Chapter V…

Chapter V

Ver. 1. "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him." The Holy Ghost having thus largely treated of Cain and his offspring, and of the head made against him by Seth and Enos, and of the good success that followed, he now comes to treat of the church in particular, and of the flourishing state of the same.

"This is the book." The Holy Ghost cuts off the genealogy of Cain, accounting him none of the race of the church, although before he was within the pale thereof. John observing this, calls him, "a child of that wicked one" (1 John 3:12), as our Lord also accounted Judas. Wherefore, he here begins his book again, that this wicked race might be quite excluded. "Let them be blotted out of the book of the living, and not be written with the righteous" (Psa 69:28).

"In the day that God created man, in the likeness of God made he him." Although by this new beginning the Holy Ghost excludeth Cain, yet he fetcheth the genealogy of the church from the day that man was created; intimating that God, in the very act of creation, had a special intention to plant him a church in the world; and therefore, even before sin was in the world, the image of God was upon man, as a token of his special respect, and of the great delight that he intended to take in that creature above all that he had made (Pro 8:30,31).

Ver. 2. "Male and female created he them; and blessed them, and called their name Adam, in the day when they were created."

When Adam was created, the Lord created two in one: So when Christ, the head of the church, was chosen, the church was also chosen in him.

"And blessed them." With the blessing of generation: A type of the blessing of regeneration that was to be by Christ in the church, according to that which is written, "So shall thy seed be" (Eph 1:4).

"And called their name Adam, in the day when they were created." So that in the man the woman is included: "Neither is the man without the woman, neither the woman without the man, in the Lord" (1 Cor 11:11). For the Holy Ghost, in the work of the new creation, of which this creation was a type, counteth not by male and female, but "ye are all one in Christ Jesus" (Gal 3:28). Wherefore, women are not to be excluded out of the means of salvation; nay, they have, if they believe, a special right to all the promises of grace that God hath made to his saints in all ages: Yea, "she shall be saved in childbearing, [though she bear children,] if she continue in faith, and charity, and holiness with sobriety" (1 Tim 2:15).

Ver. 3. "And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth."

Here also by the book of Chronicles, the Holy Ghost carrieth away the genealogy, because Abel had no children, saying Adam, Seth, &c. (1 Chron 1:1).

"An hundred and thirty years." Behold the rage of hell! For until Seth stood in Abel's place, religion was greatly hindered, and that was after the world had stood an hundred and thirty years. Indeed, Abel, while he had his breath, did hold it up in the world; but Cain, who was of that wicked one, smote him and religion both to the ground.

"And begat a son in his own likeness. Who can bring a clean thing out of an unclean? not one" (Job 14:4). If the father be polluted with the inward filth of sin, the son must needs be like him: "I was shapen in iniquity; [said David] and in sin did my mother conceive me" (Psa 51:5). Seth then was no better than we by nature, but came into the world in the blood of his mother's filth: "What is man, that he should be clean? and he which is born of a woman, that he should be righteous?" (Job 15:14).

This therefore should teach us not to count of our election, and of our effectual calling but by the word of God. Seth by nature was a sinful man, and yet the chosen servant of God; the first that took up God's quarrel after the death of blessed Abel.

This should also help us to hold up the bucklers against the kingdom of the devil and hell. Seth was subject to like infirmities with us, and yet he got ground of the children of iniquity. I know a sense of our own infirmities is apt to weaken our hand in so mighty an undertaking, but it should not: Although we be like old Adam by nature, yet God is able to make us stand.

Ver. 4. "And the days of Adam, after he had begotten Seth, were eight hundred years: and he begat sons and daughters."

Adam therefore, as a type of Christ, reigned in the church almost a thousand years. The world therefore beginning thus, doth shew us how it will end; namely, by the reign of the second Adam, as it began with the reign of the first.

These long-lived men therefore shew us the glory that the church shall have in the latter day, even in the seventh thousand years of the world, that sabbath when Christ shall set up his kingdom on earth, according to that which is written, "They lived and reigned with Christ a thousand years" (Rev 20:1-4). They:--Who? The church of God, according also as it was with Adam. Therefore they are said by John to be holy, as well as blessed: "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God, and of Christ, and shall reign with him a thousand years" (v 6). In all which time the wicked in the world shall forbear to persecute, as did also the brood of wicked Cain in the days of Adam, Seth, &c. Hence therefore we find in the first place the dragon chained for these thousand years.

Ver. 5. "And all the days that Adam lived were nine hundred and thirty years: and he died."

Adam therefore lived to see the translation of Enoch: In whose translation a conquest was got over all the enemies of his soul and body: So Christ shall reign in and among his saints till all his enemies be destroyed. "The last enemy that shall be destroyed is death" (1 Cor 15:26); which shall be swallowed up when the members of that glorious head have put on incorruption, and their "mortal shall have put on immortality." Adam's reigning therefore until Enoch's translation, looks like a prophecy of the perfection of Christ's kingdom: For he shall reign till he hath "delivered up the kingdom to God, even the Father" (v 24): As Adam, till his Enoch was translated and took up to God.

Ver. 6. "And Seth lived an hundred and five years, and begat Enos."

Seth therefore stood by the truth of God, a long time, without much help or encouragement from man; which was a great trial to his spirit, and proof of the truth of his faith, and tended much to the perfection of his patience. Somewhat like this was that of Paul, who had no man stood with him when he stood before Nero.

Seth was set in the stead of Abel, to keep the gap against the children of hell; which, by the grace of God, he faithfully did, even till Enos was sent to his aid and assistance.

Seth therefore was the forlorn hope of the church in those days. So set of God to put check to the enemy, until the church was increased, and more able to defend herself from the outrage.

This therefore should teach the saints of God, especially those that are sent before, against the offspring of Cain, to stand their ground, and not to shrink like Saul, till God shall send others to take part with them (1 Sam 10:8; 13:8-14).

Thus David stood, as it were, by himself, against the wicked that was in his day; which made him cry, "Who will rise up for me against the evil doers," or who will stand up for me against the workers of iniquity? (Psa 94:16).

Ver. 7. "And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters."

Hence also we may gather great encouragement who are set in the front of the army of the Lamb, against the army and regiment of Cain. Seth, saith the Spirit, was set in the stead of Abel, there as forlorn, to defend religion: Must he not now be swallowed up? Will the blood-hounds let him escape? Behold, therefore his life must be accounted a wonder! As was also that of Paul (1 Cor 6:9). But for Seth to stand eight hundred years against such a murderous crew, and yet to have his breath in his nostrils! Our times are in thy hands, and thou, Lord, "holdeth our soul in life" (Psa 66:9).

"And all the days of Seth were nine hundred and twelve years, and he died" (v 8).

His life was therefore eighteen years shorter than that of Adam; he lived fifty-five years after Enoch, and died six hundred and fourteen years before the flood.

Ver. 9. "And Enos lived ninety years, and begat Cainan." Cainan signifieth a buyer, or owner. Let it be with respect to religion, and then the sense may be, that he had this privilege in religion by the hazard of his father and grandfather's life; they bought it for him, and made him the owner of it: As Paul saith, He gave not place to the false Apostles, "that the truth of the gospel might continue with the Galatians" (2:5). As Jotham also said to Shechem, "My Father fought for you, and adventured his life far, and delivered you out of the hand of Midian" (Jude 9:17). Namely, that they might still be owners of the inheritance that the Lord had given them. This shews us then, that the fruit of a constant standing to the word of God, is, That the generations yet unborn shall be made the possessors and owners of it.

Ver. 10. "And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters."

He lived then to see his son enjoy the fruits of his own constancy to the truth, so long a time as eight hundred years, &c. as we hope God's people now may do. 'Tis true, they now do own the truth with hazard, and do hold it up by enduring much misery, according to the rage of wicked men; but, I say, 'tis hoped others will reap the fruits of our travails, and that some of us shall live to see it, as Enos lived to see his Cainan possess religion eight hundred years.[26]

Ver. 11. "And all the days of Enos were nine hundred and five years: and he died."

He lived then one hundred fifty-three years after Enoch, and died five hundred and sixteen years before the flood.

Ver. 12. "And Cainan lived seventy years, and begat Mahalaleel."

Mahalaleel, signifieth praising God. Wherefore he was born in settled times, wherein religion met with little or no molestation. It began to be as hereditary in the days of blessed Cainan; wherefore it was requisite that the very next that should possess the truth, should spend their days in praising God (Rev 11:15). And thus it will be at the downfall of Antichrist: "After this [saith John] I heard a great voice of much people in heaven, saying Allelujah; Salvation, and glory, and honour, and power unto the Lord our God...And a voice came out of the throne saying, Praise our God, all ye his servants; and ye that fear him, both small and great" (Rev 19:1-6).

"The whole earth [saith the Prophet] is at rest and is quiet, they break forth into singing. Yea, the fir-trees rejoice at thee, [O thou brood of the blood-thirsty Cain,] and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us" (Isa 14:7,8).

Ver. 13. "And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters."

God gave him a long possession and enjoyment of the fruits of his father's labours. They sowed (as Christ said) and he was entered into their labours: They sowed in tears, and he reaped in joy. Mahalaleel, or praise our God, was the language of those times.

Ver. 14. "And all the days of Cainan were nine hundred and ten years: and he died."

He lived then two hundred and forty-eight years after Enoch, and died four hundred twenty-one years before the flood.

Ver. 15. "And Mahalaleel lived sixty and five years, and begat Jared."

Jared signifies ruling, and sheweth us what is the holy fruits of peace and thanksgiving in the church; to wit, government according to the testament of Christ (Acts 9:31). It is hard to have all things according to rule, in the day of the church's affliction; because of the weakness and fearfulness of some; and because possibly those who have most skill in that matter, may for a time be laid up in chains: but now when the church hath rest and quietness, then as she praiseth God, so she conceiveth and bringeth forth governors, and good government and rule among her members. David, a man of blood, could not build that house to the Lord, which peaceable Solomon, that man of rest, afterwards did (1 Chron 28:3,6). When armies are engaged, and hot in battle, 'tis harder to keep them in rank and file, than when they have rest, and time for discipline. Jared therefore is the fruits of thanksgiving, as thanksgiving is the fruits of peace and possession.

Ver. 16. "And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters."

He lived not only to give thanks unto God, but to shew to all that he gave thanks in truth, by submitting his neck the rest of the hundred of years that he lived, to the holy law and word of God.

A good rule to prove people by; for all that pretend to give thanks for liberty, put not their neck under the yoke, but rather use their liberty as an occasion for the flesh, than by love to serve and advantage one another in the things of the kingdom of Christ (Gal 5:13; 1 Peter 2:16). But as "the bramble said to the [rest of the] trees," so saith Christ to such feigned thanksgivers, "If in truth ye anoint me king over you, then come and put your trust in my shadow" (Judg 9:15). Submit to my law, and be governed by my testament. Let your thanksgiving bring forth Jared, and walk with God in the days of Jared.

Ver. 17. "And all the days of Mahalaleel were eight hundred ninety and five years: and he died." He lived then three hundred and three years after Enoch, and died three hundred and sixty-six years before the flood.

Ver. 18. "And Jared lived an hundred sixty and two years, and he begat Enoch."

Enoch, is taught, or dedicate: The true effect of rule or government, be it good or bad: in Cain's posterity it was bad; "for an evil tree cannot bring forth good fruit." By Enoch here, we are to understand, one taught in, and dedicated unto, God. This Enoch therefore was a son that would hear the rules, and submit to the government of his father Jared. "As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear" (Pro 25:12).

Ver. 19. "And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters."

He lived therefore to see the fruit of his good rule and government in the church, even to see his teachable and dedicated son caught up to God, and to his throne. A good encouragement to all rulers in the house of God, and also to all godly parents to teach and rule in the fear of God; for that is the way to part with church members, and children with comfort; yea, that is the way, if we shall out-live them, to send them to heaven, and to God before us.

Ver. 20. "And all the days of Jared were nine hundred sixty and two years: and he died."

He lived then three hundred thirty-five years after Enoch, and died two hundred thirty-four before the flood.

Ver. 21. "And Enoch lived sixty and five years, and begat Methuselah."

Methuselah signifieth, Spoiling his death: this therefore is the true fruits of one that is truly taught in, and dedicate to the service of God, as Enoch was; by this means he spoileth his death: wherefore he adds, "And Enoch walked with God." Walking with God, spoileth death, or overcomes it, or it shall be prevented, he shall not be hurt therewith: As Christ saith, "If a man keep my saying, he shall never taste death" (John 8:52).

Ver. 22. "And Enoch walked with God, after he begat Methuselah three hundred years, and begat sons and daughters."

These words [after he begat Methuselah] may have respect either to his beginning to walk with God, or to the number of the years that he lived after the birth of Methuselah, or both.

If it respect the fist, then it sheweth that the only encouragement that a sinner hath to walk with God, it is to see Methuselah, or his death spoiled: for when a man seeth death, and all evils, conquered and overcome, then his soul is encouraged in holiness (1 Cor 15:55-58). No encouragement to walking with God like this: "Enoch walked with God after he begat Methuselah." As Paul saith, "Now being made free from sin,--[which indeed is the sting of death] ye have your fruit unto holiness, and the end everlasting life" (Rom 6:22).

If it respect the second, then it shews us the invincible nature of true faith, (for by faith Enoch walked with God:) I say, it sheweth us the invincible nature of true faith, in that it would hold up a man in close communion with God for the space of three hundred years.

"He walked with God three hundred years." How will the conversation of Enoch rise up in judgment with this generation, that walk not with God at all! Or if they do, do it so by fits, as if walking with God was but a work by the by.

"He walked with God and begat sons and daughters." And kept house, and lived with his wife, according to knowledge. This shews then, that it is sin, not our lawful and honest employment, that hindreth one's walking with God.

Ver. 23, 24. "And all the days of Enoch were three hundred and sixty and five years: And Enoch walked with God: And he was not; for God took him" (vv 23,24).

The New Testament saith, "By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God."

"And all the days of Enoch were three hundred and sixty and five years." Enoch therefore lived here but a while; he was too good to live long in this world, the world was not worthy of him; neither would he be spared so long out of heaven, "for God took him." The end of walking with God or the path-way thereof, it leads men to heaven, to the enjoyment of the glory of God. Thus also it was with blessed Elijah, he followed God from place to place, till at length he was caught up into heaven (2 Kings 2:1-11).

A word or two more of Enoch. Jude observes, That he was the seventh from Adam: Closely intimating (as I conceive) that by him God prefigured the resurrection and end of the world: And intimated, That in the seventh great day of the world this resurrection should be, each generation from Adam being a type of a thousand years: So that Enoch, the seventh from Adam, was a type of the seventh thousand, in which the Lord will reign with his church a thousand years.

There are two things in Enoch that incline me to this opinion. First, he crieth out, "Behold the Lord comes!" and then is translated that he should not see death. The right posture and end of those that shall live at the day of God Almighty; and that shall, like Enoch, be found "walking with God," when the Lord shall come from heaven (Jude 14,15).

Ver. 25. "And Methuselah lived an hundred eighty and seven years, and begat Lamech."

Lamech signifieth poor, or smitten; wherefore I doubt that the apostacy that you read of in the next chapter, began either in the days of, or by, this man: he being, as it seems, more dry and void of grace than those that went before him; poor, or smitten.

Hence note, That faith and godliness, though often it goeth from the father to the son, as from Seth to Enos, and from him to Cainan, yet it is not tied here, but runs according to electing love, as also do the fruits thereof.

Ver. 26, 27. "And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters. And all the days of Methuselah were nine hundred sixty and nine years, and he died."

Methuselah, the spoiling of death, is the longest liver in the world; yet he died in the year that the flood was upon the earth; not by the flood, but by the course of nature, as also did Lamech his son, for the wicked reprobate only was swept away by that, according to the apostle Peter. Ver. 28, 29. "And Lamech lived an hundred eighty and two years, and begat a son: and he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed."

"And he called his name Noah." Noah signifieth rest; his name was therefore according to his work, for he was a preacher of righteousness, which giveth rest to all that embraceth it. Besides, it was he that prepared the ark, the place of rest to the church of God.

"This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed."

These words seem to carry in them, repentance for the apostacy that before was mentioned. "This same shall comfort us," by restoring the church to her former rest, and by delivering us from the "toil of our hands"; for sin once admitted of in the church, is not without much toil extirpated, and driven forth of the same; yea sometimes it getteth such footing and root, that it cannot again be purged and destroyed, but by breaking the very being of the church where it is. Thus it was as to the case in hand, and is signified also by pulling down the house in which the leprosy was (Lev 14:43-45). Yea Ephesus itself was almost thus far infected, had not a threatening prevented (Rev 2:1-3).

"Because of the ground which the Lord hath cursed." The Lord did curse it for the sin of Adam: He also renewed the curse to Cain, because he was guilty of the blood of his brother. I incline also to think, that the curse here mentioned, is the first, reiterated for the grievous apostacy of this congregation; according to that which is written, "If ye walk contrary unto me," "I will punish you seven times more": "I will bring seven times more plagues upon you, according to your sins" (Lev 26:18-21).

Ver. 30. "And Lamech lived after he begat Noah, five hundred ninety and five years, and begat sons and daughters." Wherefore Lamech heard the preaching of Noah, who was the only minister of God in those days, to recover the church to repentance from their apostacy, which also he did in some good measure effect, while he condemned, the world for their unbelief (Heb 11:7).

Ver. 31. "And all the days of Lamech were seven hundred seventy and seven years: and he died." He died five years before the flood. Methuselah therefore was the longest liver of those godly that fell on the other side the flood, for he died not before the very year the flood came, not by the water, but before. The righteous is taken away from the evil to come; though, as the prophet saith, no man of the wicked laid it to heart.

Ver. 31. "And Noah was five hundred years old: and Noah begat Shem, Ham, and Japhet."

Spotted a typo or a problem in this chapter? Tell us

Chapter VI

Ver. 1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them."

Moses now leaveth the genealogy for a while, and searcheth into the state and condition of the church now after so long a time as its standing upwards of, or above, a thousand years: where he presently findeth two things. 1. The church declined. 2. And God provoked. Wherefore he maketh inquiry into the nature of the church's sin; which he relateth in this following chapter.

"And it came to pass, when men began to multiply." The men here I understand to be the children of Cain, the church and synagogue of Satan, because they are mentioned by way of antithesis to the church and sons of God.

"And daughters were born unto them." A snare that was often used in the hand of the devil, to intangle withal the church of God; yea, and doth so usually speed, that it hath often been counted by him as infallible; so that this is the doctrine of his prophet Balaam, and it prevailed, when all the engines of hell beside were prevented. "The people began to commit whoredom with the daughters of Moab" (Num 25:1,2). It may be this child of hell, in this his advice to Balak looked back to the daughters of Cain, and calling to remembrance how of old they intangled the church, advertised him to put the same into practice again (Rev 2:14).

Ver. 2. "That the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose."

This was the way then of the sons of Cain, to let their fair daughters be shewed to the sons of God (Pro 22:14). For it seems all other their wiles and devices were not able to bring the church and the world together, and to make them live as in one communion. These to the church were such, whose hearts were snares and nets, and whose hands were bands to intangle and hold them from observing the laws and judgments of God (Eccl 7:26).

"And they took them wives." First their eye saw them, and then their heart lusted after them. Thus the devil deceived the woman, and by this means perished cursed Achan. "And Achan answered Joshua, and said, Indeed I have sinned against the Lord, and thus and thus have I done: When I saw among the spoils a goodly Babylonish garment," &c., "then I coveted them" (Josh 7:20,21).

Note therefore, that it is not good to behold with the eye that which God hath forbid us to touch with our hand. "I made a covenant with mine eyes," saith Job (Job 30:1). And again, if at unawares a thing was cast before him, the beholding of which was of an intangling nature, he forthwith would hold back his heart as with a bridle, lest the design of hell should be effected upon him (v 7).

Crush sin then in the conception, lest it bring forth death in thy soul.

Ver. 3. "And the Lord said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years."

By these words is aggravated the sin of the church, that she would attempt to close with, and hold a sinful communion, against the dissuasions of the Spirit of God.

"My Spirit shall not always strive." To wit, my Spirit in Noah, for he was the only preacher of righteousness to the church in those backsliding times.

By this then, I find, that the doctrine of Noah, was, To declare against a sinful communion, or to command the church, in the name of God, that she still maintain a separation from the cursed children of Cain: As he said to the prophet Jeremiah, If thou separate the precious from the vile, "thou shalt be as my mouth" (15:19).

