An Exposition of Genesis

CHAP. VII.

HEere beginneth the history of the Churches condition in the time of the coming and being of the flood upon the earth, continued to ver. 13. Of the eight Chapter. In this Chapter these particulars are considerable. 1. God's command to Noah for entering the Ark. &c. ver. 1. to the end of ver. 4. 2. Noah's obedience to this command. V. 5. to 10. 3. God's execution of his sentence with the various effects of it. ver. 11. to 24.

1. God's command for Noah's entrance followeth. ver. 1. And Jehovah said to Noah, enter thou and all thy house into the Ark because thee have I seen just before me in this generation. — And the Lord God said to Noah &c. Sep. — thou and all the men of thy house. Cald.

V. 2. Of every clean beast thou shalt take unto thee seven, seven, the male and his female: and of the beast which is not clean (of it) two, male and his female. — 〈 in non-Latin alphabet 〉 — Sept. and Cald. fame.

V. 3. Also of the fowl of the Heavens seven, male & female, to keep alive seed upon the face of the whole Earth. — to nourish seed upon the whole earth. Sep. — that there may be preserved a seed, &c. Cal.

V. 4. For yet to seven days I will make it to rain upon the earth forty days & forty nights, & I will blot out every living body which I have made from the face of the ground. — I will blott out 〈 in non-Latin alphabet 〉 , &c. from man to beast. Sep. — After the time of seven days I will make rain come down. &c. Cald.

In all which passage we have these particulars considerable.

• 1. God's command concerning Noah and his house. ver. 1.
• 2. God's command touching inferior creatures. ver. 2.3.
• 3. God's reason for such injunction. ver. 4.

To the first, we have in this first command. 1. The authority enjoining the following work. — And Jehovah said to Noah. (1) The authority is supreme. Jehovah, he that was, and is, and is to come, he that made all things and can destroy them, whose counsel must stand, and his work cannot be resisted. (2) The subject to whom he giveth command is Noah, whom also he enjoined to make the Ark. (3) The way of revelation, He spake, some say God spake by the ministry of Methuselah, who died but seven days before the flood, but this is a dream: the Apostle interprets this, that he was warned by God himself to make the Ark, and so doubtless he was to enter, as afterward also to come out. 2. The Command itself given to him which concerned himself and his. Go thou and all thy house into the Ark. (1) The subject to whom this comes, principally is Noah and his house even all the men or everyone of his family, whom God purposed to save from the deluge, Noah first, his house for his sake. [2] The injunction, Go thou or enter thou, God will's him move to his own salvation, though he doth save him. Now betake thyself and thine aboard to the vessel thou hast made to secure against the waters; the term of this motion is the Ark appointed to save them, for which God took care that it should be a sufficient means for salvation. 3. The reason of this special command to Noah expressed in the following words, — For thee have I seen just before me in this generation. 1. The causal particle showeth this to be a reason of the foregoing command, the weight whereof is to be duly scanned. 2. The act of God, I have seen, which being an expression of his providential act doth note (1) God's efficiency, or making Noah just, so God's sight of things puts them in being, he knoweth them to make them. Act. 15.18. [2] God's observation of his own grace effected. (3) God's approbation of that which he observeth. 3. The Object, thee Just, that is, with the righteousness of faith, whereof he was heir. Heb. 11.7. This God saw, that is, looking on him, gave him, which also hath annexed inherent righteousness, or the change of the heart into the image of God: This God seeth in Noah and therefore provides for his present salvation, he had justified, and made him righteous, and now he adds further mercy to him in sending him into the Ark. This breaks that objection, which supposeth the power of Noah's own works, as if they should deserve this salvation of God above others. But this cannot be, for God's seeing puts his very righteousness in being, and so it is an act of grace upon Noah, no desert from him. 4. The proof of this righteousness, before me, that is in God's judgment and esteem; not such a righteousness, which appeareth to men, but indeed that which stands before God's face and presence, and is so judged by him who searcheth hearts and trieth reins. 5. The time of the proof of this righteousness, in this generation, what the state of that generation was, is visible. chap. 6. v. 2, 3, 4, &c. It was inexpressibly wicked, Apostate from God, conspiring with hell in the deeps of sin. Now that grace should preserve one soul or two, and keep them so eminently righteous in the time of such eminent wickedness, this is added to the commendation of the righteousness by grace.

From this verse these notes we gather up.
• D. 1. The ever-being God gives timely warning to his accepted and obedient ones. On the eleventh day of the second month.
• D. 2. Commands for duty Jehovah giveth, that his servants may see the performance of his promise.
• D. 3. The use of means must be, as well as having means, in order to salvation, enter into the Ark as well as make it. So of Christ.
• D. 4. All souls appointed to salvation must repair to their Ark.
• D. 5. Providence of grace maketh souls righteous by looking on them. It giveth what it seeth.
• D. 6. That grace, which maketh righteous souls, doth accept and save them.
• D. 7. That is righteousness indeed which standeth before God's face.
• D. 8. It is eminently good to hold forth the righteousness of grace in the worst times. God seeth and approveth it as the work of his own hands. Ver. 1.

The second part of God's command is for the admission of the inferior creatures into the Ark, where note these particulars. 1. The work commanded Noah. Thou shalt take unto thee, — That is, as I order them to come, so shalt thou receive them into the Ark under thy care, to see to them and give them their portions; or bring thou them in, as the Sept. set them their places where they shall be. 2. The object of his care what he must receive, shown, 1. In their kind, 1 Terrestrial Beasts, Ver. 2. Of which (1) Their quality, Clean & unclean, (2) Their number, of clean by sevens, of unclean by couples. (3) Their sexes, male and female. 2. Celestial creatures even the fowl, Ver. 3. set out (1) By their nature, Fowl of heavens. (2) By number, sevens. (3) By sex also male and female. 3. The end of this command, which carrieth the force of God's promise to make seed live upon the face of the Earth. — First. The rule is thus of clean beasts. Of every beast clean sevens, sevens, male and his female. In which we may consider these particulars. — 1. The quality of these is cleanness, which is twofold. 1. Natural, so everything which God made was very clean and good, and no difference until sin came in; which did equally pollute the whole creation; out of which God was pleased to point out, what he would have for sacrifice, which was clean, and what he rejected, which is called unclean.

