one of Edom's posterity) that he was of Masrekah; Samlah is the left hand, and Masrekah the drawing of vanity, Gen. 36.36. Now the stream of the thoughts, wills and affections can run insensibly but one way at once; For we cannot serve God and Mammon; God and the world, God and our belly. 2. They neglected the Preachers of righteousness: Venture non habet aures. And Quos perdere vult Deus dementat. Observe. Our Lord saith not, that they were gluttons and drunkards, but that they were eating and drinking. Even natural and lawful actions may be dangerous in regard of sin, which may cleave to them: or dangerous temptations unto sin, or in regard of some penal evil or true punishment. For Esau did eat and drink, and risen up, and despised his birthright; and is therefore called a profane person, Heb. 12. So, The people sat down to eat, and to drink, and risen up to play, Exod. 32.6. and the Sichemites did eat, and drink and cursed Abimelech: therefore whereas Jobs Children had a custom of feasting at one another's houses, Job 1.4. their father feared lest they might curse God in their hearts, and therefore he offered sacrifice in behalf of them continually, or all the days of their feasting. Matth. 22. our Lord saith not, that he who was called and afterward excluded from the supper, went to blow iniquity, but that he went to his farm; an honest though now a poor calling. Nor doth he tell us that the Merchant handled the balance of deceit, but only that he went to his Merchandise, a warrantable good profession. Thus in the days of Lot, Luk. 17.26. it is said, They bought, they sold, they planted, they builded; Our Lord saith not that they sinned simply in so doing; but he implies, that some dangerous temptation usually adheres unto these & such like actions, as to buying and selling. Many, saith the Wiseman, have sinned for a small matter, and he that seeks for abundance and will be rich, will turn his eyes away, he is avidus. As a nail sticks close between the joining of the stones, so doth sin stick fast between buying and selling, Eccle. 27.1, 2. Thus we have had the former pair of natural actions: come we now to the latter, which our Saviour adds to them by reason that the former pair of natural actions have such an influence upon the later; for eating and drinking dispose the body for marrying and giving in marriage. Yea, excessive eating and drinking incline men to the sins of uncleanness; First surfeiting and drunkenness, then chambering and wantonness, Romans 13. Therefore saith Solomon, Look not on the wine when it is red; or Proverbs 23.31. Thine eyes shall behold strange women. Now as they before the flood eagerly pursued the former desires, so did they as violently pursue these later; and so or worse do the men of the present generation. For we have such marrying and giving in marriage, as never was in the Christian world before these late times, proclaiming that great mystery, as the Apostle calls it in Ephes. 5. in the marketplace among the profane multitude. But what special reason is there for this? There is an inbred desire of perpetuating our being and name, which because it cannot be obtained in ones own person, the natural desire is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to propagate it by posterity. And herein is placed the naturals man's hope of immortality, Gen. 4.17, 19 And as without eating and drinking the person of a man cannot by nature possibly be preserved; so neither without marrying and giving in marriage, can mankind be orderly continued. But if the natural desire be not in due subordination unto the spiritual, that earthly marriage be not in order unto the heavenly, they who marry and are given in marriage are accounted no better than the children of this world, Luk 20.34. And he that married a wife, and therefore said he could not come, must not be admitted to the marriage Supper of the Lamb, Luke 14. And therefore the Apostle tells us, that marriage must be only in the Lord, 1 Cor. 7.39. But what reason is there that our Lord should name only these two kinds of excesses, eating and drinking, marrying, and giving in marriage. Had not all the world corrupted its way before the flood? Gen. 6. And before the overflowing scourge, our Lord foretells, that iniquity should abound; and all of us can witness the truth of it. All manner of iniquity abounds, in high, in low, in rich, in poor, universal iniquity, contrary to the universal righteousness of God. But the Spirit of God names only that kind of iniquity which was then, and I believe, is now most rife and common among all men, intemperancy, incontinency, luxury, lasciviousness, all manner of uncleanness. As for the other sins I doubt not but they are common also, yet it is to be observed, that they are more properly and usually found among some sorts of men; as pride commonly follows high places, and men in authority, especially, such as never were in authority before, Asperius nihil est humili cum surgit in altum. Covetousness, how ever it be too