Noah therefore had a hard task, when he preached this doctrine among them: for this above all is hard to be borne, for by this he condemned the world.

The first great quarrel therefore that God had with his church, it was for their holding unwarrantable communion with others. The church should always "dwell alone, and not be reckoned among the nations" (Num 23:9). The church is "a chosen generation, a royal priesthood, an holy nation, a peculiar people" (1 Peter 2:9). Therefore the work of the church of God, is not to fall in with any sinful fellowship, or receive into their communion the ungodly world, but to shew forth the praises and virtues of him who hath called them out from among such communicants into his marvellous light.

"My Spirit shall not always strive." Hence note, that the people that shall continue to grieve the Spirit of God, and to resist the doctrine of Noah, they are appointed for heavy judgments. "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (Rev 18:4). This because those (finally impenitent) in Noah's time refused to do, therefore the wrath of God overtook them, and swept them off the face of the earth.

"Yet his days shall be an hundred and twenty years." Noah therefore began his preaching about the four hundred and fourscore year of his life, which continuing the space of sixscore more, it reached to the day that the flood came.

In which time doubtless his faith was sufficiently tried, both by the hard censures of the hypocrites of the church, and the open profane of the world, against whom he daily pronounced the judgments of God for maintaining their forbidden communion (Gen 3:15).

"Yet his days shall be an hundred and twenty years." God also would yet have patience with these people, if peradventure they would repent that his hand might not be upon them.

Ver. 4. "There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men, which were of old, men of renown."

"There were giants in the earth in those days." These words seem to be spoken, to shew us the hazards that Noah ran, while he preached the truth of God: He incurred the displeasure of the giants, which doubtless made all men tremble, and kept the whole world in awe. But Noah must engage the giants, he must not fear the face of a giant. This way God took also with Moses, and with his people of Israel, they must go to possess the land of the giants, a people high and tall as the cedars, a people of whom went that proverb, "Who can stand before the children of Anak?" (Deu 9:2). They must not be afraid of Og the king of Bashan, though his head be as high as the ridge of a house, and his bedstead a bedstead of iron (Deu 3:11).

This should teach us then not to fear the faces of men: no, not the faces of the mighty; not to fear them, I say, in the matters of God, though they should run upon us like a giant.

These giants I suppose were the children of Cain, because mentioned as another sort than those that were the fruit of their forbidden and ungodly communion: For he adds, "And also after that," or besides them, "when the sons of God came in unto the daughters of men, and they bare children to them, the same, [or they also] became mighty men which were of old, men of renown."

Then Noah found giants every where: Giants in the world, and giants in this confused communion. And thus it is at this day; we do not only meet with giants abroad, among the most ungodly and uncircumcised in heart, but even among those that seem to be of the religious, among them we also meet with giants; men mighty to oppose the truth, and very profound to make slaughter: But mark the advice of the Lord, "Fear not their fear, nor be afraid. Sanctify the Lord of hosts himself, [who is stronger than all the giants that are upon the face of the earth] and let him be your fear, and let him be your dread" (Isa 8:12,13).

"And when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men"; much like to the giants. The fruit therefore of ungodly communion is monstrous, and of a very strange complexion. They are like unto them that worshipped the Lord, and served their own gods also (2 Kings 17:24,41); or like to those of the church, of whom Nehemiah speaks, that had mixed themselves with the children of Ashdod, Ammon and Moab, whose children were a monstrous brood, that spake half the language of Ashdod, and could not speak the Jews' language (Neh 13:23,24).

By both these sorts of giants was faithful Noah despised, and his work for God condemned. In David's time also Goliath defied Israel, and so did his brethren also (1 Sam 17:10). Giants, the sons of the giant; but David and his servants must engage them, and fight them, though they were giants (1 Chron 20:4-8).

"Mighty men which were of old." Persecution therefore, or the appearance of the giants against the servants of God, is no new business; not a thing of yesterday, but of old, even when Noah did minister for God in the world. "There were giants in the earth in those days," to oppose him.

"Men of renown." Not for faith and holiness, but for some other high achievements, may be, mighty to fight, and to shed man's blood; or to find out arts, and the nature of things; both which did render them famous, and men to be noted in their place. Such kind of men might be Corah, Dathan, and their company also; yet they opposed Moses and Aaron, yea, God, his way and worship, and perished after an unheard of manner (Num 16:1,2). As also did the opposers of righteous Noah, in the day of the flood.

Ver. 5. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." The margin saith, "not only the imagination, but also the purposes and desires."

These words are to be understood, as still respecting the apostacy that we read of in the first and second verses, and are (in my thoughts) to be taken as the effect of their degeneracy. For though it be true, that the best of men, in their most holy and godly behaviour, have wicked and sinful hearts; yet so long as they walk sincerely according to the rules prescribed of God, there is no such character upon them; especially as it stands related to the words that immediately follow; to wit, "that it repented the Lord that he made them."

These evil and wicked purposes then were in special the fruit of their apostacy: for indeed, when men are once fallen from God, they then, as the judgment of God upon them, are given up to all unrighteousness. Again, apostatizing persons are counted abhorrers of God (Zech 11:8). Yet persons in this condition will seek their own justification, turning things upside down, traversing their ways like the dromedaries; bearing us still in hand, that they stand not guilty of sin, but that what they do is allowable, or winked at of God. Besides, they say their hearts are still upright with God, and that they have not forsaken the simplicity of his way, of a wicked and ungodly design, with an hundred more the like pretences; all which are condemned of God, and held by him as abominable and vile (Jer 2:31-37).

And God saw, &c. They covered their shame from men, like the adulterous woman in the Proverbs, and would speak with oily mouths, thereby to cozen the world (Pro 30:20); but God knew their hearts, and had revealed their sin to his servant Noah; he therefore in the Spirit of God, as one alone, cried out against their wickedness.

Hence learn to judge of apostates, not by their words, nor pretences, nor ungodly coverings, whereby they may seek to hide themselves from the stroke of a convincing argument, but judge them by the words of God; for however they think of themselves, or would be accounted of others, God sees their wickedness is great.

"And that every imagination of the thoughts of his heart, was only evil continually." If they think they have not sinned; if they think they promote religion; if they think to find out a medium to make peace between the seed of the woman, and the wicked seed of Cain; all is alike ungodly, they have forsaken the right way, they have dissembled the known truth, they have rejected the word of the Lord: And what wisdom or goodness is in them?

Ver. 6. "And it repented the Lord that he had made man on the earth, and it grieved him at his heart."

Repentance is in us a change of the mind; but in God, a change of his dispensations; for otherwise he repenteth not, neither can he; because it standeth not with the perfection of his nature: In him "is no variableness, neither shadow of turning" (James 1:17).

Wherefore, it is man, not God, that turns. When men therefore reject the mercy and ways of God, they cast themselves under his wrath and displeasure; which because it is executed according to the nature of his justice, and the severity of his law, they miss of the mercy promised before (Num 23:19). Which that we may know, those shall one day feel that shall continue in final impenitency. Therefore, God speaking to their capacity, he tells them, he hath repented of doing them good. "The Lord repented that he had made Saul king" (1 Sam 15:35). And yet this repentance was only a change of the dispensation, which Saul by his wickedness had put himself under; otherwise the strength, the eternity of Israel, "will not lie nor repent" (v 29).

The sum is therefore, that men had now by their wickedness put themselves under the justice and law of God; which justice by reason of its perfection, could not endure they should abide on the earth any longer; and therefore now, as a just reward of their deed, they must be swept from the face thereof.

"And it grieved him at his heart." This is spoken to show, that he did not feign, but was simple and sincere in his promise of remission and forgiveness of sins, had they kept close to his word, according as he had commanded. Wherefore God's heart went not with them in their backsliding, but left them, and was offended with them.

Ver. 7. "And the Lord said, I will destroy man whom I have created, from the face of the earth, both man, and beast, [or from man to beast,] and the creeping thing, and the fowls of the air; for it repenteth me that I have made them."

This may be either understood as a threatening, or a determination: if as a threatening then it admitted of time for repentance; but if it was spoken as a determination, then they had stood out the day of grace, and had laid themselves under unavoidable judgment. If it respected the first, then it was in order to the ministry of Noah, or in order to the effecting the ends of its sending; which were either to soften or harden, or bring to repentance, or to leave them utterly and altogether inexcusable. But if it respected the second, as it might, then it was pronounced as an effect of God's displeasure, for their abuse of his patience, his minister, and word. As it also was with Israel of old; "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" (2 Chron 36:16).

"And the Lord said, I will destroy man whom I have created." This word created, is added, on purpose to show that the world is under the power of his hand; for who can destroy, but he that can create? Or who can save alive, when the maker of the world is set against them? "There is one lawgiver, who is able to save and to destroy" (James 4:12). And again, "Fear him which is able to destroy both soul and body in hell" (Matt 10:28). In both which places power to destroy is insinuated from his power and Godhead: As he saith in another place, "All souls are mine;--the soul that sinneth, it shall die" (Eze 18:4).

"Both man and beast, and the creeping thing, and the fowls," &c. Thus it was at first the sin of a man brought a curse and judgment upon other the creatures whom God had made: As Paul says, "The whole creation groaneth" (Rom 8:22).

But again, This threatening upon the beasts, the fowls, and creeping thing, might arise from a double consideration: First, To show, that when God intends the destruction of man, he will also destroy the means of his preservation (Josh 6:20). Or, secondly, To shew, that when he is determined to execute his judgments, he will cut off all that stands in his way (2 Chron 35:21). He could not destroy the earth without a flood, and preserve the beast, &c., alive; therefore he destroys them also.

"For it repenteth me that I have made them." This seems to fall under the first consideration, to wit, That God repented that he made the beasts and fowls; because now they were used to sustain his implacable enemies.

Ver. 8. "But Noah found grace in the eyes of the LORD."

This word GRACE, must in special be observed; for grace is it which delivereth from all deserved judgments and destruction.

Noah, by nature was no better than other men: therefore the reason why he perished not with others, it was because he "found grace in the eyes of the Lord." Ye are saved by grace (Eph 2:8). And thus was Noah, as is evident, because he was saved by faith (Heb 11:7). For faith respecteth not works, but grace: Ye are saved by grace through faith. As Paul says again, "Therefore it is of faith that it might be by grace," &c. (Rom 4:16). We must therefore, in our deliverance from all the judgments of God, sing grace, grace, unto it.

Ver. 9. "These are the generations of Noah: Noah was a just man, and perfect in his generations; and Noah walked with God."

The Holy Ghost here makes a short digression from his progress, in his relation of the wickedness of the world; and yet not impertinently; for seeing Noah was the man that escaped the judgment, his escape must be for some reason; which was, because God was gracious to him, and because God had justified him. Besides Noah being now made righteous, faithfully walketh with God.

"He was just and perfect in his generations." But why it is said, Generations? It might be, because he was faithful to God and man, having the armour of righteousness on the right hand, and on the left. It is said in Isaiah, That Christ "made his grave with the wicked, and with the rich in his death" (53:9). To import, That they only have benefit by him to eternal life, that die by his example, as well as live by his blood; for in his death was both merit and example; and they are like to miss in the first, that are not concerned in the second (Phil 8:16).

"Perfect in his generations." In his carriage, doctrines and life, before both God and man. And thus ought every preacher to be; he ought to do in the sight of God, what he commands to men; by this means he saveth both himself, and them that hear him (1 Tim 4:16).

Besides, Noah was a man, as well as a saint, and in either sense had a generation: to both of which grace made him faithful; and he that shall not serve his generation as a man, will hardly serve his generation as a Christian. But Noah was perfect in both, he was "perfect in his generations."

"And Noah walked with God." This shews he was sincere in his work; for a hypocrite may, as to outward shew, do as the saint of God: but he doth it with respect to men, not God, and therefore he is a hypocrite. To walk with God then, is not only to do the duty commanded, but to do it as God requireth it; that is, to do it with faith, and son-like fear, as in God's sight, "with singleness of heart."

Ver. 10. "And Noah begat three sons, Shem, Ham, and Japheth."

These are the offspring of Noah, and by these was the earth replenished after the flood, as will be further seen hereafter.

Ver. 11. "The earth also was corrupt before God, and the earth was filled with violence."

He has now returned to the matter in hand before; to wit, the causes of the flood.

"The earth also was corrupt." By earth, he may here mean, those that are without the church: and if so, then by corrupt here, we must understand, wicked after a most high manner; for albeit the world and generation of Cain be always sinners before God, yet the Lord cutteth not off the world in general, nor a nation in particular, but because of the commission of eminent outrage and wickedness. Thus it was with those of Sodom, a little before the Lord with fire devoured them. "The men of Sodom [saith the text] were wicked, and sinners before the Lord exceedingly" (Gen 13:13).

Again: As by corrupt, we may understand, corrupt by way of eminency; so again, they were corrupt incurably. This is evident, because they were not brought off from sin by the ministry of Noah, the only appointed means of their conversion.

Hence note, That when men are sinners exceedingly, and when the means of grace appointed of God for their recovery, prove ineffectual, then they are near some signal judgment (2 Chron 36). Thus back-sliding Jerusalem, because she was wicked with an high hand (Eze 24:13,14), and could not be cured by the ministry of the prophets, therefore her sons must go forth of her into captivity, and the city burned to the ground with fire (Jer 15:1-3).

"And the earth was filled with violence." First, they had violated the law of God, in making and maintaining ungodly and wicked communion; according to that of the prophet, "Her priests have violated my law, and have profaned mine holy things." But how? "They have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean" (Eze 22:26).

They also perverted judgment between a man and his neighbour: adhering to their own party, in disaffection to the religious. This is supposed, because of the exceeding latitude of the expression, "The earth was filled with violence"; that is, all manner of violence, outrage and cruelty was committed by this sort of people. This takes in that saying of Solomon, the oppression of the poor, especially God's poor, is included, in a "violent perverting of judgment and justice" (Eccl 5:8).

They also shewed violence to the lives of good men, as may be gathered by the act of Lamech, one of the sons of Cain. In a word, "The earth was filled with violence"; violence of every kind; lust and wickedness was outrageous, there was a world of ungodliness among these ungodly men.

Ver. 12. "And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth."

By these words therefore is confirmed the sense of the former verse, "The earth was corrupt"; for God saw it was so: "The earth was full of violence," for they had corrupted God's way.

"And God looked upon the earth." This shews us, That the Lord doth not with haste, or in a rash inconsiderate way, pour his judgments upon the world; but that with judgment and knowledge, the wickedness first being certain, and of merit deserving the same. This is seen in his way of dealing with Sodom. "And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know" (Gen 18:21).

"And, behold, it was corrupt; for all flesh had corrupted his way upon the earth." It proved, as that of Sodom did, according to the cry thereof; for "all flesh had corrupted his way." God's WAY, by violating his law, and perverting of judgment, as was hinted before. All flesh had corrupted it, therefore the evil needed not to be long in searching out: As God saith by the prophet Jeremiah, "I have not found it by diligent search, but upon all these" (2:34). Here upon the whole earth, none exempted but righteous Noah.

Ver. 13. "And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth."

"And God said unto Noah," or told Noah his purpose: The same way he went with Abraham: "Shall I hide from Abraham that thing which I do?" (Gen 18:17). "Surely the Lord will do nothing, but he revealeth his secrets unto his servants the prophets" (Amos 3:7).

"The end of all flesh is come." The time or expiration of the world is at hand. God speaks before he smites. Thus he did also by the prophet Ezekiel, saying, "An end" is come, "the end is come": And again, "An end is come, the end is come: it watcheth for thee; behold, it is come" (7:1-6).

"The end of all flesh is come before me." Sin and wickedness doth not put an end to the ungodly before their own face, yet it brings their end before the face of God. It is said of these very people, "they knew not" of their destruction, "until" the day "the flood came, and took them all away" (Matt 24:37-39). Indeed, the nature of sin is to blind the mind, that the person concerned may neither see mercy nor judgment; but God sees their end: "The end of all flesh is come before me."

"The end of all flesh." By these words, the souls are left to, and reserved for another judgment: Wherefore, though here we find the flesh consumed; yet Peter saith, their spirits are still in prison, even the souls that Christ once preached to in the days, and by the ministry of Noah: Even the souls "which sometime were disobedient when once the long-suffering of God waited in the days of Noah, while the ark was a preparing," &c. (1 Peter 3:19,20).

Ver. 14. "Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch."

This is the fruits of the grace of God: He said before, That Noah "found grace in the eyes of the Lord": Which grace appoints to him the means of his preservation.

"Make THEE an ark." He saith not, Make one; or, Make one for me: But, Make one; make one for thee: "Make THEE an ark of gopher wood."

Noah therefore, from this word THEE, did gather, That God did intend to preserve him from the judgment which he had appointed in this his work: Therein lay his own profit and comfort; not a thought which he had, not a blow that he struck, about the preparing the ark, but he preached, as to others their ruin, to himself, his safeguard and deliverance: He "prepared an ark, to the saving of his house" (Heb 11:7).

This therefore must needs administer much peace and content to his mind, while he preached to others their overthrow. As the prophet saith, "The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. And my people shall dwell in a peaceable habitation" (Isa 32:17,18). Thus did Noah when he dwelt in the ark, and in sure dwellings, and in quiet resting-places.

"Make thee an ark." The ark was a figure of several things. 1. Of Christ, in whom the church is preserved from the wrath of God. 2. It was a figure of the works of the faith of the godly: "By faith he prepared an ark"; by which the followers of Christ are preserved from the rage and tyranny of the world (for the rage of the water was a type of that, as I shall shew you hereafter). So then Noah, by preparing an ark, or by being bid so to do of God, was thereby admonished, First, To live by the faith of Christ, of whom the ark was a type: and hence it is said, that in preparing the ark, he "became heir of the righteousness which is by faith"; because he understood the mind of God therein, and throughout his figure acted faith upon Christ. But, Secondly, His faith was not to be idle, and therefore he was bid to work. This begat in him an obediential fear of doing ought which God had forbidden: "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark, to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb 11:7).

"Rooms [nests] shalt thou make in the ark." To wit, for himself, and the beasts, and birds of the field, &c. Implying, that in the Lord Jesus there is room for Jews and Gentiles. Yea, forasmuch as these rooms were prepared for beasts of every sort, and for fowls of every wing: it informs us, that for all sorts, ranks and qualities of men, there is preservation in Jesus Christ: "Compel them to come in"; drive them (in a gospel sense as Noah did the beasts of old into the ark), that my house may be full, "and yet there is room" [27] (Luke 14:22,23).

"And thou shalt pitch it within and without with pitch." This was to secure all from the flood, or to keep them that were in the ark from perishing in the waters.

Ver. 15. "And this is the fashion which thou shalt make it of: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits."

A vessel fit to swim upon the waters.

"And this is the fashion," &c. God's ordinances must be according to God's order and appointment, not according to our fancies, "This is the fashion," to wit, according to what is after expressed.

By these words therefore Noah was limited and bound up, as to a direction from which he must not vary; according to that of the angel to the prophet, "Son of man [saith he] behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee: for to the intent that I might shew them unto thee, art thou brought hither" (Eze 40:4). As the Lord said also to his servant Moses, "In all things that I have said unto you, be circumspect" (Exo 23:13). And so again, about making the tabernacle in the wilderness, which the apostle also takes special notice of, saying, "See, saith he, that thou make all things according to the pattern shewed to thee in the mount" (Heb 8:5).

Hence note, That God's command must be the rule whereby we order all our actions, especially when we pretend to worship that is divine and religious. If our works, orders, and observances, have not this inscription upon them, "This is the fashion," or "This is according to the pattern," such works and orders will profit us nothing: neither have we any promise when all is done, it wanting the order of God, that we should escape those judgments which those shall assuredly escape, that have their eye in their work to the "pattern" revealed in the word.[28]

Ver. 16. "A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof: with lower, second, and third stories shalt thou make it."

I told you before, That the ark was a type of Christ, and also of the works of the faith of the godly. And now he seems to bring in more, and to make it a type of the church of Christ: as indeed the prophet also does, when he calls the church, one afflicted, and tossed with tempests; and compareth her troublers to the waters of Noah, saying, "This is as the waters of Noah" (Isa 54:9).

Now as the ark was a type of the church, so according to the description of this verse she hath three most excellent things attending her. 1. Light. 2. A door. 3. Stories of a lower and higher rank.

1. She hath a window for light, and that when she was to be tossed upon the waters. Hence note, That the church of Christ wanteth not light, no, not in the worst of times. This light is the Word and Spirit of God which Christ hath given to them that obey him (John 17).