Quest. How did Noah know this before the Law was given?

Answ. Doubtless God gave the same Law from the entrance of sacrifice, which was made known to his Servants according to the revelation of that time. However all these constitutions were not gathered into one bulk in Scripture, until the time of Moses.

2. The number is seven. that is, as generally conceived, three pair and one odd; why God would have so many pair of clean preserved, is to be answered only by his will; the reason of the odd number, it was for sacrifice, at Noachs coming forth of the Ark. 3. The sex was male and female for propagation of the kinds of creatures which God made. Secondly. The rule for the unclean, this, And of the beast which is not clean. of it two, male and female.

Where like wise. 1. The quality is unclean, ceremonially taken. 2. The number two, which must interpret that which was written, Ch. 6.19. Two of all, &c. that is of all the unclean. 3. The sex, male and female as before, and for a proportionable increase. Thirdly. The rule for the fowl Also of the fowl of the heavens seven, seven male and female.

These were the second sort of creatures, distinguished by their place, such as flew in the air, and under heaven; of these also note 1. The number, sevens, viz. Of such as were clean, for of the unclean the rule is general, they were but two. 2. Their sex male and female as before. 3. The end of all this order, To quicken seed upon the face of all the earth.

The performance of this promise is the end of this command of all these entering into the Ark. 1. The good promised, life of every kind. 2. The propagation of this life it was to quicken or keep a live seed. 3. The extent of this, through all the earth, which God was resolved to give again to them to be inhabited.

Thirdly the reason of these commands is the execution now at hand of the fearful deluge spoken of before, 1. Herein, the last time set, enough to get all embarked, For yet to seven days, the time determined is revealed, so God graciously warneth his, that ruin fall not on them. 2. The way of executing this vengeance, I make it to rain upon the earth.

He brings down his judgment by rain. Himself alone is the cause of it, I will make it rain he that maketh the clouds and filleth them. 3. The continuance of time of rain, forty days, and forty nights. A date long enough for execution to drown all.

4. The effect and I will blott out every living substance, which I have made from the face of the earth. In which occur's to our observation.

1. The evil, is extinction by death. 2. Th • universality of the object every living substance — All that riseth, 〈 in non-Latin alphabet 〉 . Sept. living is not in the original, but it notes everything that standeth up, and this must be among the living, for life alone was destroyed. 3. The aggravation of the fact, from God's own workmanship, which they defaced, by sin, which I have made. 4. The extent of this judgment from the face of the ground, that is, wheresoever on the ground any flesh liveth; they shall be seen no more upon this earth.

These Notes arise here.
• D. 1. It is God's prerogative only to judge creatures clean or unclean.
• D. 2. The distinction of clean and unclean among creatures is from special use, not from nature.
• D. 3. From the fall of man God gave the law of clean and unclean, unto a set time. To Christ, and no longer.
• D. 4. Clean and unclean creatures have their preservation from the word of God.
• D. 5. The certain number of creatures is given by God in the preservation of them.
• D. 6. God's aim is in seven to two, that he would have cleannss out-grow uncleanness.
• D. 7. God useth the works of man in his general salvation, as in special. Ver. 2.
• D. 8. Beast and fowls of heaven are God's care: to keep them for man.
• D. 9. Natural propagation by sexes is the ordinance of God.
• D. 10. God giveth the quickening power to all creatures on the earth. Ver. 3.
• D. 11. God warn's in season whom he mean's to save.
• D. 12. God's hand alone mak's creatures instruments of vengeance to sinners.
• D. 13. God's arm is long enough to plague the sinful world.
• D. 14. God sometimes pitieth not the work of his own hands.
• D. 15. Universal extinction by death is God's just vengeance on universal corruption by sin. V. 4.

The next general head of this Chapter is Noachs obedience to God's foregoing command. — Ver. 5. And Noah did according to all which Jehovah commanded him. — Cald. same. — And Noah did all things what ever the Lord commanded him. Sept. — Ver. 6. And Noah was the Son of six hundred years, and the flood was, waters upon the earth. Cal. same. — The flood of water was upon the earth. Sept. — Vers. 7. And Noah went in and his sons, and his wife, and his sons wives with him into the Ark, from the face of the waters of the flood. — Because of the water of the flood. — Sept. Cald. as Hebr. — Ver. 8, Of the clean beast, and of the beast which is not clean itself, and of the foul, and all which creepeth upon the ground. — Sept. and Cald. to same. 〈 in non-Latin alphabet 〉 . — Ver. 9. Two, two they entered in unto Noah into the Ark, male and female as Elohim commanded Noah. — Sept. and Cald. same, 〈 in non-Latin alphabet 〉 .

In this narration of Noachs obedience, Note, 1. A general description of it. Ver. 6. 2. A more special discovery of it, in particulars. Ver. 7, 8, 9. In the former, we have to consider, 1. His obedience described. Wherein occur, 1. His activity recorded, as it is expressed in the words, And Noah did, that is, bestirred himself to what was to be done, and labored in this time of God's last warning: notwithstanding all, difficulties that might discourage and make him despond. 2. His rule by which he worketh, According to all which Jehovah commanded him.

In this may we read. 1. The rule itself, the command of Jehovah, who made him, accepted him by grace, and was now careful for his salvation. His word, and none but his, Noah respects, though all the World despise. 2. The universality of it, All that Jehovah commanded him, not a title or jot of God's command is rejected. 3. The proportion which he keepeth in his work, according to all God's will so he bestirreth himself and worketh. 4. The reiteration of this again, as Chap. 6.22. Wherein lieth much of the commendation of his faith and obedience. 2. His age is specified, whereof, 1. The number of years, And Noah was a son of six hundred year.

That is, by the Hebrew phrase, it was his 600 ^th year current, as more will appear, Ver. 11. — 2. The calamity attending upon that age, And the flood was, the waters on the earth.