general, so that Mammon is one of the great City Gods, yet it's thought to be most rife among Officers, who very often are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bribetakers, Mich. 7.3. Envy though it be a sin now Epidemical, and most what hides itself under the name of zeal, yet it's usually found among men of Sciences and faculties; according to the Fable, that Envy being once missing in Hell, and sought for, it was found in Monasteries and Colleges, and so it is Academical; I wish it were not so in our Pulpits. As Saint Paul complained that it was of his time, some preach Christ of envy and strife; so extortion and oppression, however at this day very common, yet it usually harbours among Citizens, Ier 6.6. Simony is between Micha and his Levite, the Patron and his Clerk; Hypocrisy and the Art of seeming extreme rife at this day, is found among religious men. Deceit, fraud, circumvention among Merchants, Hos. 12.7. But as for intemperancy, incontinency, looseness of life, voluptuousness and sensuality, etc. These are common to all men, to the Subject as well as to the Prince, the learned as the ignorant, the poor as the rich, the wise as the foolish; and these bring the flood upon the world of the ungodly. 2. They were so doing, until Noah entered into the Ark: And they will be so doing, until the coming of the Son of Man. Would ye know the ground of this? Whoredom, wine and new wine take away the heart, Hos. 4 11. For as in nature all diseases, everberate and weaken the man, whence the affection must needs continue: So in this State, sin the disease of the soul weakens it, as Ezekiel intimates, 17.30. How weak is thine heart, since thou dost all these things, even the works of an imperious whorish woman. How dangerous therefore is it to adventure upon the beginning of sin, since having begun, it is so hard to relinquish it. Which Solomon certainly intended, when he said, In the transgression of an evil man, there is a snare, Prov. 29.6. whereby he is wound in the more fast, the longer he acts his transgression. The Prophet Jeremy speaks more plainly; Can the Aethiopian change his skin, or the Leopard his spots? Then may ye also do good, which are accustomed to do evil. Therefore let us take Solomon's advice which he gives, Prov. 17.14. In regard of strife and contention, leave it off before it be meddled with: So may we say of every sin, leave it off before it be meddled with. For this reason is common to all sin, which he applies unto strife: That the beginning thereof, is as when one lets out water: we soon will swell to an inundation of sin; and that brings with it a flood of vengeance which is the third parallel. There was a flood prepared in the days of Noah to take all those away who were eating and drinking, marrying, and giving in marriage. And there is a like flood of Calamities, a new deluge, an overflowing scourge prepared in the days of the coming of the Son of Man to take the like offenders away. The word in the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used only to signify Neah's Flood Gen. 6. verse 7. Psalm 29.10. It is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall, importing the great fall of waters; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confound, and so it notes that universal confusion of all things wrought by the Flood. Such a like flood there must be, even a flood of fire, is that proper? surely it is suitable to Saint John's expression who tells us of a burning Lake, and a Lake of fire, Revel. 19.20. and 20.10 etc. For thus the Lord in both floods, holds proportion with the sins of both worlds. The old world was overwhelmed with voluptuousness and sensuality, carnal sins, sins of the Concupiscible: and the Lord overwhelmed them with a flood of waters. But the greater sins of the later world, are spiritual, as great pride, (whereof 2. Esd. 8.50. Hypocrisy, Envy, Ignorance, Bloody zeal, Wrath made holiness, etc. Therefore the overwhelming scourge must be proportionable unto these spiritual sins, and sins of the Irascible even fire, war and bloodshed. For behold the Lord will come with fire, and with his Chariots, like a whirlwind, to render his anger with fury, and his rebuke with flames of fire; For by fire and by his Sword will the Lord plead with all flesh, Esay 66.15.16. But whence came either Flood? came it by chance? Or came it by an unavoidable fate and destiny? Surely, Judgement follows transgression; the deluge of water supposes a deluge of sin, the overflowing scourge supposes the overflowing and abundance of iniquity. And therefore Saint Peter tells us, that the Lord brought in the flood upon the world of the ungodly, 2. Pet. 2.5. It was first an ungodly world, and then the Lord brought in the flood upon it: whence it is called in the Dutch a Sin-flood. Again, the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 17.1, he hath sufficiency of that wherewith he punisheth; he hath a treasury of wrath, 1. King. 8.46. and he brings out of his