2. She hath a door. This door was a type of Christ; so was also the door of the tabernacle. And hence it is that you read, That Moses, when he went to talk with God, would stand to talk in the door of the tabernacle; also that the cloudy pillar stood at the door (Exo 33:9,10). "I [saith Christ] am the door": Again, "I am the door of the sheep" (John 10). By this door then, entered all that went into the ark, as by Christ all must enter that enter aright into the church.

3. She had stories in her, of first, second, and third degree: To shew that also in the church of Christ there are some higher than some, both as to persons and states: 1. apostles; 2. evangelists; 3. pastors and teachers. And again, there are in the church degrees of states, as also there are in heaven.

Ver. 17. "And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life from under heaven; and every thing that is in the earth shall die."

This is the reason of the former commandment, of making an ark: But some time was yet to intervene: the flood was hereafter to overflow the world: wherefore, from this it is that those words are inserted, of things not seen as yet: And that the ark was a work, or the fruit of Noah's faith: "by faith Noah, being warned of God of things not seen as yet," &c. (Heb 11).

"And, behold, I, even I," &c. These words excuse Noah of treason or rebellion, forasmuch as his preparation for himself, and his warning and threatening the whole world with death and judgment for their transgression, was solely grounded upon the word of God: God bid him prepare, God said he would punish the world for their iniquity.

Hence note, That a man is not to be counted an offender, how contrary soever he lieth, either in doctrine or practice, to men, &c. if both have the command of God, and are surely grounded upon the words of his mouth. This made Jeremiah, though he preached, That the city of Jerusalem should be burnt with fire, the king and people should go into captivity; yet stand upon his own vindication before his enemies, and plead his innocency against them that persecuted him (Jer 26:10-15). Daniel also, though he did openly break the king's decree, and refused to stoop to his idolatrous and devilish demand; yet purged himself of both treason and sedition, and justifies his act as innocent and harmless, even in the sight of God. "My God [saith he] hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt" (Dan 6:22).

Further, Paul also, although by his doctrine he did cry down the ceremonies of the Jews, and the idolatry of the heathen emperor, yet he quits himself of blame from either side: "Neither against the law of the Jews, [saith he], neither against the temple, nor yet against Caesar, have I offended anything at all" (Acts 25:8). The reason is, because the words of God, how severely soever they threaten sinners, and how sharply soever (the preacher keeping within the bowels of the word) this doctrine be urged on the world, if it destroy, it destroyeth but sin and impenitent sinners, even as the waters of Noah must do.

This then affords us another note worth remarking, to wit, That what God hath said in his word, how offensive soever it be to ungodly men, THAT we that are Christians ought to observe: whether it direct us to declare against others' enormities, or to provide for ourselves against the judgment to come.

"And, behold, I, even I, do bring a flood," &c. Hence note again, Let us preach and practise well, and let God alone the execute his judgments. It is said of Samuel, That not one of his words did fall to the ground (1 Sam 3:19). He preached, and God, according to his blessing or cursing, did either spare and forgive, or execute his judgments.

"And, behold, I, even I." Note again, That when sinners have with the utmost contempt slighted and despised the judgment threatened, yet forasmuch as the execution thereof is in the hand of an omnipotent majesty, it must fall with violence upon the head of the wicked. "I, even I," therefore, were words of a strong encouragement to Noah, and the godly with him; but black, and like claps of thunder to the pestilent unbelieving world: as the prophet says, "He is strong that executes his word": And again, "Not one of his judgments fail."

"And, behold, I, even I, do bring a flood." The flood was a type of three things.

1. A type of the enemies of the church (Isa 54:9-14).

2. A type of the water baptism under the new testament (1 Peter 3:20,21).

3. A type of the last and general overthrow of the world by fire and brimstone (2 Peter 3:6,7).

But here, as it simply respecteth the cause, which (as is afore related) was the sin that before you read of; so it precisely was a type of the last of these, and to that end put an end to the world that then was. The world that then was, being overflowed with water, perished, to signify, That the heavens and the earth which are now, are reserved unto fire, against the day of judgment, and perdition of ungodly men.

"I bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life from under heaven: and every thing that is in the earth shall die." By these latter words, as the cause, so the extension of this curse is expressed; and that under a threefold denotation.

1. Every thing that is in the earth.

2. All flesh wherein is the breath of life.

3. Every thing that is under heaven. So then, this deluge was universal, and extended itself not only to those parts of the world where Noah and that generation lived, which we find repeated before, but even over the face of all the earth; and it took hold of the life of every living thing that was either on all the earth, or in the air, excepting only those in the ark, as will the general judgment do: "And Noah only remained alive, and they that were with him in the ark" (Gen 7:23).

Ver. 18. "But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee."

"But with thee," &c. This concerns what was said before concerning the universality of the flood: As he also said above, "But Noah found grace in the eyes of the LORD." This Peter also notes, He "saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly" (1 Peter 2:5).

"With thee will I establish my covenant." My covenant of mercy, or my promise to save thee when I drown the whole world for their iniquity: And therefore he adds, "And thou shalt come into the ark."

"I will establish." Making and establishing of promises are not always the same: He made his promise to Abraham, he seconded it with an oath unto Isaac, and he confirmed, or established it to Jacob; for by him he multiplied the seed of Abraham as the stars of heaven for multitude (Psa 105:8-10).

"With thee will I establish." Or, unto thee will I perform my promise, "Thou shalt come into the ark."

Hence note again, That we ought to look upon signal and great deliverances from sore and imminent dangers, to be confirmations of the promise or covenant of God. Or thus, When God finds means of deliverance, and instateth our souls in a special share of that means, this we should take as a sign, That with us God hath confirmed, or established, his covenant (Luke 1:68-78).

"Thou, and thy sons, and thy wife, and thy sons' wives with thee." Because in that family did now reside the whole of the visibility of the church upon the earth; all the rest were lost, as Peter also intimates, when he calleth Noah the eighth person, or one, and the chief of the eight that made up the visible church, or that maintained the purity of the worship of God upon the face of the whole earth: As he explains it a little after: "For thee have I seen righteous before me in this generation" (7:1).

Ver. 19. "And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female."

By these words, Noah should seem to be, in this action, a figure or semblance of Christ; who before the Lord shall rain fire and brimstone from heaven, shall gather into his ark, the church, of all kindreds, and tongues, and people, and nations (Luke 13:29; 14:21). Even as Noah was to gather of all, of everything, of all flesh, of every sort, with him into the ark.

"Two of every sort." This two, in special, respecteth the unclean (7:2), which were a type of the Gentiles, and so further confirms the point.

They shall be male and female. He would not make a full end, he would in judgment remember mercy (Acts 10:11,12,17,28).

Ver. 20. "Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind: two of every sort shall come unto thee, to keep them alive."

"Of fowls after their kind, and of cattle after their kind." This, still respecting the antitype, may shew us also, how that God, for proof of the prophecy of the spreading of the gospel, doth not only tell us, that the Gentiles were gathered into his ark, but as here the beasts and birds, according to their kind, are specified: so the Gentiles are also denominated according to their several countries, Galatians, Corinthians, Ephesians, Colossians, Thessalonians, Bereans, &c., these, after their country and nation, were gathered unto Jesus to be preserved from the flood of wrath that at last shall fall from God who dwells in heaven, to the burning up of the sinner and ungodly.

"Two of every sort shall come unto thee, to keep them alive." If the emphasis lieth in Come, as I am apt to think, and as the eighth verse of the next chapter fairly allows me to judge; then we must observe still, That Noah was not only first in the ark, as our Lord and Christ is the first from the dead; but that the cattle, the fowls, and the creeping things, did come to him into the ark, by a special instinct from heaven of the fruits of a divine election.[29] Noah therefore, as a man, did not make choice which of every kind; but he went first into the ark, and then of clean beasts by sevens, and of unclean beasts by twos, went in unto Noah into the ark, as the Lord commanded Noah.

And thus it is in the antitype: "Unto thee shall all flesh come," saith the prophet (Psa 65:2). And again, "To him shall the gathering of the people be" (Gen 49:10). But how? Why, by an instinct from heaven, the fruit of a divine election: "All that the Father giveth me shall come to me; but no man can come to me [saith Christ] except the Father which hath sent me draw him" (John 6:37,44). The beasts therefore which came into the ark, were neither chosen by men, neither came they in by any instinct of nature which was common to them all, but as being by a divine hand singled out and guided thither, so they entered in: the rest were left to the fury of the flood. Like to this also is the antitype, sinners come not to Jesus by any work or choice of flesh and blood, nor yet by any instinct of nature that is common to all the world; but they come, as being by a divine hand singled out from others; and as guided of the Father, so they come to Christ into the ark: The rest are left to the fury of the wrath of God, which, in the day of judgment, shall swallow them up for ever.

"They shall come unto thee to keep them alive." Indeed, they lived not for their own sakes, they being not better than them that perished; but "they shall come unto thee to save them": for, for the sake of Noah they were preserved, when many millions were drowned in the waters. Bring this also to the antitype, and you find them look like one another: for the reason why some are saved from the wrath to come, it is not for that they are better in themselves, for both Jews and Gentiles are all under sin: But it is Christ that saveth by his righteousness, as Noah saved the beasts and fowls, &c. Let us therefore, as the beasts did, go to Jesus Christ, that he may keep us alive from perishing in the day of judgment.

Ver. 21. "And take thou unto thee of all food that is eaten, and thou shalt gather it to thee, and it shall be for food for thee, and for them."

This therefore was for the preservation of the life of those that were in the ark; by which action there is, as in the former, inclosed a gospel-mystery.

"Take thou unto thee of all food." This food was not to be at the will and dispose of unruly beasts; but Noah was, as the lord of all that was in the ark, to take it into his own custody: and therefore he doubleth the command, "Take it unto thee"; Gather it unto thee; to wit, to dispose of after thy discretion and faithfulness. In this therefore he was a type of Christ, whom God hath set as Lord and King in the church, and "to feed his flock as a shepherd"; for the "bread of God" is in the hand of Christ, for him to communicate unto his spouses, saints, and children; as Joseph did to Egypt, according to the power committed to him, and trust reposed in him. And hence it is said, as concerning the bread that endureth to everlasting life, "the Son of man shall give it you; for Him hath God the Father sealed," or appointed thereunto (John 6:27): and therefore, that he giveth, we receive, and no more of the bread of God: That thou givest them, they gather: thou openest thine hand, they are filled with good (Psa 104:28).

"Take unto thee all food." That is, to be eaten by man and beast; the fowl also, and the creeping thing. This still followed, and brought in to the gospel, it shews us, that, even then, when the church is driven up into a hole, and tossed upon the waves of the rage and fury of the world, as the ark was upon the face of the waters, that even then her Noah hath all food for her, or food of all sorts for her support and refreshment: "Bread shall be given him; his waters shall be sure" (Isa 33:16).

"Take unto thee." How blessedly was this answered, when the Lion of the tribe of Judah took the book out of the hand of him that sat upon the throne (Rev 5:7); for in the book is contained the words of everlasting life; and the words of God are the food of his church, which this Noah hath received to nourish them withal: Man "liveth not by bread only," but by every word that proceedeth out of the mouth of the Lord, doth man live (Matt 4:4; Deu 8:3).

"And it shall be for food for thee, and for them." That is, each according to their kind. The same is true also under our present consideration; Christ is the shepherd, we are the sheep, yet He feedeth with us in the ark: "I will come in to him, and will sup with him, and he with me" (Rev 3:20). Again, here Christ transcends this action of Noah; for he was to have his food of his own, but Christ feedeth on the same with us, even on the words of God: Yet herein again we differ; he feedeth as a Lord, we as servants; he as a Saviour, we as the saved; but in general, respecting the words of God, we feed all but of one dish, but at one table; the bread therefore that he hath provided, gathered and taken to him, it was food for him, as well as for us.

Ver. 22. "Thus did Noah; according to all that God commanded him, so did he."

These words therefore present us with a description of the sincerity and simplicity of the faith of Noah; who received the word at the mouth of God; not to hear only, but to do and live in the same.

"Thus did Noah." As it is also said of his servant Moses, "As the Lord commanded Moses, so did he": As the Lord commanded Moses, so did he, Yea, to shew us how pleasant a thing the Holy Ghost accounteth this holy obedience of faith, he is not weary with repeating, and repeating again not less than eight times in one chapter, the punctuality of Moses's conformity with the word of God, in this manner, "Thus did Moses"; "according to all that the Lord commanded Moses, so did he" (Exo 40:16,19,21,23,25,27,29,32).

"Thus did Noah," This note therefore is, as it were, a character or mark by which the Lord's people are known from the world: They have special regard to the word. "All his saints are in thy hand: they sat down at thy feet; every one shall receive of thy words" (Deu 33:3). As Christ said, "I have given them thy words and they have received them" (John 17:5,6): Yea, "and they have kept thy word."

"Thus did Noah." Let this then be the discriminating character of the saints from the men of this world. It was so in the days of Noah, when all the world went a whoring from their God, and said, "We desire not the knowledge of thy ways" (Job 21:14). Then Noah kept the words of God. "Thus did Noah; according to all that God commanded him, so did he." CHAPTER VII.

Ver. 1. "And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation."

The ark being now prepared, and the day of God's patience come to an end, he now is resolved to execute his threatening upon the world of ungodly men; but withal, in the first place, to secure his saints, and them that have feared his name. In this therefore we have a semblance of the last judgment, and how God will dispose of his friends and enemies.

"Come thou into the ark." God, I say, will take care of, and safely provide for us that have feared him, when he most eminently entereth into judgment with the world: As he also saith by Isaiah the prophet, "Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be over-past" (26:20). He shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to another.

"Come thou and all thy house." Not an hoof must be left behind; God will not lose the very dust of his people: Of all that thou hast given me have I lost nothing, but will raise it up at the last day (John 6:39). God therefore was careful not only of Noah, but of all that were in his house; because they were all of his visible church, they must therefore be preserved from the rage and fury of the deluge. "Gather my saints together unto me; [saith he] those that have made a covenant with me by sacrifice" (Psa 50:5).

"For thee have I seen righteous before me." This is not to be understood as the meritorious cause, but as the characteristical note that distinguisheth them that are gods, from others that are subjects of his wrath and displeasure: wherefore, those that at this time perished, bear the badge of ungodliness, as that which made them obnoxious to this overflowing judgment: As also we have it in the book of Job, "Hast thou [saith Eliphaz] marked the old way which wicked men have trodden? Which were cut down out of time, whose foundation was overflown with a flood" (Job 22:15,16).

Righteousness therefore, is the distinguishing character whereby the good are known from the bad. Thus it was in Ezekiel's time: "Set a mark [saith God] upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst of the city" (Eze 9:4). Which mark was to distinguish them from those that were profane, and that for their wickedness were to be destroyed by the ministers of God's justice.

"For thee have I seen righteous before me." These words, before me, are inserted on purpose to shew us, that Noah was no feigned worshipper, but one who did all things in the sight of God. Indeed, there are two things which are of absolute necessity for the obtaining of this approbation of God. 1. All things must be done as to manner according to the word. 2. All things must be done as to the matter of them also according to the word. Both which were found in Noah's performances; and therefore he is said to be perfect in his generations, and that he walked with God. Thus it was also with Zacharias and Elizabeth, "they were both righteous before God"; that is, sincere and unfeigned in their obedience (Luke 1:6).

"Righteous before me in this generation." By this we see, righteousness, or the truth of God's worship in the world, was now come to a low ebb; the devil, and the children of Cain, had bewitched the church of God, and brought the professors thereof so off from the truth of his way, that had they got Noah also, the church had been quite extinct, and gone: wherefore, it now was time for God to work, and to cherish what was left, even by sending a besom of destruction upon all the face of the earth, to sweep away all the workers of iniquity.

Ver. 2, 3. "Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.--Of fowls also of the air by sevens, the male and his female; to keep seed alive upon the face of all the earth."

Something hath been said to this already; only this I will add further, That by this commandment of God, both Noah, and all that were with him, were pre-admonished to look to their hearts; that they continued unfeigned before him. For if God would save unclean beasts, and fowls, from the present and terrible destruction; why also might not some of them, though they partook of this temporal deliverance, be still reputed as unclean in his sight? As indeed it came to pass; for a cursed Ham was there. Wherefore, read not lightly the commands of God, there may be both doctrine and exhortation; both item,[30] as well as an obligation to a duty containd therein. Circumcision was a duty incumbent as to the letter of the commandment; but there was also doctrine in it, as to a more high and spiritual teaching than the letter simply imported.

Note then from hence, That when you read that unclean beasts and unclean birds, may be in the ark of Noah: That unclean men, and unclean women, may be in the church of God: "One of you is a devil," was an admonition to all the rest: Let this also of the beasts unclean be an admonition to you.

Ver. 4. "For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made, will I destroy, [or, blot out] from off the face of the earth."

Now the judgment is at the door; it is time to make haste, and pack into the ark. God doth not love to have his people have much vacancy from employment while they are in this world. Idle times are dangerous; David found it so in the business of Uriah's wife. Wherefore Noah having finished the ark, he hath another work to do, even to get himself, with his family and household, fitly settled in the vessel that was to save him from the deluge, and that at his peril in seven days' time.

"For yet seven days, and I will bring a flood." Note again, That it hath been the way of God, even when he doth execute the severest judgments, to tell it in the ears of some of his saints sometime before he doth execute the same: Yea, it seems to me, that it will be so even in the great day of God Almighty; for I read, that before the bridegroom came, thee was a cry made, "Behold the bridegroom cometh!" (Matt 25:6). Which cry doth not seem to me, to be the ordinary cry of the ministers of the gospel, but a cry that was effected by some sudden and marvellous awakening, the product of some new and extraordinary revelation. That also seems to look like some fore-word to the church, "Then shall appear the sign of the Son of man in heaven" (Matt 24:30): Some strange and unusual revelation of that notable day to be near, which in other ages was not made known to the world; upon which sign he presently appears. Now whether this sign will be the appearing of the angels first; or whether the opening of the heavens, or the voice of the arch-angel, and the trump of God, or what, I shall not here presume to determine; but a fore-word there is like to be, yet so immediately followed with the personal presence of Christ, that they who had not grace before, shall not have time nor means to get it then: And while they went to buy, the bridegroom came; and they that were ready went in with him, and the door was shut (Matt 25).

"And I will cause it to rain forty days and forty nights." This length of time doth fore-pronounce the completing of the judgment: As who should say, I will cause it to rain until I have blotted out all the creatures, both of men, beasts, and fowls: and so the after-words import; "And every living substance that I have made, will I destroy from off the face of the earth."

Ver. 5. "And Noah did according to all that the Lord commanded him."

This note, as already I have said, doth denote him to be a righteous man; one that might with honour to his God, escape the judgment now to be executed: wherefore, the reiterating of this character is much for the vindicating of God's justice, and for the justification of his overthrowing the world of ungodly sinners.

But again, these words seem to respect in special, what Noah did in the last seven days, in order to the commandment laid before him in the three first verses of this chapter; and so they signify his faithfulness to the word, and his observance of the law of his God, even to the day that the rain began to fall upon the earth. And therefore they preach unto us, not only that he began well, but that he continued in godly and unfeigned perseverance; which when perfected, is the most effectual proof, that what before he did, he did with uprightness of heart, and therefore now must escape the judgment. As it is said in the gospel of Matthew, "He that shall endure unto the end, the same shall be saved" (Matt 24:13). Ver. 6. "And Noah was six hundred years old when the flood of waters was upon the earth."

Four hundred and fourscore of which the world had leisure to study the prophecy that God gave of him by the mouth of his father Lamech (Gen 5:29); the other hundred and twenty he spent in a more open testifying, both by word, and his preparing the ark, that God would one day overtake them with judgment; yet to the day that the flood came, the world was ignorant thereof (Matt 24:38,39). (Astonishing is the fruits of sin:) So it came to pass, that in the six hundredth year of Noah's life, which was the one thousand six hundred fifty sixth year of the world's age, the flood of waters were upon the earth, to the utter destruction of all that was found upon the face thereof, Noah only being left alive, and they that were with him in the ark.

Ver. 7. "And Noah went in, and his sons,[31] and his wife, and his sons' wives with him, into the ark, because of the waters of the flood."

They had hardly done their work in the world, by that it began to rain, by that the first drops of the judgment appeared. They went into the ark, says the text, because of the waters of the flood. This should teach Christians diligence, lest they be called for by God's dispensations, either of death or judgment, before they have served completely their generations, by the will of God. Noah had done it, but it seems he had but done it; his work was ended just as the judgment came: "Be ye also ready; for in such an hour as ye think not the Son of man cometh" (Matt 24:44).