Or the flood of water, came about this time on the earth; which was an amazing calamity enough to turn from all thoughts of duty. A double cause may be of noting this age, 1. For certainty of history and chronology of the world. 2. For a commendation of his obedience so active at this age. Secondly. A more special relation followeth of returns to the command of entrance in the three following verses, wherein we have. 1. The obedience of Noah and his family. And herein 1. Their entrance, — And there entered, this was an act not free from great difficulties, to bid the world farewell, leave the earth, and former possessions, and betake himself to an untried vessel never known before; merely because God commanded him. 2. Their order Noah, and his sons, — And his wife, and his sons wives with him, — A few, but eight persons, and these to be as buried for a time, and shut up as in a floating cell. 3. The place of entrance. — into the Ark, the instrument of salvation, which God ordained, however inexperienced by them and unknown to the world. 4. The motive to it from the face of the waters of the flood, or because of the water of the flood.

It is corruptly glossed by some, that Noah was so pious. because he looked only to himself, but took no care for the world; for he did everything after God's mind, he feared where God would have him fear, and so made the Ark, and so entered when God's time of judgment was come. God's word caused him to enter, and moved him (through faith) to fear the waters fore • old, only as yet not seen. Heb. 11.7.

2. The obedience of all other creatures. 1. Of clean beasts. — 2. Of unclean. — 3. Of fowl — 4. Of creeping things, in all which the Spirit of God records — These in their kinds.

2. Their order. Two, two; — That is, so marshalled by couples, and these male and female, — The sexes nominated before. 3. Their entrance, they went in unto Noah into the Ark, — They were not dragged or drawn, but by instinct from God came and offered themselves to Noah, and betook themselves to the places in the Ark, which Noah appoints unto them. Almighty providence must work this. 4. The ground of all this is God's word only, so it is written, as Elohim commanded Noah.

God's word was obeyed by Noah, and therefore it makes all creatures of contrary dispositions to come to Noah, and submit to him, and lie down quietly in the Ark.

These observations arise hence.
• D. 1. The obedience of faith is speedy unto God.
• D. 2. The obedience of faith keeps propagation in purity and universality to God's command. Ver. 5.
• D. 3. Faith makes old age active in obeying the word of God.
• D. 4. Faith is not driven from obedience in the greatest time of trouble.
• D. 5. Faith will use means commanded by God, though never so difficult.
• D. 6. God's will is the only cause of faiths obedience, but judgments may move it. Ver. 6.7.
• D. 7. The very beasts of most wild dispositions shall keep order and submit at God's beck.
• D. 8. God's command obeyed by faith makes all creatures come and submit to his Church.
• D. 9. Obedience of faith shall never want a due record from God. Ver. 8.9.

The third general containeth an actual execution of the threatened vengeance of God, to the end of this Chapter, and the state of the Church in this time while indignation is pouring out upon the world.

These branches are of this head.

• 1. The fall of the waters, and several ways of making this flood Ver. 10.11.12.
• 2. The entrance of Noah repeated. Ver. 13.14.15.16.
• 3. The effect of these waters on the Church. Ver. 17.18.
• 4. The sad issue upon the world. Ver. 19.20.21.22.23.24.

To the first of these, that we may weigh it. Ver. 10. And it was at the seventh of the days, and the waters of the flood were upon the earth. — After seven days, &c. Sept. — After the time of seven days. Cald. — Ver. 11. In the year, in the six hundredth year of the life of Noah, in the second month, in the seventeenth day of the month, in this day, all the fountains of the great deep were broken up, and the windows of the heavens were opened. — And in the 600 ^th year in the life of Noah, of the second month, the 27 ^th day of the month, &c. Sept. and Cald. — Ver. 12. And there was rain upon the earth forty days and forty nights. — Sept. same. — Rain descended. Cald. In these is related the time of the waters fall for the deluge, and the inundations from the abyss below, which is two ways described, first, generally, the instant of the floods beginning is here reported, where we have.

.1 The time stated, And it was at the seventh of the days. — Which is clearly translated by the septuagint, after seven days viz those seven days complete mentioned Ver. 4. given to Noah and the rest for entrance into the Ark; when those seven days were expired, then came the execution for the beginning of it. 2. The evil executed The waters of the flood were upon the earth.

That is, those fatal waters which swallowed up all living began to come upon the earth; so soon as Noah with all his charge was entered into Ark. Secondly, more specially the time of this judgment with the materials of it are described. Ver. 11. 12.

First. The time of the floods beginning, In the six hundredth year of Noachs life, in the second month, in the seventeenth day of the month, in that very day. In these is punctually related the time of the floods beginning. 1. The year, even the six hundredth of Noachs life, that is, current, which agrees with the right account of years from the creation 1656, which year died Methuschalach before the flood. 2. The month, in the second month. viz. the second of Noah's six hundredth year, and of the year of the world, 1656. But what second month this should be, whether that which was so in the sacred account, wherein the year began in the spring, which was the month Zif; or of the civil year, which began near autumn called Marchesvan it is controverted among some; not to weigh reasons, which are but at best probable, I conceive the number according to the sacred account, doth best suit with Moses his account; that this should begin about the vernal equinoctial, in the month Zif, which as is computed, answer's to part of our March and April. 3. The day, the seventeenth day of that month, even that day, when the time of warning for 120 year was fully expired, even that day, determined before brought forth the execution of this vengeance.

2. The matter of this judgment discovered, that was water, described by the principles. 1. Al the fountains of the great deep were broken up, — It is an high expression, that the very springs of the earth, which were confined by God's word, and the bowels of the ocean restrained, should now by his word receive commission to swell and overtop their banks. and swallow up sinners. These were waters from beneath. 2. And the windows of heaven were opened,

This is a rhetorical expr • ssion also; windows of heaven, used, 2 Kin. 7. Psa. 78.23. Isai. 24.18. Mal, 3.10. They note those flood gates as it were, or, the partitions which the arm of God set, for keeping the rain in the clouds from overwhelming; all there were opened, and God gives command to the clouds fully to empty themselves, these heavens here meant must be the expanse under the moon.

Thirdly. The time of the falling and swelling of these waters for continuance, there was rain upon the earth, forty days, and forty nights. That is, it continued raining all that time for forty nights and days, as God foretold, Ver. 4. Wherein we may note, 1. There was means enough of vengeance, water enough from above and from beneath to devour sinners. 2. Time enough to overflow houses, trees, mountains, that whither soever they should fly, yet they should not escape destruction.