treasury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Esay 13.6. The fire and the sword, the famine, and the Pestilence. Whence appears the vain assertion of Berosus, and Annius, that God had from the beginning determined a flood, which might be, and was foreseen in the stars and constellation of heaven. But that rule of Divines is most true; Praescientia Dei non imponit rebus necessitatem, though God foresaw both the sin and the sin-flood, yet his foresight imposed no necessity upon either. And therefore Calvin saith well, that the Chaldeans could not foresee the destruction which was imminent; because it proceeded not from the natural course of the stars, but from the secret counsel of God, to bring the flood upon the world of the ungodly. And how did, or shall it take them away? And how knew they not? 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 7.23. which we turn to destroy; but the word properly signifies to blot out, according to the analogy of waters, the flood may be said to sweep them away as filth, Proverbs 28.3. as a sweeping rain, as in the time of the overflowing scourge, the hail sweeps away the refuge of lies, and vain confidences of ungodly men, Esa. 18.17. 2. But knew they not? How was that possible? for they had eight preachers of righteousness, whereof Enoch was the first, who began to preach in the Name of the Lord. Those of the old world knew not until the flood came and took them away; And these of this later world so doing will not know, until the coming of the Son of man, like a flood of calamities, and judgements which will take them all away: Gen. 4.26. for so the words should be rendered. And Saint Peter calls Noah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Pet. 2.5. And these had warned them successively from the flood, that from Enoch, above 1000 years, that from Noah's first preaching 120. years, and have they not known? The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not only to know, but to consider and heed what we know; and therefore the LXX. turn it often by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thus Eccles. 5.2. They consider not, that they do evil, Hebr. 3.10. They have not known my ways, so Paul may be understood, Act. 23.5. I knew not, Brethren, that he was the high Priest, i. e. he considered not. Thus Saint Luke 21.31. opposeth the carnal security, that should be at the coming of the Son of man, with this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Take heed that your heart be not overcharged, etc. To know therefore is to take heed, which these did not, and therefore knew not: And so omnis peccans est ignorans. The reason why the men of that age knew not, that is, considered not until the flood came, and why the men of this age likewise heed not the coming of the Son of man. 1. The men of the former and later world are insensible and hardened by the deceitfulness of sin, Hebr. 3. 2. Being so hardened they sit down in the scorners chair and deride and mock those who warn them of the judgement to come: impius cum pervenerit in profundum peccatorum, deridet, Aquin. As for those of the old world, there are ancient monuments extant of their derision and mocking the holy men of God who exhorted them, and were examples of repentance unto the old world. Sem and Seth were in great honour among men, Ecclus 49.6. whom the men of that age endeavoured by all means to dishonour. As for Seth, he opposed Cain in stead of Abel whom Cain slew, he opposed the way of Cain who for his eminency of life was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accounted a kind of God among good men, saith Theodoret, deificatus homo, a deified man; and for that reason, he was opposed by the ungodly of his generation, who made his name a by word to posterity; and so they dealt with Sem, who opposed the growing of Idolatry. And therefore the wicked of that age abused him also; so Plutarch tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They called Typhon, i. e. whatsoever is destructive and hurtful) Seth or Smu, inserting Sem's name, those two great assertors of Divine worship and adversaries of idolatry; Seth the Father of Enoch the first preacher of righteousness, and Sem the Son of Noah the eighth and last preacher of righteousness immediately before the flood. These were the mockers in the days before the flood, And the Apostle tells us, that there shall be mockers and scoffers in these last days, the days before the overflowing scourge, 2. Pet. 3.34. Jud. verse 18. according to the Psal. 42.3. and Psalm, 89.51. Who slander the footsteps of Gods Anointed, and say where is the promise of his coming? The Prophet Esay having foretold the overflowing scourge, he forewarns the men of this generation, Isaiah 28.22. Be not mockers, lest your bonds be made strong. 3: A third reason may therefore be from the equity of the great Judge to bring the flood upon the hardened and deriding world; according to which equity, he proceeds, 2. Chron. 