Ver. 8, 9. "Of clean beasts, and of beasts that are not clean, and of fowls, and of everything that creepeth upon the earth, there went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah."

By these words it seems (as I also touched before) that the beasts, and fowls, both clean and unclean, did come in to Noah into the ark; not by Noah's choice, nor by any instinct that was common to all, but by an instinct from above, which so had determined the life and death of these creatures, even to a very sparrow; for not one of them doth fall to the ground without the providence of our heavenly Father.

"They went in unto Noah." And let no man deride, for that I say, By an instinct from above; for God hath not only wrought wonders in men, but even in the beasts, and fowls of the air; to the making of them act both above and against their own nature. How did Baalam's ass speak! (Num 22:28-30). And the cows that drew the ark, have it right to the place which God had appointed, not regarding their sucking calves! (1 Sam 6:10-14). Yea, how did those ravenous creatures, the ravens, bring the prophet bread and flesh twice a day, but by immediate instinct from heaven? (1 Kings 17:6). Even by the same did these go in to Noah, into the ark.

Ver. 10. "And it came to pass after seven days, that the waters of the flood were upon the earth."

Just as the Lord had denounced before: Look therefore, what God hath said, shall assuredly come to pass, whether it be believed, or counted an idle tale. The confirmation therefore of what God hath spoken, depended not upon the credence of man, because it came not by the will of man: "He hath said it, and shall he not make it good?" It will therefore assuredly come to pass, whatever God hath spoken, be it to save his Noahs, or be it to drown his enemies; and the reason is, Because to do otherwise, is inconsistent with his nature. He is faithful, holy and true, and cannot deny himself, that is, the word which he hath spoken.

Ver. 11. "In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows [or flood-gates] of heaven were opened."

As to the month, and the day of the month I have but little to say: though doubtless, had not there been something worthy of knowing therein, it would not so punctually have been left upon record; for I dare not say this scribe wrote this in vain, or that it was needless thus to punctilio it; a mystery is in it, but my darkness sees it not; I must speak according to the proportion of faith.

"The same day were all the fountains of the great deep broken up." By these words, it seems that it did not only rain from heaven, but also the springs and fountains were opened; which together with the great rain of his strength, did overflow the world the sooner.

This great deep, in mine opinion, was also a type of the bottomless pit, that mouth and gulf of hell, which at the day of judgment shall gape upon the world of ungodly men, to swallow them up from the face of the earth, and to carry them away from the face and presence of God.

"And the windows [or flood-gates] of heaven were opened." That is, that the water might descend without measure or order, even in its own natural force, with violence upon the head of the wicked. It came as water out of his buckets upon them, judgment without mercy (Num 24:7).

This opening of the flood-gates of heaven, was a type of the way that shall be made for the justice of God upon ungodly men, when Christ hath laid aside his mediatorship; for he indeed is the sluice that stoppeth this justice of God from its dealing according to its infinite power and severity with men. He stands, like Moses, and, as it were, holdeth the hands of God. Oh! but when he shall be taken away! When he shall have finished his mediatory work: then will the flood-gates of heaven be opened, and then will the justice and holiness of God deal with men without stint or diminution, even till it hath filled the vessels of wrath with vengeance till they run over. "It is a fearful thing to fall into the hands of the living God."

Ver. 12. "And the rain was upon the earth forty days and forty nights."

That is, It rained so long without stop or sting (v 4).

Ver. 13. "In the self same day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark."

This therefore more fully approveth of what I said before; to wit, That they had hardly done their work in the world, by that it began to rain; but so soon as they had done, the flood was upon the earth. Much like this is that of Lot; it was not to rain fire and brimstone upon Sodom, till he was got to Zoar: But when Lot was entered, but just entered, "Then the Lord rained upon Sodom, and upon Gomorrah, brimstone and fire from the LORD out of heaven" (Gen 19:21-24).

Hence note, That the reason why God doth forbear to destroy the world for the wickedness of them that dwell therein, it is for the sake of the elect; because his work upon them is not fully perfected. "The Lord is not slack concerning his promise" (2 Peter 3:9); no, nor as concerning his threatening neither,--but is long-suffering to us-ward who are the elect; not willing that any of us should perish: But when Christ, head and members, are complete in all things, let the world look for patience and forbearance no longer; for in that self same day the trump of God will sound, and the Lord descend with a shout from heaven, to execute his anger with fury, and his rebukes with flames of fire. Behold, he is now "ready to judge the quick and the dead!" (1 Peter 4:5) "ready to be revealed in the last time!" (1 Peter 1:5). The judge also stands at the door (James 5:9); it is but opening therefore, and his hand is upon you, which most assuredly he will do when his body is full and complete.

Observe again, that providence sometimes so ordereth it, that as touching the command of the Lord, necessity is as it were the great wheel that brings men into the performances of them, as here the flood drove them into the ark; as he said above, they went in because of the waters of the flood: So concerning the ordinance of unleavened bread, the first institution of that law, was as it were accompanied with an unavoidable necessity, it was unleavened, saith the text, "because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual" (Exo 12:39).

It will be thus also at the day of judgment: Israel will be sufficiently wary of this world, they will even as it were unexpressibly groan to be taken up from hence; wherefore the Lord will come, as making use of the weariness and groaning of his people, and will take them up into his chambers of rest, and will wipe away all tears from their eyes, as here Noah and his sons, &c. did enter into the ark.

Ver. 14. "They, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort" or wing.

Without doubt this careful repetition is not without a cause, and have also in the bowels of it some comfortable doctrine for the church of God; every beast, all cattle, every creeping thing that creepeth; every fowl and bird of every wing.

Fist this sheweth, that God hath respect to the fulfilling of his word in the midst of all his zeal and anger against sin (Gen 19). He doth not as we, being angry, run headlong upon the offenders, but if there be but three in a kingdom, or one in four cities, he will have respect to them (Eze 14:19,20).

Secondly, It sheweth that, how inconsiderable soever the persons are, that are within the compass, and care of the love and mercy of God, that inconsiderableness shall not be a let to their safety and preservation: Yea, though they are but as these creeping things, that creep upon the earth, or as the saying is, but as a flea, a dead dog, or a grasshopper, or one of the least of the grains of wheat, not one of them, nay, not a hair of the head of them shall fall to the ground and perish.

Ver. 15, 16. "And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in."

The Holy Ghost in this relation is wonderfully punctual and exact: every beast, all cattle, every creeping thing, every fowl, and every bird, after their kind went in; and saith he again, they that went in, went in two and two; as if there had been an intelligence among these irrational creatures, that the flood was shortly to be upon the earth. Indeed, many among the sensitives have strange instincts, as appendixes to their nature, by which they do, and leave to do, to the astonishment of them that have reason: But that any instinct in nature should put them upon afore providing of shelter from the flood, by going into the ark, (a place to secure them, rather than to save them, had not the occasion and command of God been otherwise) it cannot be once with reason imagined. Wherefore, as their going into the ark, so their going in two by two, and that too male and female, plainly declares that their motion was ordered and governed by heaven, themselves being utterly ignorant thereof.

"And they that went in went in male and female of all flesh, [both man and beast] and the Lord shut him in," that is Noah; and those that were with him.

These latter words are of great importance, and do shew us the distinguishing grace of God, for by his thus shutting the door of the ark, he not only confirmed his mercy to Noah, but also discovered the bounds and limits thereof. As who should say, Now Noah you have your full tale, just thus many I will save from the flood: and with that he shut the door leaving all other, both man and beast, &c. to the fury of the waters. God therefore by this act hath shewed how it will go in the day of judgment with men. Those that (like those beasts, and birds, and creeping things) shall come to Christ, into his ark, before it rain fire and brimstone from heaven, those will God shut up in the ark, and they shall live in that day; but those that shall then be found in the world strangers to Jesus Christ, those will God shut out: "They that were ready went in with him to the marriage: and the door was shut" (Matt 25:10).

And observe, it is not said, that Noah shut the door, but the Lord shut him in: If God shuts in or out, who can alter it? I shut, and no man openeth (Rev 3:7). Doubtless before the flood had carried off the ark, others besides would with gladness have had there a lodging room, though no better than a dog-kennel; but now it was too late, the Lord had shut the door. Besides, had there been now in the heart of Noah, bowels or compassion to those without the ark, or had he had desire to have received them to him, all had been worth nothing, the Lord had shut him in. This signifying, that at the day of judgment, neither the bowels of Jesus Christ, neither the misery that damned men shall be in, will anything at all avail with God to save one sinner more, "the door is shut."

Where you read therefore both in Matthew and Luke of the shutting of the door, understand that by such expressions Christ alludeth to the door in Noah's ark, which door was open while Noah and his attendants were entering into the ark, but they being got in, the Lord shut the door. Then they that stood without and knocked, did weep, and knock, and ask too late. As Christ saith, "When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets, [as Noah did of old]. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out" (Luke 13:25-28).

Ver. 17. "And the flood was forty days upon the earth, and the waters increased, and bare up the ark, and it was lift up above the earth."

While the ark rested, and abode in his place, no doubt but the ears of Noah were filled with doleful cries from the wretched and miserable people, whom God had shut without the ark, one while crying, another while knocking, according to what but now was related; which for ought I know might be many of the forty days, but when the waters much increased, and lift up the ark above the earth, this miserable company were soon shaken off.[32]

It will be thus also in the day of judgment; at the beginning of that day the ears of the godly will sufficiently be filled with the cries and tears of the damned and miserable world; but when the ark shall be taken up, that is, when the godly shall ascend into the clouds, and so go hence with Jesus, they will soon lose this company, and be out of the hearing of their lamentable dolours.

"And the waters increased." God's judgments have no ears to receive the cries, nor heart to pity the miseries of the damned. They cry, it rains; they increase their cries, and the Lord does increase his judgment. "And it came to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts" (Zech 7:13).

Again, As the waters were a type of the wrath of God that in the day of judgment shall fall upon ungodly men: So they were also a type of those afflictions and persecutions that attend the church; for that very water that did drown the ungodly, that did also toss and tumble the ark about; wherefore by the increase of the waters, we may also understand, how mighty and numerous sometimes the afflictions and afflictors of the godly be: As David said, "Lord, how are they increased that trouble me? many are they that rise up against me" (Psa 3:1).

"And the waters increased, and bare up the ark." The higher the rage and tyranny of this world goeth against the church of God, the higher is the ark lifted up towards heaven, the most proud wave lifts it highest: The church is also by persecution more purged and purified from earthly and carnal delights; therefore it is added, "the waters bare up the ark, and it was lift up above the earth."

Ver. 18. "And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters."[33]

These words are still to be considered under the former double consideration, to wit, both, as they present us with God's wrath at the last judgment, and as they present us with a sign of the rage and malice of ungodly men.

"And the waters prevailed"; that is, over all ungodly sinners; though they were mighty, and stout, and cared for none, yet the waters prevailed against them, as the fire and brimstone will do over all the world at the day and coming of our Lord Jesus Christ. Wherefore, well may it be said to all impenitent sinners, "Can thy heart endure, or can thy hands be strong, in the days that I shall deal with thee" (Eze 22:14), saith the Lord God? Oh they cannot, the waters of the wrath of God will prevail against, and increase upon them, until they have utterly swallowed them up.

"And the waters prevailed." Take it now as a type of the nature of persecution, and then it sheweth, that as the waters here did swallow up all but the ark, so when persecution is mighty in the world, it prevaileth to swallow up all but the church; for none else can aright withstand or oppose their wickedness. It is said, when the beast had power to work, "the whole world wondered after the beast" (Rev 13:3), and all men who were not sealed, and that had not the mark of God in their foreheads, fell in with the worship of the beast; as it is said, "And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb" &c. (v 8), So then it might well be said, "The waters prevailed and increased."

"And the ark went upon the face of the waters." It is said that in the beginning the Spirit of God moved upon the face of the waters, and here that the ark went upon the face of them. Indeed the Spirit of God moveth, and the church, as God, walketh in strange and unthought of stations. It is said, that God hath "a way in the whirlwind, and in the storm" (Nahum 1:3). So he hath upon the very face of the persecution of the day, but none but the church can follow him here; it is the ark that can follow him upon the face of the waters. Deep things are seen by them that are upon the waters: "They that go down to the sea in ships, that do business in great waters; They see the works of the Lord, and his wonders in the deep" (Psa 107:23,24). Indeed it oft falls out, that the church seeth more of God in affliction, than when she is at rest and ease; when she is tumbled to and fro in the waters, then she sees the works of God, and his wonders in the deep.

And this makes persecution so pleasant a thing, this makes the ark go upon the face of the waters, she seeth more in this her state, than in all the treasures of Egypt (Heb 11:24,25).

Ver. 19. "And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered."

This second repetition of the prevailing of the waters, doth also call for a second consideration.

1. It shews us, that all hope that any ungodly man might have at the beginning of the flood to escape the rage thereof, was now swallowed up in death. Indeed it is natural to the creatures, when floods and inundations are upon the earth, to repair to the high places, as they only that are left for preservation of life; where life may be also continued if the waters do not overflow them: but when it comes to pass as here we read, that all the hills under the heavens are covered: then life takes its farewell, and is gone from the world, as was the effect of the waters of Noah.

The hills therefore were types of the hope of the hypocrite, upon which they clamber till their heads do touch the clouds, thinking thereby to escape the judgment of God; but "though they hide themselves in the top of Carmel, I will search and take them out thence," saith God (Amos 9:2,3). The flood of his wrath will come thither, even over the tops of all the hills. So that safety is only in the ark with Noah, in the church with Christ, all other places must be drowned with the flood.

2. We may also understand by this verse, how God in a time of persecution will cut off the carnal confidence of his people. We are apt to place our hope somewhere else than in God, when persecution ariseth because of the word. We hope that such a man, or that such outward means may prevent our being swept away with this flood. But because this confidence is not after God, but tendeth to weaken our stedfast dependence on him; therefore this flood shall cover all our hills, not one shall be found for us under the whole heaven (Jer 2:36,37). When the king of Babylon came up against Jerusalem to war, then Israel, instead of trusting in God, put their confidence in the king of Egypt, but he also was swallowed up by this flood, that Israel might be ashamed of such confidence; and this at last they confessed. "As for us, [said they,] our eyes as yet failed for our vain help: in our watching, we have watched for a nation that could not save us" (Lam 4:17).

It was requisite therefore that the hills should be covered, that Noah might not have confidence in them; but surely this dispensation of God was an heart-shaking providence to Noah, and they that were with him; for here indeed was his faith tried, there was no hill left in all the world; now were his carnal helpers gone, there was none shut up or left: Now therefore, if they could rejoice, it must be only in the power of God. As David said, "Shall I lift up mine yes to the hills? whence should my help come?" So the margin: "My help cometh from the Lord that made heaven and earth" (Psa 121:1,2).

Ver. 20. "Fifteen cubits upward did the waters prevail; and the mountains were covered." The height of Goliath was but six cubits and a span (1 Sam 17:4), neither was Og's bedstead any more than nine (Deu 3:11). Wherefore this flood prevailed far the highest of those mighty ones: even fifteen cubits above the highest mountains.

Ver. 21, 22, 23. "And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: All in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed, which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowls of the heaven; and they were destroyed from the earth, and Noah only remained alive, and they that were with him in the ark."

In these words you have the effects of the flood, which was punctually according to the judgment threatened. But observe, I pray you, how the Holy Ghost, by repeating, doth amplify the matter. "All flesh," "All in whose nostrils was the breath of life"; "All that was in the dry land," "every living substance," "every man"; and they were destroyed from off the earth: By which manner of language doubtless there is insinuated a threatening to them who should afterward live ungodly. And indeed the Holy Ghost affirmeth, that these judgments, with that of Sodom, are but examples set forth before our eyes, to shew us that such sins, such punishment. "Making them an ensample, saith Peter, unto those that after should live ungodly" (2 Peter 2:6). Nay, Jude saith, they are "set forth" in their overthrow, for that very purpose (v 7). Wherefore this careful repeating of this judgment of God, doth carry threatening in it, assuredly foreshewing the doom and downfall of those that shall continue to tread their steps.

Yea, mind how Peter hath it: For if God "spared not the old world," &c. (2 Peter 2:5). Secretly intimating, that those that then lived, being the first of his workmanship, and far surpassing in magnificence, if he would have spared, he would have spared them; but seeing he so dreadfully swept them away, let no man be so bold to presume that wickedness shall now deliver him that is given to it.

"And Noah only remained alive, and they that were with him in the ark." Noah was that man of God that had set himself against a world of ungodly men. The man that had hazarded life and limb for the word of God committed to him; he "only remained alive," &c. Hence note, That he was the man that outlived the world, that would for God venture life against all the world. Wherefore the saying in the gospel is true, He that will lose his life for my sake, shall save it unto life eternal. Thus did Noah, and passed the end, and went over the bounds, that God had appointed for every living thing. Behold! he was a man in both worlds, yea, the world then to come was given him for a possession.

"And the waters prevailed upon the earth an hundred and fifty days." About the same time the scorpions mentioned of John, had power to hurt the earth (Rev 9:10). Wherefore, the thus prevailing of the water, might be a type of our persecution now in the New Testament days. All which time doubtless Noah was sufficiently tried, while the waves of the water had no pity for him.

Spotted a typo or a problem in this chapter? Tell us

Chapter VIII

Ver. 1. "And God remembered Noah, and every living thing, and all the cattle that was with him in the ark; and God made a wind to pass over the earth, and the waters asswaged."

Moses having thus related the judgment of the waters, as they respected the drowning of the world, and so typed forth the last judgment: he now returneth to speak of them more largely, as they were a type of the persecution and afflictions of the church, and so sheweth how God delivered Noah from the merciless violence of the waves thereof.

"And God remembered Noah." This word remembered is usual in scripture; both when God is about to deliver his people out of affliction, and to grant them the petition which they ask of him. It is said, "God remembered Abraham; and sent Lot out of Sodom" (Gen 19:29); that he remembered Rachel, and hearkened to her (30:22); that he also remembered his covenant with Abraham, when he went to bring Israel out of their bondage (Exo 2:24).

Hence note, that Noah was not both in an afflicted and a praying condition; afflicted with the dread of the waters, and prayed for their asswaging. It is a question accompanied with astonishment, How the ark being of no bigger an hull or bulk should contain so many creatures, with sustenance for them? And verily, I think that Noah himself was put to it, to believe and wait for so long a time. But God remembered him, and also the beasts, and every living thing that was with him, and began to put an end to these mighty afflictions, by causing the waters to asswage.

"And God made a wind to pass over the earth." The waters being here a type of persecutors and persecution: this wind was a type of the breath of the Lord's mouth, by which he is said to slay the wicked. "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked" (Isa 11:4). It was a wind also that blew away the locusts of Egypt (Exo 10:19), which locusts were a type of our graceless clergy, that have covered the ground of our land.[34] Again the kingdom of Babel was to be destroyed by a destroying wind, which the Lord would send against her (Jer 51:1,2), which Paul expounds to be by the breath of the Lord's mouth, and by the brightness of his coming. This wind therefore, as I said, was a type of the breathing of the Spirit of the Lord, by which means these tumultuous waves shall be laid over, and God's ark in a while made to rest upon the top of his mountain (2 Sam 22:19). For by the breath of the Lord the earth is lightened, and by this lightning coals are kindled; "yea, he sent out his arrows and scattered them, and he shot out lightnings, and discomfited them. Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa 18:14,15). "And God made a wind to pass over the earth, and the waters asswaged." That is, in New Testament language, the afflictors and afflictions of the church did cease and decay, and came to nought.

"And the waters asswaged": To wit, by the blowing of this wind, wherefore, as this wind did assault the waters, so it did refresh the spirit of this servant of God, because by it the affliction was driven away. Thus then by the wind of the Lord were these dry bones refreshed, and made to stand upon their feet (Eze 37:9,10).

"And God made a wind to pass over." And God made it; when God blows, the enemies of his truth shall pass away like waters that fail.

Ver. 2. "The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained."

By these words we see, that when the church of God is afflicted, both heaven and hell have their hand therein, but so as from a differing consideration, and to a diverse end. From heaven it comes, that we may remember we have sinned, and that we may be made white, and tried (Dan 11:35); but from hell, from the great deep, that we might sin the more, and that we might despair, and be damned (Job 1:11; 2:5).

"And the fountains of the great deep." When God begins to slack and abate the afflictions of his church, he rebukes, as it were first, the powers of hell; for should he take off his own hand, while they have leave to do what they list, the church for this would be worse not better: But first he rebuketh them: "The Lord rebuke thee, O Satan," that's the first; and then he clothes them "with change of raiment" (Zech 3:1-5): The fountains of the great deep were stopped, and then the bottles of heaven (Gen 15:14).