These observations result hence.
• D. 1. Times of forbearance and vengeance, are surely stated by God. Seven days and no more.
• D. 2. God's time of patience being expired vengeance will come. So did the flood. Ver. 10.
• D. 3. Year and month and day hath God set punctually for fulfilling his word.
• D. 4. It is the spirits purpose, that the Church should keep a true Chronology of God's works. Ver. 12.
• D. 5. Admirable is God's providence in keeping souls alive between waters above and beneath.
• D. 6. It's God's word alone to break, and bind the fountains of the great deep, to shut and open the windows of heaven.
• D. 7. At God's word heaven and the deep are both ready to destroy sinners.
• D. 8. God weigh's his judgments by time and measure sufficiently to destroy his enemies. Ver. 12.

The second particular expressed in the history of God's execution, is a repetition of Noah's entrance into the Ark, and all that God had a purpose to save from the flood, in the verses following.

Ver. 13. In the body of that day, or in that very day Noah entered and Shem, and Cham and Jepeth the sons of Noah, and the wise of Noah and the three wives of his sons with them into the Ark. — Sept. Same. — In the point of this day, &c. Cald.

Ver. 14. They, and every wild beast in it's kind, and every laboring beast in its kind, and every creeping thing creeping on the earth in its kind, and every fowl in its kind, every bird of every wing. — Cald. to same. — Every flying bird in its kind, and every creeping thing moving on the earth, &c. Septuagint.

Ver. 15. And they went in unto Noah into the Ark, two, two, of all flesh, which hath in it the spirit of life. — Sept. and Cald. to same.

Ver. 16. And the goers in being male and female of all flesh, entered in as Elohim commanded him and Jehovah shut it for him. — And the Lord God shut this Ark without. Sept. — And God put a guard upon him. Cald. It is not in vain that the Spirit inculcats so often the entrance of Noah into the Ark, & the coming of the flood; wicked ones will scarce believe such judgments, and God's own are backward to believe mercies acted to others and promised to themselves. In this passage, 1. The time of entrance is again punctually noted. In that very day, or, in the body or strength of that day. — It notes as some conceive, the very day and time of the day, it was the 17 ^th day of the second month in the 600 ^th year of Noah's life, in that very day; the word, that is as the pronoun, demonstrative, notes also strength, that it may be read in the strength of that day, which was about noon. In the very point of the day spoken of, Noah was guided into the Ark. 2. The creature entering again repeated. 1. Superior, Noah and his family, eight persons. Ver. 13. All more distinctly mentioned, four men and their wives. 2. Inferior, 1. Their kinds. (1) Wild beasts of every kind. (2) Labouring beasts of every kind. (3) Creeping things of every kind. (4) Fowl of every wing and kind: not a kind of living creature which God created on the earth was excluded; for out of these God resolved to fill the earth again. 2. Their motion, they freely went in by God's instinct, without dragging or compelling. 3. Their submission they went to Noah to observe his beck and be placed by him. 4. Their order, two and two that is of all sorts clean and unclean thus were they marshalled, two and two. For otherwise in number seven of the clean came in. 5. Their specification. All flesh wherein was the spirit of life. That is such a life that water could destroy. 6. Their sexes, they went in male and female; God having a purpose by these to propagate the creature. 7. The cause and rule of all this, God's command or word given to Noah; that gave effect to all, and a rule to walk by. 3. An act of grace from Jehovah after entrance in, And Jehovah shut upon him, viz. The door of the Ark. — Or he shut his Ark on the outside, or the Ark on the outside of him, and all with him, as the Sep. may be read. Or, and God protected over him, as the Cald. 1. An act of providence, he shut or made fast against the penetration of waters. 2. The object implied, which doubtless was the door of the Ark, of no less bigness than that an elephant might go in by it. 3. The the vessel and now thorough grace makes end of providence, it was upon Noah, or for him, and those with him, which they could never have done to secure themselves, but God only, who taught him to make the vessel and now thorough grace makes it effectual to the end intended.

The Notes hence are these.
• D. 1. Men's hearts are backward to believe God's acts of grace and vengeance. This from the repetition of the time, &c.
• D. 2. The Spirit strive's much to bring souls to believe the wonders of God. Therefore he so often inculcates them.
• D. 3. God keeps the point of time with his gracious ones to bring them to their safety.
• D. 4. Polygamie was not in the church saved from the waters
• D. 5. Some of all kinds of creatures hath God's goodness saved in the common deluge. V. 14.
• D. 6. The breath of life is in God's hand to give and take. Compare Chap. 6.17. with Chap.. 7.15. V. 15.
• D. 7. God's Word or command effects and regulates the salvation of man and beast.
• D. 8. God's gracious protection must be with his means of salvation upon his saints to make them effectual. V. 16.

The third particular in this execution, is the effect which the waters had upon the Ark and the Church in it, set down in the two following verses.

Ver. 17. And the flood was forty days upon the earth and the waters multiplied themselves and lifted up the Ark, and it was lifted up above the earth. — Cald same — Forty days and forty nights &c. Sep.

Ver. 18. And the waters grew strong and multiplied themselves very much upon the earth and the Ark walked upon the face of the waters. — The ark was carried &c. Sep. 〈 in non-Latin alphabet 〉 . — So the Cald. also. In this passage we have related in order to the effect of the waters on the Ark, these particulars. 1. The time of the floods growing to its heighth upon the earth, And the flood was forty days upon the earth.

Which must be understood. 1. Of the cause of the flood, the rain & waters from the fountains of the deep. 2. Of their falling and increase, not of their continuance. 3. Forty days must be meant of natural ones taking in the nights, as threatened Chap. 7.4. So the Sep. expresseth; so long was the flood growing.

2. The increase of the waters itself once again repeated as to this effect, and again spoken of afterward with respect unto the world. (1) Ver. 17. And the waters multiplied themselves. — Or the waters grew great, this is but the first degree expressed, to the lifting up of that great vessel; for this they must be v • ry many. (2) Ver. 18. And the waters were strong and multiplied themselves vehemently on earth.