36.18. They mocked the Messengers of God and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy; therefore he brought upon them the King of the Chaldeans. Whence we may observe, that if the exorbitances and excesses of natural desires, eating and drinking, etc. such as God himself hath implanted in our natures be thus destructive, and bring the flood upon the world of the ungodly; how much more shall these excesses, and exorbitances become destructive which the devil himself hath sown in our nature. If the good seed be thus abused as to prove degenerate, which the good man sowed in the field, what shall become of tares, which the wicked man sowed in it? such are envy, and pride, and covetousness, and wrath, and false righteousness. Yet said the perverse judgement of the foolish world: every one can point at a great Eater, and reeling drunkard, and a poor lecher and indeed they are most infamous and shameful names; But the envious person gets credit by the worst of sins, being accounted zealous. Carnalia peccata plus habent infamiae, Spiritualia plus de natura peccati; saith Gregory In the days before the flood, they did eat, and drink, they married and were given in marriage, and the flood came, etc. But in these days before the overflowing scourge, which shall now come upon the world: there are, who spend their precious time in surfeiting, and drunkenness, in chambering and wantonness, in gaming, in carding, in dicing, Cautè sine Castè, which by woeful experience many decaying, and ruined families can witness. They of the old world were chaste, and honest in comparison of many in this present lascivious generation, they made use of the means ordained by God, and Nature for the satisfaction of their natural desires; They married wives and gave in marriage. But as for many of this later world they bond not their unruly appetites with the lawful use of marriage, but break all bonds of God and nature, and glory as if they had attained unto some notable degree of perfection in the flesh; all women are to them alike, they are of a new world, who neither marry nor are given in marriage, but are as the Angels, videl. such Angels as kept not their first estate or principality: such as walk according to their ungodly lusts. And therefore St. Luke in the parallel place to my text, Chap 17.26. relates our Lords words thus, They did eat and drink, they bought, they sold, they planted, they builded; there is no mention made of marrying and giving in marriage. They of Sodom prefigured the men of this unclean generation; and must not we expect a like judgement unto that of Sodom? If not a greater, when according to the Prophet, they justified the old world in all the abominations which they have done, Ezech. 16.51. These are most deceitful lusts, and would persuade us to security in them; but let no man deceive you with vain words, For because of these things cometh the wrath of God, Ephesians 5. Beloved in the Lord! The men of the old world had a time of repentance and humiliation granted them, before the flood, even 120. years; but the men of that age knew not their time, and neglected the eighth Preacher of righteousness, and while they were eating and drinking, etc. while they were yet in their carnal security, they knew not, and the flood came, and took them all away. And hath not the like time of humiliation and repentance been granted unto us before the overflowing scourge? hath not the Angel flying in the midst of heaven, preached unto them that dwell on the earth, saying with a loud voice; Fear God and give glory unto him: for the hour of his judgement is come, Revel. 14.6, 7. And shall we not know our time, our precious time? Shall we abuse it as they did, or worse than they did? shall it be said of us, as it was of the stupid Jews, Jer. 8.7. The stork in the heaven knows her appointed times, and the turtle and the crane, and the swallow observe the time of their coming; but my people know not the Judgement of the Lord. Shall we not know as they knew not, and shall the overflowing scourge surprise us in our like carnal security? Beloved! If we were well assured, that the coming of the Lord were near at hand, we would be awakenned out of our lethargy, our drowsy security, and look about us, that it might not take us at unawares. Now Beloved! The coming of the Lord to Judgement is near, even at the doors. Remember, I beseech ye the parallels which ye have heard. Our Lord tells us, that the coming of the Son of man to Judgement, should be like the Lords coming in the days of Noah. The like riotous eating and drinking, marrying and giving in marriage. The like, yea the same wicked men, For Enoch the seventh from Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prophesied to the same men. Therefore the wisdom of God hath so expressed the sins of the old world as past and gone, that under the same form of words is foretold the sin of this later world, Gen. 6.11, 12, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The earth was corrupt before God, and the earth was filled with violence. Which