"And the rain from heaven was restrained," or held back, or made to cease. Afflictions are governed by God, both as to time, number, nature and measure. "In measure when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of his east wind" (Isa 27:8). Our times therefore, and our conditions in those times, are in the hand of God; yea, and so are our souls and bodies, to be kept and preserved from the evil, while the rod of God is upon us (Jer 15:1-3).

Ver. 3. "And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated."

The verse before doth treat of the original, the fountains of the deep, and the windows of heaven, that they were shut, or stopped; which being done, the effect beginneth to cease. Hence note, that case and release from persecution and affliction cometh not by chance, or by the good moods, or gentle dispositions of men, but the Lord doth hold them back from sin, the Lord restraineth them. It is said "the Lord stirred up the adversaries of Solomon" (1 Kings 11:14,23). Again, when the Syrians fought against Jehoshaphat, "the Lord helped him, and God moved them to depart from him" (2 Chron 18:31). The Lord sent the flood, and the Lord took it away.

"And the waters returned from off the earth continually." When God ceaseth to be angry, the hearts and dispositions of the adversaries shall be palliated, and made more flexible. It is said, when the afflictions of Israel were ended in Egypt, the hearts of the people were turned to pity them; yea, he caused them "to be pitied of all those that carried them captives" (Psa 106:46).

When you see therefore, that the hearts of kings and governors begin to be moderated toward the church of God, then acknowledge that this is the hand of God. "I," saith he, "will cause the enemy to entreat thee well in the time of evil, and in the time of affliction" (Jer 15:11). For by waters here are typed out the great and mighty of the world, by the flowing of them, their rage; and by their ebbing and returning their stillness and moderation. "And the waters returned." That is, to the sea (Gen 1:9,10). "He gathereth the waters of the sea together as an heap: he layeth up the depth in store houses" (Psa 33:7).

By "gathering up," the persecutors may be understood, his gathering them to their graves, as he did Herod, who stood in the way of Christ (Matt 2:19,20). And as he did those in Ezekiel, who hindered the promotion of truth, and the exaltation of the gospel (31:14).

"And after the end of the hundred and fifty days the waters were abated." These words then imply, that for so long time, Noah, and the church with him, were to exercise patience. They also show us, That when the waters are up, they do not suddenly fall: They were up four hundred years, from Abraham to Moses (Gen 15:13). They were up threescore and ten years in the days of the captivity of Babylon (Jer 25:12; Zech 1:12). They were up ten mystical days in the persecution that was in the days of Antipas (Rev 2:10). And are to be up forty and two months, in the reign, and under the tyranny of antichrist (13:5). But they will abate; the house of Saul will grow weaker; yea, they shall be gathered to their sea, and shall be laid in the pit; yea, they shall not be on the earth, when God shall set glory in the land of the living (Eze 26:19-21).

Ver. 4. "And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat."

These instances therefore were a type of Christ, the munition of rocks (Isa 33:16), who is elsewhere called, the mountain of the Lord's house (Micah 4:1); the rock upon which he will build his church, and the gates of hell shall not prevail against it (Matt 16:18). For after the ark had felt the ground, or had got settlement upon the tops of these mountains; however, the waters that came from the great deep, did notwithstanding, for some time, shake, and make it stir, yet off from these mountains they could not get it with all their rage and fury. It rested there; these gates of hell could not prevail. But mark, it did rest on these mountains almost a quarter of a year, before any ground appeared to Noah. A right figure of saving faith; for that maketh not outward observation a ground and foundation for faith, but Christ the rock, who as to sense and feeling is at first quite out of sight. Hence the hope of the godly is compared to the anchor of a ship, which resteth on, or taketh hold of the rock that is now invisible under the water, at the bottom of the sea (Heb 6:19).

This then should learn us to stay on the Lord Jesus, and there to rest when the waters have drowned all the world, and when all the mountains and hills for help are as if they were cast into the midst of the sea.

That is an excellent saying of the prophet, "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, [as now it seemed] and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof. Selah" (Psa 46:1-3).

Ver. 5. "And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen."

In the third verse we read, that after an hundred and fifty days" flood, the waters returned; that is, began to return, from off the earth: Which beginning of their return, was, because that God had mercifully remembered the prayer and affliction of Noah. Again, in this verse we read, that from the day that the ark did rest upon the mountains of Ararat, the waters decreased continually. Now the resting of the ark on the mountain, was a figure of our trusting on Christ. Hence it follows, that the tumults and raging of the mystical waters, are made to decrease by the power of faith: "This is the victory, even our faith" (1 John 5:4). As it is also said of Moses, "By faith they passed through the Red sea" (Heb 11:29). But above all take that as most pertinent, "Through faith they subdued kingdoms,--stopped the mouths of lions,--and turned to flight the armies of aliens" (Heb 11:33,34). Here you see faith made the waters decrease; it took away the heat and rage of the adversary.

"And the waters decreased continually until the tenth month, [another period of time,] and in the first day of the tenth month were the tops of the mountains seen." These mountains were before the flood, a type of the hope of the hypocrites, and therefore then were swallowed up, fifteen cubits under the waters. But now, methinks, they should be a figure to the church of some visible ground of deliverance from the flood; for almost three months the ark did rest on the invisible mountains of Ararat. But now are the tops of the mountains seen: A further sign that the waters were abated; and a ground, that at length they would be quite dried up. Let these mountains then be types of the high and mighty, which God is used to stir up to deliver his church from the heat and rage of tyranny and persecution, as they are often termed and called in scripture, the mountains of Israel, for this very end. So then, from our thus considering the mountains, Two things we are taught thereby.

1. That when the great ones of this world begin to discover themselves to the church, by way of encouragement, it is a sign that the waters are now decreasing. Or thus: When God lets us see the tops of the mountains, then we may certainly conclude, that the rage of the waters abate.

Doubtless when God made promise of raising up Josias to Israel, in Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in Babylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of these mountains, was comfort to the church in her day of affliction.

2. This should teach us while we are in affliction, to look this way and that, if it may be that the tops of the mountains may be seen by us (1 Sam 11:1-3). For though it be too much below a Christian to place his confidence in men, yet when God shall raise up Josias or a Cyrus, we may take encouragement at this working of God. Therefore is that in the Psalms read both ways, shall I look to the mountains? "I will lift up mine eyes unto the hills, from whence cometh my help. Yet so, as that he would also conclude his help did come from the Lord" (Psa 121:1,2). So then, we must take heed that we look not to the mountains [alone]. Again, it is our wisdom "to look to the mountains": only look not to them but when God discovers them. Look unto them if God discovereth them; yet then but so as means of God's appointing. But again, God doth not let us see the hills for our help, before we have first of all seen them drowned. Look not to them therefore while the water is at the rising; but if they begin to cease their raging, if they begin to fall, and with that the tops of the mountains be seen, you may look upon them with comfort, they are tokens of God's deliverance.

Ver. 6. "And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made."

These forty days seem to commence from the discovery of the tops of the mountains. Wherefore he did not presently go out of the ark, but stayed there above fourteen days still, signifying unto us, that we must not be therefore delivered so soon as the tops of the mountains are seen, but may yet be assaulted with the waters of the flood, days, and weeks, and months, &c.

When Moses was sent to deliver Israel, they came not presently out of Egypt; neither seemed their burthens ever the light to sense or feeling, though faith indeed did see the end (Exo 5:15-23). Again, When he had brought them forth of Egypt, they came not in a day, or a month, to Canaan; but, saith the Holy Ghost, He brought them out, (or, forth of affliction) after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.

Let us therefore take heed of a feverish spirit, while we behold "the tops of the mountains"; possibly, for all they are visible tokens to us of deliverance, themselves may be yet much under water. We see what work Moses, Gideon, Jephthah and Samson had to deliver Israel, even after more than their tops were seen. Be content to stay yet forty days. David stayed, after he was anointed, till years and times went over him, before he could deliver Israel from the tyranny of its opposers.

"At the end of forty days Noah opened the window of the ark." This opening of the window also, was a type, that now he was preparing to take possession of the world. It also might be a type of the opening the law and testimony, that light might by that come into the church; for we find not that this window had any other use, but to be a conveyance of light into the ark, and as a passage for the raven and the dove, as may be further showed after. Now much like this, is that of John: "The temple of God was opened in heaven, and there was seen in his temple the ark of his testament" (Rev 11:19). And again, "I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened." And then, as the raven, and the dove came out of the window of the ark; so "the angels," that is, the Lord's executioners, "came out of the temple" that was opened in heaven (Rev 15:5,6).

Hence note, That though men may be borne with, if they lie in their holes in the height of the tempest; but to do it when the tops of the mountains were seen, if they then shall forbear to open their window, they are worthy of blame indeed. When the lepers saw the Assyrians were fled, and that liberty from heaven was granted to Samaria, then they feared to conceal the thing any further; They feared, I say, that if they went not to the city to declare it, some judgment of God would befall them (2 Kings 7:9).

Ver. 7, 8. "And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground."

Behold, the raven and dove are now sent out at the window of the ark, as the angels are said to come out of the temple, when it was opened in heaven. This raven therefore, and the dove, were figures and types of those angels (Rev 15:5,6).

But to speak to them both apart. The raven went forth, but returned not again to the ark. This is intimated by these words, "She went to and fro, until the waters were abated, and dried up." This is further evident by that antithesis that the word doth put between the practice of the raven and the dove. The raven went forth, and went to and fro till the waters were dried up. But mark it, "But the dove found no rest for the sole of her foot, and she returned unto him into the ark" (v 9). The raven then did find rest elsewhere, the raven then returned not to him into the ark.

But what did the raven then do? Why, certainly she made a banquet of the carcasses of the giants that were drowned by the flood; it fed upon the flesh of the men that had sinned against the Lord.

The raven therefore was a type of those messengers that God sends out of his temple against Antichrist; that is, for "eating the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses." He was, I say, a type of those professors that God saith he hath a great sacrifice to sacrifice unto, a sort of professors in his church; as the raven was one that had his being in the ark: These are they which Ezekiel mentions, that were to eat flesh, and drink blood; to eat the fat till they be filled, and to drink blood till they be drunken (39:17-20). These also are the guests that Zephaniah mentions, and saith, God hath bidden to the same feast also (1:7-14).

And let no man be offended that I say these birds are in the church: For one effect of the sixth vial, was that battle of the great day of God Almighty (Rev 16:16). Further, The angel that proclaims this feast, calls to those that are God's guests, by the name of, "the fowls that fly in the midst of heaven": That they should "come and gather together to the supper of the great God: That they may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men," &c. (Rev 19:17,18). Besides, this supper is the effect of the going forth of the King of kings against the Antichristian whore, whose going forth was at the opening of heaven, as the going forth of the raven was at the opening of the window of the ark (v 11-16).

Note therefore, That God, in the overthrow of the kingdom of Antichrist, and at the asswaging of the rage of her tumultuous waves, will send forth his birds amongst her fat ones, to partake of the banquet that he hath appointed; who when they shall be tolerated by that angel that standeth in the sun, will come down to their feast with such greediness, that neither king nor captain shall keep them from their prey: They will eat flesh, and fat, till they be full, and drink the blood till they be drunk.

"Also he sent forth a dove from him, to see if the waters were abated." This dove was a type of another sort of professors in the church, that are of a more gentle nature (Matt 10:16); for all the saints are not for such work as the raven; they are not all for feeding upon the carcasses, the kingdoms and estates of the Antichristian party, but are for spending their time, and for bending their spirits to a more spiritual and retired work; even as the dove is said to be harmless, and to mourn for communion with her companion (Isa 38:14), and that is content if she hath her nest in the sides of the rock, Christ (Jer 48:28). Wherefore he adds,

Ver. 9. "But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth," &c.

The dove could not live as the raven; the raven being content, so long as she found the carcasses; but the dove found no rest till she returned again to Noah.

The raven therefore, though he was in the ark, was not a type of the most spiritual Christian; nay rather, I think, of the worldly professor, who gets into the church in the time of her affliction, as Ziba did into the army of David, in the day of his trouble; not for love to the grace of David, but that, if time should serve, he might be made the Lord of his master's inheritance (2 Sam 16:1-4). But David was content to let him go with him, and that too as under such a consideration: as Christ also lets these ravens to herd with his innocent doves; because he hath flesh to give them, which the doves care not for eating.[35]

"But the dove found no rest." It seems the raven did, as it is also with some professors, who when they by their profession have advanced themselves to some worldly honour, they have ease and rest, though, like the raven, they have it by going out of the church.

"But the dove found no rest." Though all the enemies of God lay tumbling in the sea, this could not satisfy a gracious soul: divide her from the ark, and she finds no rest, she is not at ease till she be with Noah. "And she returned unto him into the ark;--and he put forth his hand, and took her, and pulled her in unto him into the ark" (v 9).

Noah here was a type of Christ, who took the dove unto him: And it shows us, That Christ hath a bosom open for the cries and complaints of his people; for the dove returned a-weary with the tidings of this, that the waters still raged. A fit figure of those of the saints that are groaning and weary under the oppression and cruelty of the enemy.

Hence note, That though thou hast no other tidings to Christ but sighs and groans, and weariness, because of the rage of the waters; yet he will not despise thee; yea, he invites thee, as weary, to come (Matt 11:28-30).

Ver. 10. "And he stayed yet other seven days; and again he sent forth the dove out of the ark."

This staying shows us, That he exercised patience, waiting God's leisure till the flood should be taken away. This grace therefore had yet seven day's work to do, before he obtained any further testimony that the waters were decreasing. O this staying work is hard work! Alas! sometimes patience is accompanied with so much heat and feverishness, that every hour seems seven until the end of the trial, and the blessing promised be possessed by the waiting soul. It may be Noah might not be altogether herein a stranger: I am sure the Psalmist was not, in that he often under affliction, cries, But how long, O Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1; 89:46). Make haste! O Lord, how long! (90:13; 94:3).

"And again he sent forth the dove." The first time he sent her, she brought no good news, but came panting and weary home; yet he sends her a second time.

This should teach us, not to make conclusions too suddenly about God's dispensation, saying it must be now or never; for it may be the seven days are not out. The men of David said, This is the day that the Lord will give thee the kingdom of Israel: But David perceived otherwise, and therefore adds yet to his temperance, patience (1 Sam 24:1-4; 26:8-10). Not sullenly saying like that wicked king, Why should I wait on the Lord any longer? (2 Kings 6:32). But comforts himself with the truth of the promise, saying, His time shall come to die, &c. He that believeth, maketh not haste, but waiteth patiently, for the perfecting God's work in God's time. That is excellent in the song: "I charge you [saith the church] that ye stir not up, nor awake my love, until he please" (Cant 8:4). Noah was much for this, wherefore he stayed yet other seven days.

"And again he sent forth the dove." Elias did much like this, when his servant, at the first sending, brought him no tidings of rain, he gave him his errand again, saying, Go again: go seven times (1 Kings 18:43-45). As Noah here did with the dove, and again he sent her. Seeming delays are no hindrance to faith; they ought to try it, and put it into exercise: As here it was with this good man about the waters of the flood; he fainted not, but believed to see the goodness of the Lord. That in the prophet is notable as to this, "The vision is yet for an appointed time, but at the end it shall speak, and not lie: thought it tarry, wait for it; because it will surely come, it will not tarry" (Hab 2:3).

Ver. 11. "And the dove came in to him in the evening; and lo! in her mouth was an olive-leaf plucked off: so Noah knew that the waters were abated from off the earth."

"And the dove came in to him in the evening." Wherefore his patience was tried this day also. All the day he heard nothing of his dove. Surely she could not keep the wing all the day. Is she drowned I tro? Is she lost? O, no! She comes at last, though she stayed long. Samuel also stayed long before he came to Saul; but Saul could not wait as Noah did, therefore he had not the benefit of the mercy promised.

"The dove came in to him in the evening, and lo, in her mouth was an olive-leaf," &c. Now he is recompensed for the exercise of patience: As also was Abraham when God gave him Isaac; for after he had patiently endured, he obtained the promise.

"And lo, an olive-leaf." A sign that God was going through with his work of diminishing the waters: A sign, I say, and a good experience of the continued love of God to his servant; according to that of Paul, "patience worketh experience"; that is, it at last obtaineth the blessing promised, and so settleth the soul in a fresh experience of the love and faithfulness of God.

And lo! This word Lo, it is, as it were an appeal to all readers to judge, whether God to Noah was faithful or no. So then, this was not written for his sake only, but for us also that believe in God, that we might now exercise patience, as Noah; and obtain the tokens of God's goodness, as he; for lo the dove, at last, though 'twas night first, came to Noah into the ark, "and lo in her mouth was an olive-leaf plucked off: so Noah knew that the waters were abated."

"An olive-leaf plucked off." These words, an olive-leaf plucked off, do intimate, that Noah was now inquisitive and searching how the dove obtained the leaf; that is, whether she found it as dead, and upon the waters; or whether she plucked it off some tree: But he found by the greenness and freshness of the slip, that she plucked it off from the olive. Wherefore, he had good ground now to be comforted; for if this leaf was plucked off from a tree, then the waters could not be deep; especially, because as the story tells us, the olive used also to stand in the bottoms, or valleys.

This should teach us, That not over highly we conclude messages or tokens, to be signs of God's mercy. There are lying visions, and they are causes of banishment; they we should beware of, or else we are not only at present deceived, but our faith is in danger of the rocks; for not a few have cast up all, because the truth of some seeming vision hath failed. Mark how David handleth the messenger that brought him tidings of the death of Saul: says he, How dost thou know that Saul is dead? What proof canst thou make of the truth of this story? (1 Sam 1:1-10). So should we say of all those visions or messengers that come to persuade us, that either inward or outward deliverance is for us at the door. Prove these stories; look if they be not dead and lifeless fancies; see if you can find that they were plucked off from the tree that is green.

Ver. 12. "And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more."

We read before of forty days' patience, and after that of seven days' patience; and that after the waters began to return from off the earth, and here again of seven days more. Whence not, That the best of God's people, in the times of trials, find their patience too short-winded to hold out the whole length of a trial, unless the time be, as it were, cut in pieces. The prophet when he was to lay siege against Jerusalem, he must rest the one side, by turning him upon the other (Eze 4:2-6). It was with holy Job exceeding hard, when he might not have time to swallow his spittle, when he might not a little sit down and rest him. And if you observe him, he doth not desire an absolute deliverance as yet, but only time to take wind and breathe awhile; and then, if God will, to engage in the combat again:[36] "How long [saith he] wilt thou not depart from me." Depart: what quite? O! No, saith he, I beg not that absolutely, but only so long as till a man might "swallow down his spittle" (Job 7:19). This the church in Ezra's time took as an exceeding favour. "And now [say they] for a little space, grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage" (Ezra 9:8).

"And he stayed yet other seven days." Note again, That it is not God's way with his people to shew them all their troubles at once; but first he shews them a part; first forty days, after that seven other days, and yet again seven days more; that, they coming upon them by piecemeal, they may the better be able to travel through them. While Israel was in affliction in Egypt, they knew not the trial that would meet them at the Red Sea. Again, When they had gone through that, they little thought that yet "for forty years they must be tempted and proved in the wilderness."

And thus it was with this blessed Noah; he thought that by the first seven days his trials might be ended. But behold, there is yet seven days more behind: "and he stayed yet other seven days."

Further: There may also be by these words thus much insinuated, That these periods of time might be also of Noah's prefixing: and if so, then note, That the people of God in these days are not the first that have been under mistake, as to the timing of their afflictions. Noah counted it would end many days before it ended indeed, even seven days, and seven days, and seven days to that; for he sent forth his dove about the beginning of the first month, in which month also were his two seven days' trials. Again, after that he had stayed two seven days more, to wit, to the end of that first month. Again, he stayed almost four sevens more; for he came not out of the ark till the twenty-seventh day of the second month.

Hence therefore let Christians beware that they set not times for God, lest all men see their folly. "It is not for you to know the times or the seasons, which the Father hath put in his own power" (Acts 1:7). Yea, I say again, take heed lest that for thy setting of God a seven days' time, he set not thee so many as seven times seven.