Where note, a further degree of increase of waters to move and toss the Ark. 1. It is set out by a term of strength, the waters grew strong or mighty, that is, by the waves to move and carry and toss the Ark. 2. By a term of multitude; they multiplied also upon the earth, and that far more than formerly, when they lifted up the Ark, their heaps or height will more clearly be spoken of hereafter. 3. The effect of all this flood so strengthened and so multiplied, with respect unto the Church, which is twofold in expression, 1. Elevation from the earth, And lifted up the Ark, and it was lifted up above the earth.

Here is the distinction which grace makes, the same waters which cover and drown everything else, keep's the Ark and the Church in it above: it throws down houses, and palaces and high places, but lifts up the Ark above itself. 2. Motion of the Ark being lifted up, And the Ark walked upon the face of the waters.

It was carried or moved, as the Sept. and Cald. 1. The subject of motion, The Ark, wherein the Church was. 2. The motion, they ware carried above death though perhaps tossed with the waves; others were laid dead in the waters, but all these live and float above death. 3. The instrument of this motion the face of the waters; such as were instruments of death to the world. This the Apostle spiritualizeth to be the Churches Baptism; when he saith. A few even eight souls were saved in the Ark by water. A like figure whereunto even Baptism doth also now save us, &c. Here was burying in the waters for a time, signifying burial with Christ; and here is rising again out of the waters, signifying resurrection with Christ: So much as the Apostle attributes to Baptism, is attributed to the spiritual use of these waters of the flood towards his Church. 1. Pet. 3. v. 20.21. Col. 2.12.

Take now some Notes.
• D. 1. Every word of vengeance must exactly be fulfilled which God hath spoken. Fourty days foretold.
• D. 2. God's judgments are gradual on the wicked. Step by step, day by day; until it be full.
• D. 3. Multiplication and strength must be with the creature to do God's purpose.
• D. 4. Multitude and strength of waters are at God's word, and for God's word, measured.
• D. 5. Waters of death to some, are made waters of life to others by the word of God.
• D. 6. The waters lifting up, and moving the Ark, were the like figure with Baptism to the Church.
• D. 7. Common salvation by water to the Ark implieth and signifieth special to the Church.
• D. 8. The most unlikely means God alone turneth unto salvation. Ver. 17.18.

The fourth and last particular in God's execution is the sad and dismal issue which these waters bring upon the world, which is described in the following Verses.

Ver. 19. And the waters grew strong, vehemently vehemently upon the earth, & there were covered all the high mountains which were under all the heavens. — Cald. same. — And it covered all the high mountains, &c. Sept.

Ver. 20. Fiftien cubits from on high the waters prevailed, and the hills were covered. — Was the water heigthned. &c. Sep. — Fiftien cubits in height the waters, &c. Cald.

Ver. 21. And all flesh creeping upon the earth expired, among the fowl, and among the laboring beast, and among the wild beasts, and among every creeping thing which creepeth upon the earth, and all Adam. — All flesh moving upon the earth, of fowls, &c. and every man. Sept. — Cald. same with Hebr.

Ver. 22. Al who had the breath of the spirit of life in its nostrils, of all that is on the dry ground, they died. — Sept. and Cald. same.

Ver. 23. And he blotted out every living substance, which was upon the face of the ground, from Adam even to the beast, to the creeping thing, and to the fowl of the heavens, and they were blotted out from the earth; and Noah only remained, and those who were with him in the Ark. — Cald. same. — Every thing that stood up. 〈 in non-Latin alphabet 〉 Septuagint.

Ver. 24. And the waters grew strong upon the earth fifty and an hundred days. — The water was heigthned &c. Sep. — Prevailed upon the earth. Cald. In this sad passage are fully related,

1. The measure of the waters increase. Ver. 19.20.

2. The destructive issue upon the world. Ver. 21.22.23.

3. The reservation of Noah. Ver. 23.

4. The time. Ver. 24.

In the first, these particulars are obvious to us. 1. A general proposition of the increase of the waters of the flood, And the waters grew mighty or prevailed, vehemently vehemently on the earth.

This had been enough to have set forth the greatness of the inundation. 1. The waters were, mighty, many, prevailed. 2. Vehemently, vehemently, twice, as if it were not to be uttered how much they were increased on earth. 2. A further description of their swelling to the tops of all mountains. And there were covered all the high mountains which were under all the heavens.

Where note. 1. Hills which were above plains, such were then before the flood. 2. The high hills emphatically, such as were known eminent for height; over all. 3. All of them which were under all the heavens, not only under the middle region but suppose any were higher, all under the moon are here intended. 4 These were covered with waters, none did or could appear, for the flood.

Thirdly a more special note of the measure of increase, Fifteen cubits from on high the waters prevailed and the hills were covered.

That is, two hundred twenty and a half foot as some guess, so the waters did overturn the earth, as Job speaketh. Job. 12.15. In the second particular we may observe these things. 1. A general proposition of the fatal issue of these waters on the world: And all flesh creeping upon the earth expired.

(1) The subject of this ruin set out, 1. In nature flesh, that is living flesh as after — 2. In universality, all such flesh. 3. In motion, all that crept or moved from place to place on the earth. (2) The attribute, they expired and gave up the ghost in these waters. 2. A particular enumeration of the kinds of flesh which perished in these waters. 1. All fowl. 2. All tame beasts. 3. All wild beasts. 4. All creeping thing. 5. All man.

Here is a full slaughter; it is questioned whether man was the last that perished, because in order named last: but it matter's not; it may be likely the birds were last, and yet-men might use their inventions to outlive them. 3. A specification of these creatures. 1. By kind of life. All that had the breath of the spirit of life in its nostrils, that is, such as were perishable by water, for some spirit water cannot drown; these then must be such as had natural spirits of life to breath. 2. By their place, of all which was in the dry land. — That is, all whose being was given them on the solid earth. 3. The issue of these, they died, they expired. Their breath was taken from them & they perished; yea not only things actually alive, but potentially, as eggs and seed, and all by which life might be propagated. Job. 22.16. 4. An assertion of the Author of this destruction. Wherein. 1. The Author with his act, and he blotted out, — That is, Jehovah himself brought this destruction as he threatened, ver. 4. of this Chap. It is an act of despite, contempt and abhorring; so he destroyeth them. 2. The object again expressed, in its nature and place, every living substance, which was upon the face of the earth.