words signify as well, The earth shall be corrupt and the earth shall be filled with violence. And who sees not that the words are as true of this later, as of the former world? The same decree of the Judgement reaches as well to this later as to the former world, 2 Pet. 3.7. Yea the signs preceding our Lords coming have all, or most of them had their accomplishments. Impostors and deceivers coming in the name of Christ, have deceived many Wars for religion with their effects. Persecutions of the Saints. The abounding of iniquity, and decay of love. The preaching of the Gospel in all the world. The discovery of the abomination of desolation. A woe to them that preach the Gospel. The darkening of the Luminaries and the old Heavens. The sign of the Son of man in heaven even Christ on the Cross with his wounds in his hands and his feet, and the Angels round about him, hath appeared in Frankenland in Germany about two years since, in the view of thousands, three hours together at midday, if there be any belief to be given to the constant testimony of many witnesses. Besides all these comparisons between the days of Noah, and the coming of the Son of man, I shall add one more touching the time. I conceive it worth your observation; That just so many years were from the first Adam to the flood of Noah, 1656. and somewhat more as will be run out, from the second Adam, or Christ in the flesh, the very next year, 1656. toward the end. It is true; The Lord hath put the times and seasons in his own power, Nor dare I to determine the set time. Nor hath the Lord himself revealed it. But many believe that the next year will bring with it a notable change in the world, yea; yea, many place the end of the world in that year; And find the same Chronographical number of years, 1657. in these words MVnDI ConfLagratIo. See Alsted in his Chronology. Surely these Synchronismes and periods of time are not to be neglected. And I believe there is no wise man, who observes Tempora, & mores, the times and manners of men of this present generation, but he will confess that we are ripe, thorough ripe for Judgement, and all things at home and abroad look fatally that way. What think we of the many great fires in foreign parts, and in this nation, and in this Mother-city? what else bided they, but the beginnings of Judgement, that must be managed by fire? All other parts of this nation have suffered their share of the wars. Look into the Word of God, and see whether the Metropolis or mother-City be not always threatened; as of Moab; Rabbath of the Ammonites, and many the like, yea Jerusalem in Judaea, according to Jer. 6.6. It's said, this City is to be visited, and for the reason following etc. Here the fire was first kindled which hath burnt in all the neighbour nations. Hither all the spoils have been brought. Many of our next neighbour nations have been sent into foreign Countries. Are there no nations left to send us also? O utinam ego in hisce falsus Chalchas essem! Would God I were deceived in all these! The Lord avert this overflowing scourge from us! But Beloved, The time of grace yet lasts. Wherefore if we be wife, while we have time, let us do as Noah did; Being moved with fear, he built an Ark. And that is, The fifth and last parallel, There was an Ark for the preservation of Noah and his house, into which Neah entered. And there was, and is a spiritual Ark of Regeneration for the prefervation of the spiritual Noah's house, into which he leads them. And what is that Ark spiritually but the Church? saith St. Austin Expressly, Nulli nostrûm dubium est, Arcam Noë, saluâ rerum gestarum side, Ecclesiam fuisse figuratam. This, saith he, some might think to be an invention of man, unless the Apostle himself had averred as much, 1 Pet. 3.20, 21. The long-suffering of God waited in the days of Noah while the Ark was preparing wherein few, that is, eight souls were saved by water. 1. They were saved in the Ark, figuring the proportion of Christ's dead body. Divers of the Ancients have their mystrcall understanding of the Ark; One more bodily. The dimensions or measures of the Ark have the same proportion with those of a man's body, lying flat upon the back; whose depth from the back to the breast, is the tenth part of its length, as 30. is to 300. and the breadth from side to side is the sixth part of the length, as 50. is to 300. Which is the proportion of the Ark. 2. Another they have more spiritual. The three stories in the Ark, and regions in the body answer to the three degrees of Baptism in the name of the Father Son and the holy Spirit, Matth. 28. Accordingly St. Peter applies it unto Baptism, 1 Pet. 3. In reference unto this and representation of it, the bodies of the dead were wont to be washed, Act. 9.37. Hebrews 10.22. 2: They were saved in the Ark by water, which imports the washing of Regeneration, Tit. 3.5. and therefore St. Peter presently adds, The like figure hereunto even Baptism doth now save us. By which water we are to understand the word which ordinarily is joined to Baptism, Heb. 6.2. The doctrine of Baptisms, Ephes. 