"And he sent forth the dove, which returned not again unto him any more." This is the third time that the dove was sent to see how the waters were abated on the face of the earth. The first time she, by her restlessness, bespake the waters to be high and mighty. The second time, by her olive-leaf, she notifieth that the waters were low and ebbing. But this third time, she seems to be weary or her service, she returned not again to him any more; yet in her so absenting herself, she gives confirmation to Noah, that the waters were even in a manner quite gone. If he will take this for a proof let him, if not, let him hang in suspense with himself. Hence note, that God will not be always testifying, by renewing of his tokens, to that about which we have had sufficient conviction before; for in so doing he should gratify and humour our unbelief. Noah had received already two sufficient testimonies that the waters were decreasing. First by his seeing the tops of the mountains, and then by the olive-leaf; but notwithstanding these two testimonies, his unbelief in part remains; but God will not humour such a groundless mistrust, by giving him any further token, than the very absenting of the dove. Much like this was that of Samson's father; the angel once had told his wife, that she should have a son that should deliver Israel; well, Manoah heard of this, he also desired that he might see that man that had told his wife this happy news. Now God thus far condescends, as to send the angel a second time; but then, this being now a sufficient antidote against their unbelief, the angel after the next departing, was not seen again of them at all. But saith the word, The angel of the Lord did no more appear to Manoah, and to his wife: So that now they must live by faith, or not at all (Judg 13:3,9,21).

God's dealing with his people with respect to their spiritual condition, is much like this. The Holy Ghost doth not use to confirm us by new revelations of grace and justification, so often as by our fond doubts or mistrust we call for and desire the same. But having confirmed in us the testimony of Christ, it may be twice or thrice, (for the testimony of two men are true) he then expects we should live by faith. And observe it, if we have after such testimony joyful communion with God, it is either by retreating to former experience, or by arguing according to faith; that because God hath done thus before, he therefore hath given me interest in such and such promises and mercies besides.

I speak now of the first seals of the love of God to the soul, after we have been sufficiently tossed upon the waves of unbelief, as Noah was by the waters of the flood: such seals are few, the Lord gave them to Solomon twice (1 Kings 11:9). And also twice to his servant Paul (Acts 22:6,18). 'Tis enough that they have seen "the tops of the mountains," and have had brought to them the olive-leaf. Let them now believe this confirmation of mercy is sufficient, and if they will not believe now, they shall not be established.

Ver. 13. "And it came to pass in the six hundredth and first year, in the first month, the fist day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dry."

"And it came to pass." That is, by the working of God, that the waters were dried up. This came to pass in God's time, to wit, in "the six hundredth and first year, in the first month, the first day of the month"; not in the times of Noah's prefixing. God's time is THE time, the best time, because it is the time appointed by him for the proof and trial of our graces, and that in which so much, and so much of the rage of the enemy, and of the power of God's mercy, may the better be discovered unto us; "I the Lord will hasten it in HIS time" (Isa 60:22), not before, though we were the signet upon his right hand (Jer 22:24).

Noah the only man with God in that generation, could not be restored before the time; no more could Israel from the thraldom of Egypt (Exo 13:4). Yea, the Son of God himself must here give place and be content. And when Satan had ended all the temptation, when he "had ended all,--then he departed from him for a season" (Luke 4:13).

"And Noah removed the covering of the ark, and looked." The failing again of his expected comforter, caused him to be up and doing; probably he had not as yet uncovered the ark, that is, to look round about him had the dove by returning pleased his humour; but she failing him, he stirs up himself, Thus it should also be with the Christian now: doth he dove forbear to come to thee with a leaf in her bill as before, let not this make thee sullen and mistrustful, but uncover the ark, and look, and by looking thou shalt see a further testimony of what thou receivedst by the first manifestations: "He looked, and behold the earth was dry." Paul tells us, that by looking we have a testimony like, or as that, which at first was given us by the Spirit of the Lord (2 Cor 3:18). "And behold the face of the earth was dry."

Ver. 14. "And in the second month, on the seven and twentieth day of the month, was the earth dried."

This prospect was like the rain that we read of in another place, that confirmed God's inheritance when it was weary: It was a comfortable sight to Noah to see that the face of the earth was dry; and now he could wait upon God with less trial and strain to his patience the remaining days, which were fifty and four, to wit, from the first of the first, to the twenty-seventh of the second month, than he could one of the sevens that he met with before. Indeed the path is narrowest just at entrance as also our nature is then the most untoward; but after we are in, the walk seems to be wider and easy; the flesh is also then more mortified and conformable. The walk is but a cubit wide at the door, but inward ten times as broad (Eze 42:4,11).

"And in the second month, on the seven and twentieth day of the month, was the earth dried." So that from the first day it began to rain, which was the seventeenth day of the second month in the year before, unto this day, was Noah in the ark; it was just a year and ten days. That was the time then that God had appointed to try his servant Noah, by the waters of the flood: in which time he was so effectually crucified to the things of the world, that he was as if he was never more to enjoy the same. Wherefore Peter making mention of this estate of his, he tells us, it was even like unto our baptism; wherein we profess ourselves dead to the world, and alive to God by Jesus Christ (1 Peter 3:21).

In the first verse of this chapter, we read that God remembered Noah; but till now we read not, that the face of the earth was dried. Hence note that our being under the rage of the enemy, doth not argue that we are therefore forgotten of God, "he remembereth us in our low estate," even when tossed to and fro by the waters of a flood of temptations.

Ver. 15, 16. "And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee."

Now we are come to the end of the trial, and so to the time of Noah's deliverance, and behold as he went in, so he came out: He went into the ark at the commandment of the Lord. "And the Lord said unto Noah, Come thou and all thy house into the ark" (Gen 7:1). And here again, "And God spake unto Noah, saying, Go forth of the ark." Hence note, that notwithstanding the earth was dry about fifty-four days before, yet Noah waited for the word of God for his commission to bring him forth of the ark. Providence seemed to smile before, in that the earth was dry, to which had but Noah added reason, he must have concluded, the time is come for me to go forth of the ark. But Noah knew, that as well the providences of God, as the waters of the flood might be to try his dependence on the word of the Lord: wherefore, though he saw this, yet because he had no answer of God, he will not take the opportunity.

It is dangerous, or at least very difficult, to make the most smiling providence of God our rule to act by: Had David done it, he had killed Saul before the time, But David respected the word of God (2 Sam 24:17-20). Elisha also would not suffer the king to make that improvement of the providence of God, which reason should be put in execution, when he rebuked the king's desire that he had to have killed the Syrians, and commanded that bread should be set before them, that they might eat, and go home again to their master (2 Kings 6:19-23). Hear the word of the Lord, ye that tremble at his word. "At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched.--At the commandment of the Lord they rested in their tents, and at the commandment of the Lord they journeyed; they kept the charge of the Lord, at the commandment of the Lord, by the hand of Moses" (Num 9:18-23).

"Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee."

When God delivereth, he delivereth completely. Thus Israel also went out of Egypt, they, their wives, their children, with their flocks and herds, not an hoof was left behind (Exo 10:24-26). When David's time was come to possess the kingdom, he brought along with him those six hundred men that had been his companions in his suffering state, every man with his household. But I say, he went up to possess it, not simply by the voice of providence, though Saul was dead, but "David inquired of the Lord, saying, Shall I go up into any of the cities of Judah?" Nay, a general answer, even from God, would not satisfy this holy man. "The Lord said,--Go, but David replied, Whither shall I go? and he said unto Hebron" (1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this makes us all come safe to land. When men wrest themselves from under the hand of God, taking such opportunities for their deliverance, which are laid before them only for trial of obedience to the word: they may, it is probable, have a seeming success; the end will be as with Zedekiah king of Judah, affliction with addition. The Jews that were left in the land of Israel, from the hand of the king of Babylon, would flee to the land of Egypt (Jer 41:17), that they might have quietness there, but they went without the word of God, and therefore their rest brought them to their ruin (42; 43).

Noah therefore chose the safest way, even to stay in the ark, till God's word came. As it is also said of Joseph, "The word of the Lord tried him"; till the word of the Lord came to deliver him, and then he had deliverance indeed (Psa 105:19), as Noah also and David had safe deliverance for himself and relations.

Ver. 17. "Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth."

Noah was not only to have in this deliverance, respect to himself and family, but to the good of all the world. Men's spirits are too narrow for the mind of God, when their chief end, or their only design in their enjoying this or the other mercy, is for the sake of their ownselves only. It cannot be according to God, that such desires should be encouraged: "none of us liveth unto himself," why then should we desire life only for ourselves.

The church cries thus, "God be merciful unto us, and bless us; and cause his face to shine upon us." Why? "That thy way may be known upon earth, thy saving health among all nations" (Psa 67:1,2).

So David, "Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee" (Psa 51:12,13). So then, we must not desire to come out of trials and afflictions alone, or by ourselves, but that in our deliverance the salvation of many may be concerned. It is said, when Israel went up out of Egypt, there went up with them "a mixed multitude," to wit, of Egyptians, and other nations: This going out of captivity was right, they carried out with them the fowls, the beasts, and the creeping things; to wit, the heathens of other lands, and so added increase to the church of God (Exo 12:37,38). In Esther's time also, when the Jews came from under the snare of Haman, they brought with them to God many of the people of the provinces. "Many of the people of the land became Jews" (Esth 8:17).

These words therefore, "bring forth with thee every living thing," &c. are not lightly to be passed over; for they shew us, that we ought in our deliverance to have special respect to the deliverance of others. And if our deliverance be with the word and liking of God, it must needs have this effect. "When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria, and her daughters, then will I bring again the captivity of thy captives in the midst of them" (Eze 17:53).

And indeed there is reason for this, for in every affliction and persecution, the devil's design is to impair Christ's kingdom: wherefore no marvel, that God designeth in our deliverance, the impairing and lessening the kingdom of sin and Satan. Wherefore, O thou church of God in England, which art now upon the waves of affliction, and temptation, when thou comest out of the furnace, if thou come out at the bidding of God, there shall come out with thee the fowl, the beast, and abundance of creeping things. "O Judah, he hath set an harvest for thee, when I returned the captivity of my people" (Hosea 6:11).

"That they may breed abundantly in the earth, and be fruitful, and multiply upon the earth."

This was God's end in preserving the creatures from the flood, that again the earth might be replenished therewith. The same end he hath in his suffering of the persecutors, and all manner of adversity to take away but "a part," some (Amos 7:4). Some of them they shall kill and crucify, leaving a remnant alive in the world, namely, that they might breed abundantly in the earth, and be fruitful, and multiply upon the earth. As he saith by the prophet Isaiah, "He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit" (Isa 27:6). And this after their deliverance from persecution: According as he saith again, "The remnant that is escaped of the house of Judah, shall again take root downward, and bear fruit upward: For out of Jerusalem shall go forth a remnant" that is yet to replenish the earth with converts (37:32). As Luke observes, that when the churches in Judea, Galilee, and Samaria had rest, they "walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied" (Acts 9:31).

Ver. 18. "And Noah went forth, and his sons, and his wife, and his sons' wives with him." Obedience is better than sacrifice. Noah is at the beck of God, what he bid him do, that does he; and indeed this is in truth to worship God, yea, this is to know and worship God. It is said of Abraham, when he went at God's command to offer up Isaac, that he counted it going to worship the Lord (Gen 22:5). And God saith of Hezekiah, that he did "judgment and justice," judging the cause of the poor and needy; and then adds, Is not this "to know me, saith the Lord?" (Jer 22:15,16). I bring these to shew, that obedience to the word of God, is the true character of God's people in all ages; and this very text, as also such others before, is on purpose recorded by the Holy Ghost, to shew you, that Noah was obedient in all things; yea, I may add, these commands were to discover the proof of him, whether he would be obedient in all things; and this was also his way with New Testament churches (2 Cor 2:9). The sincerity of love, and of the uprightness of the heart, is greatly discovered by the commandments of God. "He that hath my commandments, and keepeth them," saith Christ, "he it is that loveth me" &c. (John 14:21).

Ver. 19. "Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth after their kinds, went forth out of the ark."

These words are yet a further expression of the sincerity of Noah's obedience, for that he at the command of God, did carefully search and seek out every little creeping thing that God had brought to him into the ark. Obedience in little things do ofttimes prove us most; for we through the pride of our hearts are apt to look over little things, because though commanded, they are but little (Jer 23:38). O, but Noah was of another spirit, he carefully looked after little things, even after every thing, "whatsoever creepeth upon the earth"; and not only so, but sought diligently that they might go out in order, to wit, male and female, according to their kind. Sometimes God would have men exact to a word, sometimes exact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a step (Eze 40:3,4,37). Be careful then in little things, but yet leave not the other undone (Matt 23:23).

Indeed the command of God is great; if HE therefore commands us to worship him, though but with a bird, we must not count such ordinances insignificant, or below a human creature (Lev 14:52).

Ver. 20. "And Noah builded an altar unto the LORD, and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar."

This is the fist work that we read Noah did, when he came forth of the ark; and it shews us, that at this time he had a deep sense of the distinguishing mercy of God. And indeed he had sufficient cause to wonder, for the whole world was drowned, save only himself, and they that were with him in the ark.

But I say, this was the first work, to wit, "to worship God." Hence note, That a sense of mercy, of distinguishing mercy, naturally engageth the heart to worship. It is said of Moses, when the name of the Lord was proclaimed before him, as "merciful and gracious, --and abundant in goodness and truth,--and that he pardoned iniquity, transgression and sin"; that he "made haste, and bowed his head toward the earth, and worshipped" (Exo 34:8).

"And Noah builded an altar." Although this altar be the first that we read of, yet forasmuch as there was before a blessed church, and also an open profession of godliness, together with offering sacrifice, in all probability this was not the first altar that was builded unto the Lord. Besides, we read not of any immediate revelation, from which Noah had light and instruction to build it. The text only saith, he built an altar unto the Lord; which may be aptly expounded, according as he was wont in the other world.

This altar was a type of Christ, as capacitated to bear the sin of the world (for the altar was it, upon which the sacrifices were burnt;) wherefore it, in mine opinion, in special respected his Godhead, by the power of which he offered himself, that is, his flesh. Again it is said, "The altar sanctifieth the gift" (Matt 23:19). So did the Godhead the humanity of Christ, through which "eternal Spirit, he offered himself without spot to God" (Heb 9:14). By this altar then this blessed man preached to his family the Godhead and eternity of Christ.

"And took of every clean beast, and of every clean fowl." These beasts and fowls were types of the flesh of the Son of God, as Paul in the ninth and tenth chapters to the Hebrews affirms; wherefore by this act he also preached to his family the incarnation of the Lord Christ, how that "in the fulness of time" he should in our flesh offer himself a sacrifice for us; for as all the ordinances of the New Testament ministration preach to us, That Christ is come; so all the ordinances of worship under the Old Testament preached to them that were under it, Christ, as yet TO come.

"Of every clean beast and of every clean fowl." This was to shew, That when Christ did come, he should not take hold of the Jew, and exclude the Gentile; but that in his flesh he should present unto God EVERY clean beast, and EVERY clean fowl; that is, all the elect, both of Jew and Gentile (Acts 10:11-16).

And it was requisite that this by Noah should be preached, because the whole world was yet in his family; from whence, at the multiplication of men, if through their rebellion and idolatry they lost not this doctrine, they might to all their offspring preach the Lord Jesus.

Wherefore, the doctrine of the gospel, had the world been faithful, might have been to this day retained amongst them that now are the most barbarous people.[37]

Ver. 21. "And the Lord smelled a sweet savour; [a savour of rest;] and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every living thing, as I have done."

These words more fully shew, that this sacrifice of Noah was a type of the offering up of the body of Jesus Christ, he being said to be that blessed sacrifice that is as perfume in the nostrils of God: "He gave himself for us an offering and a sacrifice to God for a sweet-smelling savour" (Eph 5:2). Besides, this offering of Noah was a burnt-offering to God; which burning signified, the curse of God, which Christ was made in his death for us. Wherefore, the burnt offerings were all along a type of him; as by reading the epistle to the Hebrews you may see: "It is the burnt-offering, [saith God,] because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it" (Lev 6:9). Which was a type of the fire of the law, and the guilt of sin, that Christ, when he offered himself, should undergo for the sins of man.

"And the Lord smelled a sweet savour." This signifies the content and satisfaction that for the sin of the world, God should have by the offering upon of his Son for us upon the cross: Wherefore, he is said to be now "in Christ, reconciling the world unto himself, not imputing their trespasses unto them" (2 Cor 5:19).

Now it is observable, That Noah was a man of faith long before this. Hence note two things.

1. That men, even of eminent faith have yet need of a continual remembrance of the death and sufferings of Christ; yea, and that in the most plain and easiest manner to understand.

2. They have need also, notwithstanding they have faith before, to present themselves before God, through Jesus Christ our Lord: For as our persons are not accepted, but in and through him, no more are our performances; yea, though they be spiritual services or sacrifices; it is the blood that maketh the atonement, as well for work as persons (Lev 17:11; Heb 9:21). As he saith in another place, I will accept you with your sweet savour, but not without it (1 Peter 2:5; Eze 20:41). As he also said to his church in Egypt, "When I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt" (Exo 12:13).

"And the Lord said in his heart, I will not again curse," &c. By heart here, we may understand two things.

1. That God was altogether unfeigned in this promise. He spake it from his very heart: which we use to count the most sincere expressing of our mind: According to that of the prophet, "Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly--[in truth, in stability,] with my whole heart, and with my whole soul" (Jer 32:41). Mark, I will rejoice to do it, I will do it assuredly, I will do it in truth, even "with my whole heart, and with my whole soul."

2. By his saying, "In his heart," we may understand the secrecy of his purpose; for this doctrine, Of not cursing again, it is hid from all but those to whom it is revealed by the Spirit of God. For this purpose, in the heart of God, is one of the depths, or of the deep things of God, which the spirit of a man cannot understand. "Who hath known the mind of the Lord?" None of all the sons of men, but those that have the Holy Ghost: Therefore Paul applieth that to himself and fellows, as that which is peculiar to them to know, "We have the mind of Christ" (1 Cor 2:16). It is said, that after Christ had by his parables preached his gospel to the world, he in private "expounded all things to his disciples" (Mark 4:34).

Hence note, That they that will hear God speak this, they must be near his very heart. They that are in his heart, may hear it: but to them that are without, in parables. This secret, in revelation of the gospel, is also expressed in other terms: as, That the Lord spake "in mine ears" (Isa 5:9), and "it was revealed in mine ears" (Isa 22:14). And again, "Hear now this word that I speak in thine ears" (Jer 28:7).

"I will not again curse the ground any more." These words are also under Moses' veil; for in them is contained the sin of the world, and damnation thereof. He said, when he was to bring the flood, that the "earth was corrupt," and that he would "destroy the earth" (6:11,13); but his great meaning, was, of the sinners that dwelt therein; as the effect of that flood declared. So he saith again, he will not bring any more a flood to destroy the earth; and that the bow in the cloud should be a sign of peace between him and the earth: By all which is meant in special, the men that dwell on the earth (Psa 114:7; Deu 32:1; Jer 6:19; 22:29); and they are called, the Ground, and the Earth, because they came from thence. So then, there is, as it were, the foundation of all spiritual blessedness couched under these words, "I will not curse the ground, I will not destroy man." And that this must needs be the meaning thereof, consider, that this promise ariseth from the sweet savour that he smelt before in the burnt-offering; which was a figure of Christ, who was "made a curse for us" (Gal 3:13), to deliver us from the curse of the law; that we might through him obtain the blessing of forgiveness of sins; to which the curse stands directly opposite.

"I will not again curse the ground for man's sake; for the imagination of man's heart is evil from his youth." The imagination of man's heart was the ground of this dreadful curse; and the effect of this curse, was, to lay them up in chains in hell: Wherefore Peter saith, These men are "now in prison." The curse therefore, in its most eminent extension, reached the souls of those ungodly ones that were swept away with the flood. But it seems a strange argument, or reason rendered of God, why again he would not curse the ground, if it was because of the evil imagination of man's heart, this being the only argument that prevailed with him to send the flood. The meaning therefore is rather this, That because of the satisfaction that Christ hath given to God for sin, therefore he said in his heart, he would "not again curse the ground," for the evil imagination of man; that is, he would not do it, for want of a sacrifice that had in it a sufficient propitiation (John 3:18,19).

Hence note, That the great cause now of man's condemnation, is not because of his inherent pollution, but because he accepteth not, with Noah, of the satisfaction made by Christ; for to all them that have so accepted thereof, there is now no curse nor condemnation (Rom 8:1), though still the imagination of their heart be evil. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1).