If the former description were not enough, here the spirit repeats it again in others terms: Every substance which was perishable by water even all was blotted out by God. Repetitions thus press to faith. 3. The e • tent again mentioned, from Adam to the beast, to the creeping thing, and to the fowl of heavens.

Thus the Spirit of God multiplieth words to imprint the faith of this execution on us. 4. The certainty of the effect, And they were blotted out from the earth. — That is God ceased not the pouring out of his displeasure, until he had made a full end of all determined to destructions.

In the third, we read again God's grace upon Noah, And there remained only Noah, and they who were with him in the Ark. In which are recorded these particulars, — 1. An act of grace in this pouring out of wrath, yet God make's a reserve; that is, he exempts from this common desolation and keeps in life and safety. 2. The subject of this grace Noah and all with him, the eight persons mentioned. 3. The instrument of this reserve, the Ark again mentioned, as a pledge of God's love. In the fourth and last, we have the waters increase. And the waters prevailed over the earth 150 days.

Here is not determined the time of the waters abode upon the earth, that was a great deal longer, but the time of their prevailing and growing to the height. Where the number of these days should begin is not hard to determine; for the rain began in the seventeenth day of the second month, and their fall and continuance in their height before any abatement was, must be 150 days from thence, which was to the seventeenth day of the seventh month; after this the decrease of waters began.

From all these particulars these instructions may be gathered.
• D. 1. The prevailing of creature instruments for destruction is inexpressible, when God gives them commission to grow great. V. 19.
• D. 2. The bounds of nature cannot keep water from destroying, when God makes it to overflow. V. 20.
• D. 3. All hopes of help doth God take from the wicked, when he pleads in vengeance.
• D. 4. Not a word of God falleth to the ground concerning those whom he appoints to ruin.
• D. 5. No kind of life can be exempt from death, when wickedness giveth up to vengeance.
• D. 6. Sin will undo all sinners, with their hopes and helps adjoining
• D. 7. Expiration, death, extinction with contempt and hatred is the wicked's portion.
• D. 8. It is the extremity of vengeance that God himself blotteth out the wicked.
• D. 9. Vnavoidable is the sinners destruction from the Lord; it is trebled and more.
• D. 10. God's spirit useth many words to persuade men of the unavoidable vengeance on the wicked. Ver. 21.22.
• D. 11. God reserve's and saves his own remnant from destruction by his own means, and they shall be saved. Ver. 23.
• D. 12. The times of increasing and perfecting vengeance are determined by God. He measures waters, and numbers days. Job. 28.25. Ver. 24.

CHAP. VIII.

IN this Chapter is continued the history of the Church, and the several providences about it, unto the 601 ^st year of Noah. Two general heads divide this Chapter. First, the state of the Church for the time of the stoods continuance, and cessation of it. From Ver. 1. to the end of Ver. 14.

Secondly, the state of it after the cessation unto Noachs going out of the Ark. Ver. 15. to 22. In the former general, we may observe.

• 1. A general description of the waters decrease. Ver. 1.2.3.
• 2. A special discovery in several degrees, (1) To the mountains Ver. 4.5. (2) To some lower parts, Ver. 6.7.8, 9. (3) To the trees. V. 10.11. (4) To the plain ground, Ver. 12. 13. 14.

The general description of the floods decrease is in the following Verses.

Ver. 1. And Elohim remembered Noah, and every wild beast, and every tame beast, which were with him in the Ark, and Elohim made a wind pass upon the earth, and the waters were appeased — Cald. same — All fowls, and all creeping things that creep, &c. brought a spirit &c. and the water ceased. Sep.

Ver: 2. And the fountains of the deep were shut, and the windows of the heavens, and the rain from the heavens was kept back. — And the fountains of the deep were covered, and the water-spouts of heaven. Sept. no more in this verse. — Cald. same with Hebr.

Ver. 3. And the water • returned from upon the earth, by going and returning, and the waters failed from the end of fifty, & an hundred days. — And the water gave in, going from the earth, and the water was lessened after an hundred and fifty days. — After 150 days, Cald. In this general discovery of the floods decrease, we have these particulars obvious. 1. The cause of its decrease, is the same as of its swelling.

And Elohim remembered! Noah, and every wild beast, and every tame beasts which were with him in the Ark. In which are considerable these particulars.

1. The great cause is Elohim the almighty God himself, who sent the waters, and destroyed all flesh by them. 2. The act of grace causing this end, he remembered, this is spoken after the manner of men concerning God, not as if he who is an infinite and eternal act, can be subject either to remembrance or oblivion; but because God's actings, discover such effects, as these produce among men, therefore he guides his servants thus to speak of him. Memory and oblivion, however opposit and contrary they be between themselves, being referred to one and the same thing; yet relating to divers, they are both used two ways, 1. As acts of grace, and then remembrance is applied to persons as here to Noah; and it note's reviving of care of them, having respect unto them, coming in with pity and help unto their sad, and seemingly forgotten condition. So God is said to remember Ephraim. Ier. 31.20. So again, oblivion or forgetting or not remembering is an act of grace when it is referred unto sin, as he saith, I will remember, their sins no more. Ier. 31.34. 2. As acts of wrath, as when remembrance is applied to sinners, Hos. 8.13. He will remember their iniquity, &c. So also when oblivion is of the persons of men, it note's God's distaste of them, and displeasure toward them, as Psal. 13.2, &c. in this place, it notes God's care, pity and respect to Noah, who for above five months might think he was forgotten to be shut up, and tossed up and down; all acts of grace and love are carried in it. 3. The Object is twofold, 1. Primary and chief, Noah, that gracious Saint, whom God accepted in Christ before. 2. Secondary, the beasts and all the creatures, which were with him, and preserved in the Ark for his sake, and the Churches; so God, respects other creatures: for his people's sake. 2. The means which God used for the decrease of the waters, which in number are four, 1. Elohim made a wind pass upon the earth, and the waters were appeased.