5.26. the washing of water by the Word. and therefore Philo Judeus saith, that the saving of Noah and his house by water, was an image and figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Regeneration or being born again from the dead, which the Apostle himself affirms, 1 Pet. 3.21. the same which ye read, Col. 2.12. buried with him by Baptism etc. This is called Regeneration, or being born again, or the second birth, because it hath a former birth, a first birth presupposed. But that first birth is not the natural generation, or birth according to nature, but the new birth, the first and new creation of which St. James speaks, Jam. 1.17, 18. Of his own will he begat us that we should be a kind of first fruits etc. Of such a good will are the obedient children who are not fashioned according to their former lusts in their ignorance, 1 Pet. 1.14. Such are the new born babes, cap. 2.2. Rom. 7. Gal. 4.19. & 5.17. the Regeneration is yet a further degree, as being of those who are conformed unto the death of Christ by dying unto sin, and to his life by conformity unto his Resurrection. Such Regenerated Ones are they who are born from the dead with Christ, and so become children of the Resurrection. But saith the poor Soul, if there be no escaping of the flood, no salvation but in such a spiritual Ark, What shall become of me? Alas! mine iniquities come about me like water, and the floods of ungodliness make me afraid. Harken what the true Noah thy Comforter saith unto thee, Let not thy heart be troubled, Joh. 14.1. Not troubled? Here's a distinction that's threatened unto all the earth an overflowing scourge, a consumption determined upon the whole earth: And how then can I, but I must be troubled? there is indeed a degree of faith which may consist with fear and doubting. Peter had that little faith, and was afraid and doubted, Matth. 14.30, 31. That little saith cannot support to hinder the soul from sinking; Thou believest in God the father, believe also in Christ, Joh. 14.1. that faith upholds the soul from sinking into despair. Therefore the Ark, Gen. 7.18. which is said to have gone upon the waters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to divine artifice may as well be turned, the Ark shall go upon the waters: whence Jesus Christ is said to be our hope, 1 Tim. 1.1. And therefore till Christ comes, the children are all their life time subject to bondage and fear, Hebr. 2.15. This is the true Noah who redeems us from the curse, that the blessing may come upon us through Faith, Gal. 3. The blessed God begets thee again to a lively hope by the Resurrection of Jesus Christ's 1 Pet. 1.3. Though now for a season thou be in manifold temptations, verse 5. these are as the waters of Noah Esay 54.8. But alas, the waters come unto my soul, Psal. 69.1. The Title of the Psalm is Pro iis qui commutabuntur: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for those who are converted, changed, renewed, begotten again. In behalf of these the Lord is upon many waters, Psalms 29.3. yea, verse 10. The Lord sits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Noah's flood, (so the word is properly used) and steers and guides thy Vessel to the Haven of life and peace. But when the overflowing scourge overwhelmeth the world, how shall I escape? Thou knowest not how; nor did Noah, when he spared not the old world, but saved Noah; nor did Lot know, when the Lord turned the Cities of Sodom and Gomorrah into ashes and delivered just Let. The Lord knows (though we know not) How to deliver the Godly out of temptations, and to reserve the unjust to the day of judgement to be punished, 2 Pet. 2. Beloved! Let me now act the part of a Preacher of Righteousness. Let us all be exhorted to enter into this Ark of Regeneration. The Jews have a proverbial speech; When the Lord opens Din, then let Israel betake themselves unto their houses. The Lord hath now for many years opened Din, even the treasury of his judgements upon us: But withal he hath set the door of the Ark, even the strait gate of Mortification, open unto us. And the Preachers of Righteousness, they exhort us daily to enter in. But as when the eight persons had preached for many years, how few alas! how few were persuaded to enter into the Ark? We read but of eight souls that were saved. Lord, saith the Disciples, Are there few that shall be saved? Our Lord answers, Strive to enter in at the straight gate, Luke 13.23.24. When Noah was entered into the Ark, the floodgates of heaven were opened. It was then too late to enter; the flood came and took them all away. O let us now strive to enter in at the straight gate; For the time will come, yea come it will when many shall strive to enter in, and shall not be able; when once the Master of the house is risen up, and hath shut to the door etc. O beloved! let us seek the Lord while he may be found, let us call upon him while he is near, Isa. 55.6, 7. in the