"For the imagination of man's heart is evil from his youth." These words seem to insinuate the cause of these evil imaginations; and that is, from the corruption of their youth. Now how soon their youth was corrupted, David shows by these words, "I was shapen in iniquity; and in sin did my mother conceive me" (Psa 51:5). Ezekiel also shows, we were polluted in the day that we were born (Eze 16:1-8). Further, God to Moses strongly affirms it, in that he commands, That for the firstborn, in whom the rest were included, an offering should be offered, by that they were a month old (Exo 13:13; 34:20). God seems therefore, by this word, to look back to the transgression of our first parents, by whom sin came into our natures; and by so doing he not only intimateth, yea, promiseth a pardon to personal miscarriages; but assureth us, That neither them, nor yet our inward pollutions, shall destroy us, because of the rest that he found before in Christ (Rom 5).

"Neither will I again smite any more every living thing, as I have done." The creatures therefore also have some kind of benefit by the death and blood of Christ; that is, so as to live, and have a being; for infinite justice is so perfectly just, as that without a sacrifice it could not have suffered the world to stand, after sin was in the world, but must have destroyed, for the sake of sin, the world which he had made.

For although it be foully absurd to say that beasts and fowls are defiled with sin, as man; yet doubtless they received detriment thereby. "The creature was made subject to vanity, by reason of him who hath subjected the same," &c. That is, by Adam's sin. Which vanity they also show by divers of their practise; as both in their enmity to man, and one to another, with which they were not created; this came by the sin of man. Now that man lives, yea, that beasts live, it is because of the offering up of Christ: Wherefore it is said in that of the Colossians, The gospel is "preached to every creature"; in every creature under heaven; to wit, in that they live and have a being (1:23).

"Neither will I again smite any more every living thing, as I have done." These words, as I have done, doth not exempt the creature from every judgment of God, but from this, or such as this; for we know, that other judgments do befall ungodly men now; and if they continue in final impenitence, they shall partake of far greater judgments than to be drowned by the waters of a flood. "The wicked is reserved unto judgment" (Job 21:30). Yea, the heavens and the earth that now are, are "reserved unto fire,--and perdition of ungodly men" (2 Peter 3:7).

Ver. 22. "While the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." "While the earth remaineth." These words may have respect both to the words before, and to them that follow after. If they respect the words before, then they are as limits to that large promise, of not destroying the world again: not but that the day will come, as I said, in which another general judgment, and that too far more dreadful than this of water, will overflow the world, and every living thing shall again be cut off from the face of all the earth: as now by rain of water, then by rain of fire and brimstone: Which day and sore judgment, God showed unto men, when he burned Sodom and Gomorrah with "fire and brimstone from heaven." But,

"While the earth remaineth," this shall not be. But in the end, then indeed both it and "the works that are therein, shall [as Peter saith] be burned up" (2 Peter 3:10). But so long as it remaineth, that is, until it be overtaken with this second, and that too the beginning of eternal judgment, no universal judgment shall overrun the earth: For albeit that since that flood, the earth hath been smitten with many a curse; yet it hath been but here and there, not in every place at once. Famines, and earthquakes, and pestilences, have been in divers places, but yet at the same time hath there been seed time and harvest also (Mark 13:8; Luke 21:11).

"Seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." These words were some of the first, with that of "the bow in the cloud," that prevailed with me to believe that the scriptures were the word of God.

For my reason tells me, they are, and have continued a true prophecy, from the day that they were related; otherwise the world could not have subsisted; for take away seed time and harvest, cold and heat, &c., and an end is put to the[38] beginning of the universe.

Besides, if these words be taken in a spiritual sense, they have also stood true from that very day; otherwise the church had ceased to have a being long before this: For take away seed time and harvest from the church, with cold and heat, and day and night, and those ordinances of heaven are taken from her, which were ordained for her begetting and continuation. This head might with much largeness be insisted on; but to pass it, and to come to the next chapter.

Spotted a typo or a problem in this chapter? Tell us

Chapter IX

Ver. 1. "And God blessed Noah, and his sons, and said unto them, Be fruitful and multiply, and replenish the earth."

Noah having thus waded through these great temptations, and being made also to partake of the mercy of God, in preserving and saving him from the evil thereof, and being brought to partake of the beginning of a new world, while the ungodly that were before the flood were perished for their iniquity: he receiveth now from the mouth of the Lord, before whom he walked before the flood, laws and ordinances, as rules by which he should still govern his life before him. But mark, Before he receiveth these rules and commandments, he receiveth blessing from God; blessing, I say, as that which should yet fore-fit him to do his will.

"And God blessed Noah." Blessed him with spiritual and special grace; for without that, no man can walk, with God's acceptance before him. He blessed him with grace suitable to the work he was now to begin; to wit, for the replenishing and governing the new world God had brought him to: so that Noah did not without precedent qualifications take this work upon him. God also gave Caleb and Joshua another spirit, and then they followed him fully. That of David is for this remarkable, "Who am I, [said he] and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee." "O Lord our God, saith he, all this store that we have prepared to build thee an house for thine holy name, cometh of thine hand, and is all thine own" (1 Chron 29:10-16). So is faith, love, strength, wisdom, sincerity, and all other good things wherewith and by which we walk with God, worship him, and do his will: all which is comprised in these words, "I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God; for they shall return unto me with their whole heart" (Jer 24:7). "A new heart also will I give them" (Eze 36:25-29). And again, "I will put my fear in their hearts, that they shall not depart from me" (Jer 32:37-40).

"And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth." After he had blessed him, then he tells him what they should do; namely, "Be fruitful, and multiply." This he spake with respect to the seed that he and his sons should beget, therewith to people the world; which was now the remaining part of his work, and he had three arguments to encourage him thereto. First, He was delivered from the wicked and sinners of the old world: 2. He was made the heir of a new world; and 3. Was to leave it as an heritage to his children.

This therefore should teach us, who are brought into the kingdom of Christ, that new world that hath taken its beginning in the word of the gospel, not to be idle, but to be fruitful, and to labour to fill the world with a spiritual seed to God: for as Noah, so are we made heirs of this blessed kingdom; and shall also, as that good man, leaven, when we sleep in Jesus, this spiritual seed to possess the kingdom after us.

Ver. 2. "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered." These words seem to be a promise of what shall be a consequence of their putting into practice what was commanded in the verse before; namely, of their being fruitful, and of their "multiplying in the earth." Hence note, That the faithful observation of God's word, puts majesty, and dread, and terror upon them that do it: Therefore it is said, that when the church is "fair as the moon, and clear as the sun, she is terrible as an army with banners" (Cant 6:4,10). The presence of godly Samuel made the elders of Bethlehem tremble; yea, when Elisha was sought for by the king of Syria, he durst not engage him, but with chariots and horses, and an heavy host (2 Kings 6:13,14). Godliness is a wonderful thing, it commandeth reverence, and the stooping of the spirits, even of the world of ungodly ones (Acts 5:13).

"And the fear of you and the dread of you shall be upon every beast." This is true in the letter; for because there is upon man, as man, more of the image and similitude of God, than there is upon other creatures; therefore the beasts, and all the creatures, are made to stoop and fall before them; yea, though in themselves they are mighty and fierce. Every kind [or, nature] of birds, and of serpents, and things in the sea, is tamed, and hath been tamed by mankind (James 3:7).

But to allegorize the word, for by the word, ungodly men are beasts; then, as I said before, godliness puts such a majesty and dread upon the professors of it, that their enemies are afraid of them; yea, even then when they rage against them, and lay heavy afflictions upon them. It is marvellous to see in what fear the ungodly are, even of godly men, and godliness; in that they stir up the mighty, make edicts against them; yea, and raise up armies, and what else can be imagined, to suppress them; while the persons thus opposed, if you consider them as to their state and capacity in this world; they are most inconsiderable; but as a dead dog, or a flea (1 Sam 24:14). O but they are clothed with godliness! The image and presence of God is upon them! This makes the beasts of this world afraid. One of you shall chase a thousand.

"Into your hands are they delivered." That is, the beasts, birds, and fish of the sea (as David saith) to be for the service of man. But again, This is also true in a higher nature; for taking these beasts, &c. for men, even they are delivered into the hand of the church, by whose doctrine, power and faith, they are smitten with severest judgments (2 Cor 2:15,16). Laying all that reject them even in the depth of death, and smiting them "with all plagues as often as they will" (Rev 11:6). The world is therefore in our hand, and disposed of by our doctrine, by our faith and prayers, although they think far otherwise, and shall one day feel their judgments are according.

Ver. 3. "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things."

From these words some would insinuate, that before the flood men lived only upon herbs, not eating flesh; as here they have authority granted to do: but, in mine opinion, such should be mistaken, for this reason, if there were no other: because they offered sacrifice before; sacrifices, I say, as types and representatives to the church, of the death and sufferings of Christ. Now, of such sacrifices the offerers used to eat, as is clear by the lamb of the passover, and many other offerings: so that these words seem to be but a renewing of their former privileges, not a granting new liberty to the world.

"Every moving thing." This must be taken with this restriction, That is wholesome and good for food: for by the law of nature, nothing of that is forbidden to man, though for some significations many such creatures were forbidden us to use for a time (Deu 14).

"Even as the green herb." For which they expressly had liberty granted them, in the first chapter of this book (v 29). And this liberty might afresh be here repeated, from some scruple that might arise in Noah, &c. He remembering that the world before might, for the abuse of the creatures of God, as well as for the abuse of his worship, be drowned with the flood; for sometimes the abuse of that which is lawful to one, may be a snare, abuse and stumbling to another (1 Cor 7:1; 8).

Ver. 4. "But flesh with the life thereof, which is the blood thereof shall ye not eat."

This law seems to be ceremonial, although given long before Moses was; as also some sacrifices and circumcision were (John 7:22). Wherefore we must seek for the reason of this prohibition. "Whatsoever man [saith God] there be of the house of Israel,--that eateth any manner of blood, I will even set my face against that soul that eateth blood, and will cut him off from among his people." Why? "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, No soul of you shall eat blood" (Lev 17:10-12). Again, As here the prohibition is only concerning blood; so in another place, the word is as well against our eating the fat; "It shall be a perpetual statute for your generations, throughout all your dwellings, that ye neither eat fat nor blood." And the reason rendered, is, For "all the fat is the LORD'S" (Lev 3:16,17).

So then the meaning, the spiritual meaning, seems to be this, That forasmuch as the blood is the life, and that which maketh the atonement; and the fat, the glory, and the Lord's; therefore they both were to be offered to the Lord. That is, we ought always to offer the merit of our salvation to God, by a continual acknowledgment, that it was through the blood of Christ; and we ought always to give him the glory thereof, and this is the fat of all our performances (Isa 25:6). Now this is so blessed a thing, and calleth for that grace, that every professor hath not, every one cannot ascribe to the blood of the Lamb, the whole of his reconciliation to God; nor offer up the fat, the glory, which is God's, to the Lord for so great a benefit: this is the benefit of a peculiar people, even of "the priests the Levites, the sons of Zadok, [or they that are justified, or just thereby; (For so Zadok signifies)] that kept the charge of my sanctuary, when the children of Israel went astray from me; they shall come near to me, to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord God" (Eze 44:15).

Wherefore, for men to ascribe to their own works the merit of their salvation, or to take the glory thereof to themselves; it is as eating the blood and the fat themselves, and they shall be cut off from the people of God.

Ver. 5. "And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother, will I require the life of man."

These words are spoken to the church, which then resided in this family: Not but that God will avenge the blood that is wrongfully shed, though the person murdered be most carnal and irreligious. "A man that doeth violence to the blood of any person, shall flee to the pit; let no man stay him" (Pro 28:17).

But I say, these words respect the church in a more special and eminent way. "Surely [saith God] your blood of your lives will I require." Thus also David insinuates the thing: "when he maketh the inquisition for blood, he remembereth them: [the saints and godly in special,] he forgetteth not the cry of the humble," the afflicted (Psa 9:12).

"At the hand of every beast will I require it." The beasts are here also to be taken for men, to whom they are frequently likened in scripture; and that because they have cast off human affections; and, like savage creatures, make a prey of those that are better than themselves. Ignorance therefore or brutishness, O thou wicked man! will not excuse thee in the day of judgment; all the injuries that thou doest to the people of God, shall for certain be required of thee.

"At the hand of man will I require it." By man here, we may understand, such as have greater placed and shew of reason wherewith they manage their cruelty, than those that are as the natural beast: for all persecutors are not brutish alike; some are in words as smooth as oil; others can shew a semblance of reason of state, why they should see "the righteous for silver, and the poor for a pair of shoes" (Amos 2:6). These act, to carnal reason, like men, as Saul against David, for the safety of his kingdom; but these must give an account of their cruelty, for blood is in their hands.

"At the hand of every man's brother will I require the life of man." This word brother may reach to all the apostatized hypocrites that forsake or betray the godly, for brother shall betray the brother to death (Matt 10:21). Such are spoken of in Isaiah, "Your brethren that hated you, [saith God,] and that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed" (Isa 65:5). So that let them be as vile as the brute, or as reasonable in appearance as men, or as near in relation as a brother; neither their ignorance, nor their reason, nor their relation to the saints, shall secure them from the stroke of the judgment of God. Ver. 6. "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man."

In these words we have both a threatening and a command; and the same words carry both: "By man shall his blood be shed," there is the threatening; "By man shall his blood be shed," there is the command. For as they threaten, so they instruct us, that he is worthy of the loss of his own blood, that doth wickedly shed the blood of another (Matt 26:52; Rev 13:10). Blood for blood, equal measure: As he also saith elsewhere, An eye for an eye, a tooth for a tooth (Exo 21:24), wound for wound, burning for burning (Lev 24:20; Deu 19:21).

"For in the image of God made he man." This seems as the reason of this equal law; because no man can slay his neighbour, but he striketh at the image of God. It is counted a heinous crime for a man to run his sword at the picture of a king, how much more to shed the blood of the image of God? "He that mocketh, or oppresseth, the poor reproacheth his Maker; but he that honoureth him, hath mercy on the poor" (Pro 14:31; 17:5). And if so, how much more do they reproach, yea, despise and abhor their Maker, that slay and murder his image! But most of all those do prove themselves the enemies of God, that make the holiness, the goodness, the religion and sobriety that is found in the people of God, the object of their wrath and hellish cruelty. Hence murder is, in the New Testament, imputed to that man that hated holy and godly man: "He that hateth his brother, is a murderer; and ye know that no murderer hath eternal life abiding in him" (1 John 3:15).

Ver. 7l. "And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein." Thus he doubleth the blessing and command, of multiplying and increasing the church in the earth, for that is the delight of God, and of Christ.

Ver. 8, 9. "And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you."

God having thus blessed them, and given them laws and judgments to walk by, for the further confirmation of their hope in God, he propoundeth to them the immutability of his mind, by the establishing of his covenant with them; for a covenant is that, which not only concludeth the matter concerned between the persons themselves; but it provideth remedy against after temptations, and fears, and mistrusts, as to the faithful performance of that which is spoken of. As Laban said to Jacob, "Now therefore [said he] come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee" (Gen 31:44). Thus also the apostle insinuates; where making mention of the promise and oath of God, he saith, this promise and oath are both immutable, that "we might have a strong consolation, [or always ground for great rejoicing] who have fled for refuge to lay hold upon the hope set before us" (Heb 6:18).

This covenant therefore, it was for the encouragement of Noah and his sons, that they might walk before God without fear. Yea, it was to maintain their hope in his promise of forgiveness, though they should find their after-performances mixed with infirmities; for so he had told them before, namely, "That he would not again destroy the earth for man's sake, albeit the imagination of man's heart be evil from his youth. I will establish my covenant with you, and with your seed after you."

Ver. 10. "And with every living creature that is with you: of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth." These words respect the whole creation (see chapter 8); for all the things in the world, devils only excepted, have a benefit by this covenant of God. And hence it is, that not man only, but "every thing that hath breath," is commanded to "praise the Lord" (Psa 150:6): But observe it; as for the sin of man, they before were destroyed by the flood; so now by reason of the mercy of God to man, they are spared, and partake of mercy also. This is intimated by these words: "Every creature that is with you; every beast of the earth with you."

Ver. 11. "And I will establish my covenant with you, neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth."

This is the sum of the covenant, as it respecteth the letter, and the type, and the whole creation in general. But yet as to the spirit and gospel of it, the Holy Ghost must needs have a further reach, an intention of more glorious things, as may further be shewed anon.

"And I will establish my covenant with you." For you that are men, and especially the members of the church, have the most peculiar share therein.

"Neither shall all flesh be cut off any more by the waters of a flood." For because of my covenant which I establish with you, I will spare them also, and give them the taste of my mercy and goodness.

"Neither shall there any more be a flood to destroy the earth." This covenant therefore, is not of that nature as the covenant was which was made with Adam, to wit, a covenant of works, as the only conditions of life; for by that was the ground, for man's sin, accursed, accursed, and accursed again. But now the Lord goeth another way, the way of grace, and forgiveness of sins: Wherefore now, not the curse, but the mercy of God, comes in on the back and neck of sin, still sparing and forgiving man, the great transgressor, and the beast, &c. and the earth, for the sake of him.

Ver. 12, 13. "And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations. I do set my bow in the cloud, and it shall be for a token of a covenant between me and all the earth."

So then, the way to find out the covenant, what that is, it is to see if we can find out this token of it; to wit, the BOW, of which the rainbow is but a type. I find then by the scriptures, where this BOW is mystically spoken of, that the Lord Jesus Christ himself is encompassed with the bow. The first is this:

"And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness, as the appearance of a man above upon it. And I saw, as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD" (Eze 1:26-28), the man, the Lord's Christ, &c.

The second scripture is this. "I was in the Spirit: and, behold a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald" (Rev 4:2,3). In these two texts there is mention of the rainbow, that was, not to be the covenant, but the token or sign thereof. Now then the covenant itself must needs be the man that was set in the midst of the bow upon the throne; for so he saith by the prophet, "I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people" (Isa 42:6). The covenant therefore is Jesus Christ the Saviour, whom the bow in the clouds was a sign or a token of. So then the sum of the text is this, That God, for the sake of the Lord Jesus Christ, will not again all the days of the earth, bring an universal judgment upon the creature, as in the days of Noah, and of the old world he did; for Christ by the worth of his blood and righteousness hath pacified the justice of the law for sin. So then the whole universe standeth not upon a bottom of its own, but by the word and power of Christ (Heb 1:2,3). "The earth [said he] and all the inhabitants thereof are dissolved: I bear up the pillars of it" (Psa 75:3).

Quest. But how must Christ be reckoned of God, when he maketh him the poize against all the sin of the world.

The prophet tells us thus: He shall be the covenant of the people, or he shall be accounted the conditions and worth of the world; He shall be the covenant, or works, or righteousness of the people; for, He as the high-priest under the law, is set for the people to Godward; that is, he standeth always in the presence of God, as the complete obedience of the people. So then, so long as the Lord Christ bears up his mediatorship, God in justice will neither destroy the world, nor the things that are therein.

In this covenant therefore, the justice as well as the mercy of God is displayed in its perfection, inasmuch as without the perfection of the mediator Christ, the world could not be saved from judgment.

Ver. 14. "And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud."

By these words the Lord looks back to the flood that before had drowned the earth; for in these clouds there was no bow, no token of Christ, or of the mercy of God. But now, saith God, I will do far otherwise; from henceforth when I bring a cloud, and there be showers of rain on the earth, these clouds shall not be as the other. But "my bow shall be therein."

The cloud then that here is spoken of, must be understood of the judgment of God for sin, like those before, and at the overthrow of the world; only with this difference, they were clouds, judgments without mercy, but these judgments mixed therewith; and often the clouds are thus to be understood. Job when he curseth his day, saith, "Let a cloud dwell upon it" (3:5). So the judgments of God upon Zion, are called the covering of a cloud (Lam 2:1). So in Joel also, to the darkness of clouds, are the judgments of the church compared (2:2); yea, that pillar that went before the children of Israel, it being a judgment to the people of Egypt, goes under this epithet, as a term most fit to express this judgment by, "it was a cloud and darkness to them" (Exo 14:20).

And now to the cloud in hand, the cloud in which is the bow, the cloud of rain, although by the mercy and grace of God it is so great a blessing as it is, yet it sometimes becomes a judgment, it comes for correction, as a rod to afflict the inhabitants of the world withal (Job 37:13). Thus it was in the days of Ezra, and very often both before and since (10:12-14).

"The bow shall be seen in the cloud." This is the mercy of God to the world, and that by which it hath been hitherto preserved; "The bow shall be seen in the cloud." You know I told you of the bow before, that it was a sign or token of the covenant of God with the world, and that the covenant itself was Christ, as given of God unto us, with all his good conditions, merit, and worth. So then, in that, God "set this bow in the cloud," and especially in the clouds that he sends for judgment, he would have the world remember, that there comes no judgment as yet on the world, but it is mixed with, or poized by the mercy of God in Christ.