Wherein we have. 1. The means effected by God. (1) Cause, Elohim (2) Causation, he made to pass, that is, by creating at this time, for the natural causes of the wind, from the caves of the earth supposed, could not be at this time. (3) Means, wind, which though it be the same word which signifieth spirit, yet here properly notes a created wind, which God made use of extraordinarily for drying up the waters. It is a vain conceit of some Ancients, that it should be the Holy Spirit; for the word in several languages is used for the wind. Joh. 3. v. 8. It was then an extraordinary created wind, by which such an extraordinary effect was brought about. 2. The effect mentioned generally. The waters were appeased or asswaged; even their waters which were fifteen cubits higher then the tops of the highest mountains, these (might be thought) would have been stirred and increased, and made more violent by a strong wind, but this the miraculous effect that they are driven away and appeased. The appeasing here is a borrowed expression, and notes only the asswaging of their waters and their cessation from overflowing the earth & devouring as they had done. 2. The next means to the wind here mentioned is, the stopping of the fountains of the deep. And the fountains of the deep were shuts, — It is said before, for the making of the flood, that these fountains were broken up; and therefore now for the decrease, it is said, they were shut. This God doth in the second place, bar up those springs, and shut his flood ga • es, that no more issues may come for increase: so the seventy read, they were covered that nothing could issue out. 3. Unto this God adds another, And the windows of heaven were shut, — These were the clouds of heaven, which were opened to make the flood, and are now shut to remove it. 4. The last means expressed is, The rain from the heavens was restrained.

So it was said before that to the making of the flood, it rained forty days and forty nights; but now the bottles of heaven are stopped, and no rain falleth at the command of God, when he putteth an end to his vengeance. Job. 38.37. Thirdly, the Effect in general issuing from this cause, and this means, wherein we have expressed.

1. The motion of the waters. And the waters returned from upon the earth in going and returning.

Wherein, 1. The subject of motion, the waters, which had been the instrument of vengeance. 2. The motion itself, they returned; doubtless at the word of God they gave place. 3. The term from whence from upon the earth, or from the face of the earth, which they had overflowed. 4. The continuance of this motion by going and returning, that is, constantly hasting away to their own place, to leave the earth open again.

2. The abatement of the water, so it is said. — And the waters failed, decreased or abated; that is they began to decrease and abate, and so continued gradually until the earth was dry; as a • ter. 3. The time of the beginning of this abatement. And the waters failed from the end of 50 and 100 days. These are the same number of days wherein the waters did prevail, and at the end of them God remembered Noah, sent the wind, shut the fountains of the deep, and the windows of heaven, stopped the rain, and made the waters begin to fall, and so by degrees to vanish until the earth were dried. This was the seventienth day of the seventh month upon which the fall began, and how much abatement was made that day is apparent in the next Verse.

Take these Notes.
• D. 1. God's gracious ones may be looked on as for present not minded by the Lord, Psa. 13.1.
• D. 2. God's free grace keepeth his Saints in mind when they seem to be forgotten.
• D. 3. The manifestation of God's care and help to his desolate ones, is conjunct with his remembrance of them.
• D. 4. God careth for the lower creatures for his Churches sake.
• D. 5. Grace can create means, and make them effectual unto salvations. The Wind.
• D. 6. At God's beck, that which otherwise would enrage the Waters shall appease them. V. 1.
• D. 7. God repeal's his judgments by means, as well as imposeth them.
• D. 8. God's method of healing is contrary, to that of wounding.
• D. 9. Wind, fountains of deep and windows of heaven are at God's dispose.
• D. 10. Dead creatures move with agility and constancy at God's word for deliverance of the Church. V. 2.
• D. 11. Judgments must abate, when God maketh the instruments execution to recoil.
• D. 12. God hath his time set, and at that moment judgments must cease, and salvation appear to his Saints.

2. We come now to the special description of the decrease of the flood, which is by several steps; the first whereof was to the tops of the hills. Ver. 4. And the Ark rested in the seventh month, in the seventeenth day of the month upon the mountains of Ararat. — Upon the mountains Cardu, Cald. And the Ark sat, &c. Seven and twentieth day of the month upon the mountains Ararat. Sept. Ver. 5. And the waters were in going, & decreasing unto the tenth month: In the tenth, on the first day of the month the tops of the mountains were seen. — Cald. to the same. — The water was lessened unto the tenth month, and the heads of the mountains were seen in the tenth month, the first day of the month. Septuag. — In this gradual decrease of the waters, we have here two steps, 1. to the grounding of the Ark. 2. To the apparition of the hills. The former is in the fourth Verse, wherein we have to consider, 1. The safe grounding of the Ark; so it is written.

And the Ark rested, (1) The subject here spoken of is the Ark, which considered, 1. As the continent carrying in it all that God made to enter in, must needs be a vast, massy vessel, which by reason of its lading, must needs carry some cubits of water according to the measure named here; when it floated, the water was fifteen cubits above the highest hills, and when it gravelled first, doubtless the waters (though much abated,) yet must be much above the highest mountain; it might have been dangerous for such a vessel to touch upon any top of rock or mountain, had not God himself been Pilot. 2. As taken for all contained in it, so the Church and all living creatures in the terrestrial Orbe were in this Ark, all like to perish, if providence did not undertake for them. (2) The privilege spoken of this Ark, it rested; The word used here, is derived from Noah the name of that gracious one whom God now accepted in the overthrow of the World: And it notes here. 1. The grounding of the Ark. 2. The safe pitching of it for rest and quietness and stability on such a shore, that should not endanger the vessel nor them in it. 3. Consequently it notes the quieting of Noachs heart, and the rest with him from fear of continual tossing on the waters, and in hope of a continued decrease of the waters still, until the earth became habitable.