great water-floods they shall not come nigh him, Psal. 32.6. But we are professors of the godly party; such as hear the Word, receive the Sacrament; we are sure of our salvation, though we have our infirmities etc. Beloved! In Noah's time, and before, cain's posterity were great pretenders to Religion. Enoch cain's eldest son a man dedicated unto God. His grandchild Mehujael, Annuntians Deum, a preacher, one who spoke much of God. Another of of his race Lamech, an humble man. And do we not see, especially now Religion is in fashion, that many who walk in the way of Cain, and walk after their own lusts, yet make great profession of religion? They tell the spiritual Noah that they eat and drink at his table, and he hath taught in their streets; yet the door will be shut even against these, and they shall hear their doom. I know ye not, depart from me ye workers of iniquity. But we are Beloved of God; elected before the foundation of the world; so that whatsoever our infirmities are, we are sure of our salvation. Our Lord will say to such in the Judgement; Thou thoughtest wickedly that I was even such a One as thyself, but I will reprove thee etc. Psal 50. And hath not God chosen all his Elect in Christ before the foundation of the world, that they should be holy and without blame before him in love? Ephes. 1. These men consider not that salvation is deliverance from sin, Matth. 1. And can they be sure of salvation from sin, while yet they willingly live in their sin? Or do they think, that God loves his own righteousness, which is himself, or them better? The righteous Lord loveth righteousness, Psal. 11.7. Little children let no man deceive you: He that doth Righteousness is righteous, even as he is righteous: He that committeth sin is of the devil, 1 John 3.7. If any man call his customary sins infirmities (as commonly they do who walk in the way of Cain) let him know that such infirmities they are, as exclude those who do them, out of the kingdom of God, 1 Cor. 6.9, 10. Gal. 5.21. Let us therefore inquire what manner of men they were, who perished in the flood. 2. What manner of men the most are, who live in this present age before the overflowing scourge. 3. What wanner of men we ought to be, who may hope to escape the overflowing scourge. As to the first query, the answer is in the text, They were eating, and drinking, marrying etc. As for the second, the men of this generation are like to those as our Saviour foretold, but fare exceeding them in the same and many other sins: such are unfaithfulness toward God and men, for when the Son of Man cometh shall He find faith on the earth? Luke 18. Abundance of iniquity, want of love to God and men, Matthew 24.12. But the Apostle foretells what a deluge of iniquity should flow into these later days even the dregs of time, 2 Tim. 3.1.5. This know that in the later days perilous times shall be: for men shall be lovers of themselves. And who sees not this Prophecy fulfilled? 3. What manner of men ought we to be, who may hope to escape the overflowing scourge? who may with confidence and comfort expect the coming of the Son of Man? Saint Paul gives Timothy great charge to keep the Commandment without spot, until the approaching of our Lord Jesus Christ, 1 Tim. 6.15. And Saint Peter having warned us of the day of the Lord, It shall come as a thief in the night, 2 Pet. 3.10.11. at the 14. verse, Wherefore beloved, seeing we look for such things, be diligent that ye may be found of him in peace, and without spot, and blameless. O let us not be Curvae in terras animae, A crooked Generation; Ventri obedientes, grovelling on the Earth, bowed to the earth and earthly things, whose belly cleaves to the ground; but let us remember our Lord's Exhortation, Luke 21, 28. minding his Disciples of his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Look up, and lift up your heads, for your redemption draweth nigh. Let us avoid all known sin; Let us remove anger from our heart, and evil, the concupiscible from thy flesh, Eccles. 11. suspect and fear the danger of lawful actions. The Table may be made a snare, Psalm 60.22. When our Lord was an hungered, and not till then, the tempter came unto him, Matthew 4.2, 3. Eat and drink we, our loins girt, Gird your loins of your mind, be sober, and hope to to the end, for the grace that is to be brought unto you at the Revelation of Jesus Christ, 1 Pet. 1.13. For he who hath this hope, purifies himself as God is pure, 1 John 3.3. Believe the threaten of God as well as the promises. Noah believed not only the promises of God, but the threaten also; so that being moved with fear, he built an Ark. The Ninivites believed God, when Jonah threatened them. We, that we may be able to do, the grace of God that bringeth salvation to all men, hath appeared; teaching us to deny ungodlyness and worldly lusts, and to live soberly, righteously and godly in this present world, looking for the blessed hope of the glorious appearing of the great God, and our Saviour Jesus Christ. FINIS.