"The bow shall be seen in the cloud." This may respect God, or the world, that is, the seeing of the bow in the cloud; if it respect God, then it tells us he in judgment will remember mercy; if it respect the world, then it admonisheth us not to despond, or sink in despair under the greatest judgment of God, for the bow, the token of his covenant, is seen in the judgments that he executeth.

When the vision of the ruin of Jerusalem was revealed to the prophet Ezekiel, he saw that yet Christ sat under the bow (1:28).

When antichrist was to come against the saints of God, the commission came from Christ, as he sat "under the bow" (Rev 4:3). This John did see and relate, of which we should take special notice: for by this token God would have us to know that these clouds, though they come for correction, yet not to destroy the church. My bow shall be seen in the cloud.

Ver. 15. "And I will remember my covenant, which is between me and you, and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh."

"And I will remember my covenant." Much like this is that of the Lord to Israel, when they are under all, or any of those forty judgments mentioned (Lev 26). If they shall confess their iniquity, [saith he,] and the iniquity of their fathers, &c., "Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land" (Lev 26:40-42). His usual way in other sayings is, to begin with Abraham, but here he ends with him; and the reason is, because there, as it were, the great promise of the Messiah to that people began, "Saying, in thy seed shall all nations be blessed."

"And I will remember my covenant which is between me and you." We read not here of any compact or agreement between Noah and God Almighty; wherefore such conditions and compacts could not be the terms between him and us. What then? why that covenant that he calls his, which is his gift to us, "I will give thee for a covenant," this is the covenant which is between God and us: "There is one God, and one mediator between God and man, the man Christ Jesus." This then is the reason why all the waters, why all the judgments of God, and why all the sins that have provoked those judgments, cannot become a flood to destroy all flesh.

Ver. 16. "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth."

"And the bow shall be in the cloud." this is a kind of a repetition; for this he had told us before, saying, "I do set my bow in the cloud," and "the bow shall be seen in the cloud": which repetition is very needful, for it is hard for us to believe that Christ and grace are wrapped up in the judgments of God (1 Peter 1:12). Wherefore it had need be attested twice and thrice. "To write the same things to you," saith Paul, "to me indeed is not grievous, but for you it is safe"(Phil 3:1).

"And I will look upon." A familiar expression, and suited to our capacity, and spoken to prevent a further ground of mistrust; much like to that of God, when he was to send the plague upon Egypt:

"The blood, saith God, [of the Lamb,] shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you, and the plague shall not be upon you, to destroy you, when I smite the land of Egypt" (Exo 12:13).

"And I will look upon it that I may remember." Not that God is forgetful, "He is ever mindful of his covenant." But such expressions are used to shew and persuade us that the whole heart and delight of God is in it. "That I may remember the everlasting covenant." This word covenant is also the sixth repetition thereof; my covenant, the covenant, a covenant, and the everlasting covenant. O how fain would God beat it into the heads of the world, that he hath for men a covenant of grace.

"The everlasting covenant." Because the parties on both sides are faithful, perfect, and true; the Father being the one, and the Son of his love the other; for this covenant, as I said before, is not a compact and agreement betwixt God and the world, but his Son, as his gift to men, is set for them to Godward (Zech 9:11). So that what conditions there are, they are perfectly found in Christ, by whose blood the covenant is sealed and established, and indeed becomes everlasting, hence it is called "the blood of the everlasting covenant" (Heb 13:20). And again, the New Testament is said to be in this blood. Besides, the promises are all in Christ, I mean the promises of this covenant; in him they are yea, and in him amen, to the glory of God the Father: now they being all in him, and yea and amen no where else, the covenant itself must needs be of pure grace and mercy, and the bow in the cloud, not qualifications in us, [but] the proper token of this covenant.

Ver. 17. "And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth."

Behold a repetition of all things that were essential either to the covenant itself, or to our faith therein, the making of the covenant, the looking on the covenant, and the token of the covenant; how often are they mentioned, that we might be more fully convinced of the unchangeable nature of it. As Joseph said unto Pharaoh, "For that the dream was doubled unto Pharaoh twice, it is because the thing is established by God" (Gen 41:32).

"And God said unto Noah." Where God loveth, he delighteth to apply himself to such, in a more than general way; he singleth out the person, Noah, Abraham, and the like. "I know thee by name," saith he to Moses, and "thou hast found grace in my sight."

"This is the token of the covenant." It still wants beating into people's heads, where they should look for the covenant itself, to wit, the throne which the rainbow compasseth round about; for that is the token of the presence of the Messias, and thither we are to look for salvation from all plagues, and from all the judgments that are due to sin: The Lord for Christ's sake forgave you, this is the token of the covenant.

"Of the covenant which I have established."

This word "I," as also hinted before, doth intimate that this covenant is the covenant of grace and mercy, for a covenant of works cannot be established; that is, settled between God and men, before both parties have either by sureties, or performance ratified and confirmed the same. Indeed it may be so established, as that God will appoint no other; but to be so established, as to give us the fruits thereof, that must be the effects of his being well pleased with the conditions of those concerned in the making thereof. But that is not the world, but the Son of God, and therefore it is called his covenant, and he "as given to us of God," is so reckoned our condition and worth (Zech 9:11).

"Which I have established." To wit, upon better promises than duties purely commanded, or than the obedience of all the angels in heaven. I have established it in the truth and faithfulness, in the merit and worth of the blood of my Son, of whom the rainbow that you see in the cloud is a token.

Ver. 18. "And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan."

By these words Moses is returned again to the history of Noah. "And the sons of Noah that went forth of the ark." If these words, "that went forth of the ark," bear the emphasis of this part of the verse, then it may seem that Noah had more children than these; but they were not accounted of; for they being ungodly, as the rest of the world, they perished with them in their ungodliness. These only went in, and came out of the ark with him;[39] to wit,

"Shem, and Ham, and Japheth." The names thus placed are not according to their birth; for Japheth was the elder, Ham the younger, and Shem the middlemost of the two.

Shem therefore takes the place, because of his eminency in godliness (9:24); also, because from him went the line up to Christ (10:2). For which cause also the family of the sons of Judah, though he was but the fourth son of Israel, was reckoned before the family of Reuben, Jacob's first born; or before the rest of the sons of his brethren (1 Chron 2:3). Sometimes persons take their place in genealogy, from the fore-sight of the mightiness of their offspring. Thus was Ephraim placed before Manasseh; for "truly [said Jacob] his younger brother shall be greater than he" (Gen 43:17-20). And he set Ephraim before Manasseh.

Ham is the next in order; not for the sake of his birthright, or because he was much, if anything, now for godliness; but for that he was the next to be eminent in his offspring, for opposing and fighting against the same.

Shem and Ham therefore the two heads, or chief, from whence sprang good and evil men, by way of eminency. "Ham is the father of Canaan," or of the Canaanites, the people of God's curse, whom the sons of Shem who afterwards sprang from Abraham, Isaac, and Jacob, were to cut off from the earth, for their most high abominations.

Japheth comes in, in the first place, as one that at present was least concerned either in the mercy or displeasure of God; being neither, in his offspring, to be devoutly religious, nor yet incorrigibly wicked, though afterwards he was to be persuaded to dwell in the tents of Shem.

Ver. 19. "These are the three sons of Noah; and of them was the whole earth overspread."

Thus though Noah's beginning was small, his latter end did greatly increase.

Ver. 20, 21. "And Noah began to be an husbandman, and he planted a vineyard:--And he drank of the wine, and was drunken; and he was uncovered within his tent."

This is the blot in this good man's scutcheon; and a strange blot it is, that such an one as Noah should be thus overtaken with evil! One would have thought that Moses should now have began with a relation of some eminent virtues, and honourable actions of Noah, since now he was saved from the death that overtook the whole world, and was delivered, both he and his children, to possess the whole earth himself. Indeed, he stepped from the earth to the altar; as Israel of old did sing on the shore of the red Sea: But, as they, he soon forgat; he rendered evil to God for good.[40]

Neither is Noah alone in this matter: Lot also being delivered from that fire from heaven that burnt up Sodom and Gomorrah, falls soon after into lewdness with the children of his body, and begetteth his own two daughters with child (Gen 19:30-36).

Gideon also, after he was delivered out of the hands of his enemies, took that very gold which God had given him, as the spoil of them that hated him, and made himself idols therewith (Judg 8:24-27). What shall I say of David? and of Solomon also, who after he had been twenty years at work for the service of the true God, both in building and preparing for his worship, and in writing of Proverbs by divine inspiration; did, after this, make temples for idols; yea, almost for the gods of all countries? Yea, he did it when he was old, when he should have been preparing for his grave, and for eternity. "It came to pass, when Solomon was old, that his wives turned away his heart after other gods:--For Solomon went after Ashtoreth, the goddess of the Zidonians; and after Milcom, the abomination of the Ammonites.--He did also build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem; and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods" (1 Kings 11:4-8).

All these sins were sins against mercies; yea, and doubtless against covenants, and the most solemn resolutions to the contrary. For who can imagine, but that when Noah was tossed with the flood, and Lot within the scent and smell of the fire and brimstone that burnt down Sodom, with his sons, and his daughters; and Gideon, when so fiercely engaged with so great an enemy, and delivered by so strange a hand; should in the most solemn manner both promise and vow to God. But behold! now they in truth are delivered and saved, they recompense all with sin. Lord, what is man! "How--abominable and filthy is man, which drinketh iniquity like water" (Job 15:16). Let these things learn us to cease from man, "whose breath is in his nostrils: for wherein is he to be accounted of?" (Isa 2:22). Indeed, it is a vain thing to build our faith upon the most godly man in the world, because he is subject to err; yea, far better than He, was so.

If Noah, and Lot, and Gideon, and David, and Solomon, who wanted not matter from arguments, and that of the strongest kind; as arguments that are drawn from mercy and goodness be, to engage to holiness, and the fear of God; yet after all, did so foully fall, as we see: let us admire grace, that any stand; let the strongest fear, lest he fearfully fall; and let no man but Jesus Christ himself be the absolute platform and pattern of faith and holiness. As the prophet saith, "Let us cease from man." But to return:

"And Noah began to be an husbandman." This trade he took up for want of better employment; or rather, in mine opinion, from some liberty he took to himself, to be remiss in his care and work, as a preacher. For seeing the church was now at rest, and having the world before them, they still retaining outward sobriety, poor Noah, good man, now might think with himself, "I need not now be so diligent, watchful and painful in my ministry as formerly; the church is but small, without opposition, and also well settled in the truth; I may now take to myself a little time to tamper with worldly things." So he makes an essay upon husbandry. "He began to be an husbandman." Ha, Noah! it was better with thee when thou wast better employed! Yea, it was better with thee, when a world of ungodly men set themselves against thee! Yea, when every day thy life was in danger to be destroyed by the giants, against whom thou wast a preacher above a hundred years! For then thou didst walk with God; Then thou wast better than all the world; but now thou art in the relapse!

Hence note, That though the days of affliction, of temptation and distress, are harsh to flesh and blood; yet they are not half so dangerous as are the days of peace and liberty. Wherefore Moses pre-admonished Israel, That when they had received the land of Canaan, and had herds, and silver and gold in abundance, that then their heart be not lifted up to forget the Lord their God. Jesurun kicked when he was fat. O! When provender pricks[41] us, we are apt to be as the horse or mule, that is without understanding (Deu 8:10-15).

"He planted a vineyard: and he drank of the wine, and was drunken." Although in the course of godliness, many men have but a speculative knowledge of things; yet it is not so in the ways of this world and sin, the practical part of these things are lived in by all the world. They are sinners indeed, "He drank of the wine."

"He drank of the wine, and was drunken." The Holy Ghost, when it hath to do with sin, it loveth to give it its own name: drunkenness must be drunkenness, murder must be murder, and adultery must bear its own name. Nay, it is neither the goodness of the man, nor his being in favour with God, that will cause him to lessen or mince his sin. Noah was drunken; Lot lay with his daughters; David killed Uriah; Peter cursed and swore in the garden, and also dissembled at Antioch. But this is not recorded, to the intent that the name of these godly should rot or stink: but to shew, that the best men are nothing without grace; and, "that he that standeth, should not be high minded, but fear." Yea, they are also recorded, for the support of the tempted, who when they are fallen, are oft raised up by considering the infirmities of others. "Whatsoever things were written aforetime were written for our learning, that we through patience, and comfort of the scriptures might have hope" (Rom 15:4).

"And he was uncovered within his tent." That is, he lay like a drunken man, that regarded not who saw his shame. Hence note, how beastly a sin drunkenness is; it bereaveth a man of consideration, and civil behaviour; it makes him as brutish and shameless as a beast; yea, it discovereth his nakedness to all that behold.

"And he was uncovered." That is, lay naked, Behold ye now, that a little of the fruit of the vine, lays gravity, grey hairs, and a man that for hundreds of years was a lover of faith, holiness, goodness, sobriety, and all righteousness; shamelessly, as the object to the eye of the wicked, with his nakedness in his tent.

"He was uncovered within his tent." The best place of retirement he had, but it could not hide him from the eye of the ungodly; it is not therefore thy secret chamber, nor thy lurking in holes, that will hide thee from the eye of the reproacher: nothing can do this but righteousness, goodness, sobriety and faithfulness to God; this will hide thee; these are the garments, which, if they be on thee, will keep thee, that the shame of thy nakedness do not appear (Rev 16:15).

Ver. 22. "And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without."

Ham was the unsanctified one, the father of the children of the curse of God. He saw the nakedness of his father, and he blazed abroad the matter. Hence note, That the wicked and ungodly man, is he that doth watch for the infirmities of the godly: as David says, They watched for my halting. Indeed, they know not else how to justify their own ungodliness; but this, instead of excusing them of their wickedness, doth but justify the word against them; for by this they prove themselves graceless, and men that watch for iniquity. "Let them not say in their hears [said David] Ah! so would we have it" (Psa 35:25). Ammon said, "Aha! against the sanctuary when it was profaned; and against the land of Israel when it was desolate, and against the house of Judah when it went into captivity" (Eze 25:3). The enmity that is in the hearts of ungodly men, will not suffer them to do otherwise; when they see evil befall the saint, they rejoice and skip for joy (Eze 26:2; 36:2).

"He saw the nakedness of his father." Hence note, That saints can rarely slip, but the eyes of the Canaanites will see them. This should make us walk in the world with jealous eyes, with eyes that look round about, not only to what we are and do, but also, how what we do is[42] resented in the world (Gen 13:7). Abraham was good at this, and so was Isaac and Jacob (34:30); for they tendered more the honour and glory of God, than they minded their own concerns.

"He saw the nakedness of his father." Who was the nearest and dearest relation he had in the world; yet neither relation nor kin, nor all the good that his father had done him, could keep his polluted lips from declaring his father's follies, but out they must go; the sin of his own defiled heart must take place of the fifth commandment, and must rather solace itself in rejoicing in his father's iniquity, than in covering his father's nakedness. Wicked men regard not kindred; and no marvel, for they love not godliness. He that loveth not God, loveth not his brother, or father: nay, he "wrongeth his own soul" (Pro 8:36).

"And told his two brethren without." He told them, that is, mockingly, reflecting not only upon Noah but also upon his brethren; to all of whom himself was far inferior, both as to grace and humanity.

Ver. 23. "And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness."

Shem and Japheth did it: This is recorded for the renown of these, as the action of Ham is for his perpetual infamy.

They "took a garment, and went backward, and covered their father, and saw not his nakedness." Love will attempt to do that with difficulty, that it cannot accomplish otherwise. I think it might be from this action, that the wise man gathereth his proverb from. "Hatred stirreth up strifes; but love covereth all sins" (Pro 10:12). Indeed, Ham would fain have made variance between his father and his brethren, by presenting the folly of the one, to the shame and provocation of the other. But Shem, and his brother Japheth, they took the course to prevent it; they covered their father's nakedness.

Ver. 24. "And Noah awoke from his wine, and knew what his younger son had done unto him."

By these words more is implied than expressed; for this awaking of Noah, not only informeth us of natural awaking from sleep, but of his spiritual awaking from his sin. He awoke from his wine. As "Ely said to Hannah, How long wilt thou be drunken? Put away thy wine from thee" (1 Sam 1:14). By which words he exhorteth to repentance. It is said of Nabal, That his wine went from him, as many men's sins forsake them, because they are decayed, and want strength and opportunity to perform them. Now this may be done, where the heart remaineth yet unsanctified: but Noah awoke from his wine, put it away, or, repented him of the evil of his doing. "A just man falleth seven times, and riseth up again: but the wicked shall fall into mischief" (Pro 24:16). Wherefore they have cause to say to all the Hams in the world, "Rejoice not against me, O mine enemy: when I fall, I shall arise" (Micah 7:8); but your fall, is a fall into mischief.

"He knew what his younger son had done unto him." Whether this was by revelation from heaven, or through the information of Japheth and Shem, I determine not; but so it was, that the good man had understanding thereof: which might be requisite upon a double account; not only that he might now be ashamed thereof; but take notice, that he had caused the enemies of God to reproach; for this sinks deep into a good man's heart, and afflicteth him so much the more.

Ver. 25. "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren."

By these words one would think that Canaan, the grand-child of Noah, was the first that discovered his nakedness; but of this I am uncertain: I rather think that Noah, in a spirit of prophecy, determined the destruction of Ham's posterity, from the prodigiousness of his wicked action, and of his name, which signifieth indignation, or heat; for names of old were ofttimes given according to the nature and destiny of the persons concerned. "Is not he rightly called Jacob?" (Gen 27:36). And again, "As his name is, so is he" (1 Sam 25:25). Besides, by this act did Ham declare himself void of the grace of God; for he that rejoiceth in iniquity, or that maketh a mock, as being secretly pleased with or at the infirmities of the godly, he is declared already, by the Spirit of God, to be nothing (1 Cor 13).

"A servant of servants shall he be unto his brethren." This was accomplished when Israel took the land of Canaan, and made the offspring of this same Ham, even so many as escaped the edge of the sword, to be captives and bondsmen, and tributers unto them.

Hence note, that the censures of good men are dreadful, and not lightly to be passed over, whether they prophesy of evil or good; because they speak in judgment, and according to the tenor of the word of God.

Ver. 26. "And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant."

Shem seems by this to be the first in that action of love to his father: and that Japheth did help through his persuasion; for Shem is blessed in a special manner, and Canaan is made his servant.

Hence note, That forwardness in things that are good, is a blessed sign that the Lord is our God: Blessed be the Lord God of Shem. It is said of Hananiah, That "he was a faithful man, and feared God above many" (Neh 7:2). Now such men are provocations to good, as I doubt not but Shem's was to Japheth: As Paul saith of some, "Your zeal hath provoked very many" (2 Cor 9:2).

Ver. 27. "God shall enlarge Japheth, and he shall dwell in the tents of Shem."

In the margin, it is "God shall persuade": And it looks like a confirmation of what I said before, and is a prophecy of that requital of love that God should one day give his posterity, for his kindness to Noah his father. As if Noah had said, "Well, Japheth, thou wast soon persuaded by Shem to shew kindness to me thy father, and the Lord shall hereafter persuade thy posterity to trust in the God of Shem."

"God shall enlarge." This may respect liberty of soul, or how great the church of the Gentiles should be; for Japheth was the father of the Gentiles (Gen 10:5).

If it respect the fist, then it shows that sin is as fetters and chains that holds souls in captivity and thraldom. And hence, when Christ doth come in the gospel, it is "to preach deliverance to the captives,--and to set at liberty them that are bruised" (Luke 4:18).

"God shall persuade." That is, God shall enlarge him by persuasion; for the gospel knows no other compulsion, but to force by argumentation. Them therefore that God brings into the tents, or churches of Christ, they by the gospel are enlarged form the bondage and thraldom of the devil, and persuaded also to embrace his grace to salvation.

Ver. 28. "And Noah lived after the flood three hundred and fifty years."

He lived therefore to see Abraham fifty and eight years old: He lived also to see the foundation of Babel laid; nay, the top stone thereof: and also the confusion of tongues. He lived to see of the fruit of his loins, mighty kings and princes. But in all this time he lived not to do one work that the Holy Ghost thought worthy to record for the savour of his name, or the edification and benefit of his church, save only, That he died at nine hundred and fifty years; so great a breach did this drunkenness make upon his spirit.

Ver. 29. "So all the days of Noah were nine hundred and fifty years: and he died."

Spotted a typo or a problem in this chapter? Tell us