2. The time of this abatement of waters unto the Arks rest.

In the seventh month, the 17 ^th day of the month. viz. Of the year of the World current 1656. and of Noachs life 600. So the Spirit note's the time of every step of deliverance not to be forgotten. 3. The place of the Arks rest, described to be — Upon the mountains Ararat. — Sept. by apposition. — Upon one of the mountains of Ararat. Iun. So it must be understood, for it could not rest upon many of such mountains. — Upon the mountains of Kardu, the Chaldee reads. Thence were a people called Corideans, or Cordaeans, as Curtius writes. Ararat is not the name of the mountain but of the country where it was; & the same word is translated Armenia by the Septuag. Isai. 37.38. And so it is generally understood, for as much as very high mountains were there as Historians report; even such high places spoken of Chap. 7. 19. Josephus writes in his time were found some pieces of the Ark there, but, it is of small credit. Luther rather thinks it to be the hill Imaus, that divides India: but he varies from the general conjecture. That it was a very high hill, is not to be questioned; Thence Noah afterward perceived the waters to be abated from other hills. The latter abatement of the waters to the heads or tops of other mountains is described, Ver. 5. Wherein occur', 1. The manner of the waters abatement, expressed thus,

And the waters were in going and decreasing. 1. The subject spoken of, the waters of the flood. 2. That which is spoken of them, (1) Their motion, they were still going. (2) Their decay, they failed in their going, and fell away. Secondly. The time of this fall and decrease, is declared to continue.

Until the tenth month, in the tenth, in the first of the month, this must be meant the tenth of the year, as before at this time the Ark stood dry out of the waters. 3. The measure of the decrease is noted. The heads of the mountains were seen. — That is, there was such an abatement in this space that Noah might see the heads of the hills dry. It is probable that these were mountains, also of the higher sort; for other steps of abatement we shall see hereafter, which are more convenient to lower places.

Learn hence.
• D. 1. No hazards shall prevent the means appointed for the Churches safety from perfecting it. The tossing of waters shall not in danger the Ark, so long as God steer's it.
• D. 2. God vouchsafeth a partial Rest unto his Church below, as an earnest of the full. V. 4.
• D. 3. Time and place are appointed by God for performing mercy to his Church.
• D. 4. Waters must go and fall for the Churches comfort, when God commands.
• D. 5. Mercies are measured to months and days.
• D. 6. God gives his Church mercy, and to see it. V. 5.

Two degrees of the waters abatement, the one to the grounding of the Ark, the other to the appearing of the mountains we have considered, now followeth a discovery of further degrees of the waters fall.

Ver. 6. And it was from the end of forty days, and Noah opened the window of the Ark, which he had made. — Sep. And Cald. same.

Ver. 7. And he sent forth a raven, and he went out going and returning until the waters were dried from above the earth. — Cald. same. — To see if the water was ceased, and going out he returned not until the water was dried from the face of the earth Sept. In these is declared the decrease of the waters so far as judgment might be made by the Raven, which no doubt was some good degree, although not expressly stated. Herein may we note.

1. The time of this trial of the waters decrease.

And it was from the end of forty days; that is, after the appearance of the tops of the mountains, which was the eleventh day of the eleventh month. Which being accounted in the civil or common year is conceived to be in our July. Otherwise according to the sacred year our January.

2. The trial which Noah makes, wherein. 1. The act preparatory, — is particularly stated.

And Noah opened the window of the Ark which he had made. The connective particle and, is thought by some redundant and may be spared: so it may very well in our English, and so the Hebrew lets it slip in like cases. This act is but in preparation to make trial; this window was spoken of Chap. 6.16. By this may appear the desire of Noah to see the wrath of God ceased and to know some grounds of hope for his own deliverance; this God forbids him not, though as yet his Oracle is not more immediately declared to him, as to the time of his coming out. 2. The Emission of 2 messenger to try the decrease of the waters, And he sent forth a raven. This is the first creature by which Noah make's trial of the waters decrease; and there is no difficulty in the words. Only a reason is inquired, why he should pitch upon a raven rather than any other. Several conjectures are from several men. It is probable, that after forty days space, Noah might suppose the waters to be well nigh gone and some carcasses might appear, unto which this bird naturally inclined; Noah might know either by his stay upon the prey or his return from it the decrease of the waters. As to the allegorical sense of the Law by the raven, is the mere invention of man; we have here a plain history. 3. The work of this messenger described.

And he went out in going and returning, until the waters were dried from above the earth. Where we have. 1. His motion he flew up and down, from and to the Ark; probable it is, lighting sometime upon the mountain where the Ark rested, and taking flight, and coming to the Ark again, though not offering to come in, as the dove. The greek version he did not return is not true, nor the latin agreeing with it. 2. The time of his fluttering up and down, it was until the waters where dried up. 3. The judgment of the decrease of the waters, which Noah might make by the ravens flying up and down, which is included in it, for to that purpose was it sent forth. Which was, that however such abatement were, that the raven could stay abroad, yet not so much as to give him full rest and feeding upon the earth, therefor, hath he still recourse unto the Ark.

Take some Notes hence.
• D. 1. God in wisdom sometimes lengthens trials to the proof of the faith and patience of his Saints.
• D. 2. Believing Saints though God appear not, will stay contentedly forty days, that is, the time fit for his salvation.
• D. 3. Lawful means believers may use for their comfort, when there is no immediate appearance of God. Noah open's the window which God's forbid's not. V. 6.
• D. 4. Visible experiments of the ceasing of God's wrath may be desired, and used by his people, where the Lord sets no bars.
• D. 5. Vnclean, or the worst of creatures, may be of use sometimes to comfort the Church. As the ravens fed Elyah.
• D. 6. Instinct of creatures from God teach his people of his providences to them. Ver. 7.

The third step of the waters fall we have seen in the trial made by the raven, now we come to a fourth made by the first emission of a dove, in the following verses.

Ver. 8. And he sent out a dove from himself to see whether the waters were abated from of the face of the ground. — After it, (that is the raven.), &c. Sept. — Cald. same with Hebr.

Ver. 9. And the dove found not rest for the sole of her foot, and she returned to him into the Ark, because the waters were upon the face of all the earth, and he put forth his hand and took her in unto him into the Ark. — Sept. and Cald. to the same. In this trial which Noah maketh by the Dove are observable these particulars. 1. The time of the emission of this second messenger, which though not here in terms expressed, yet by what follow's, Ver. 10, That Noah staid other seven days before he sent the third messenger, doth imply that one seven days he had staid before, between sending out the raven and the dove. It is mistaken therefore to say that the raven and dove were sent out together: but seven days after the raven, was the dove sent out, the eightienth day of the eleventh month. 2. The act of mission, Noah sent out, being yet under doubts and dissatisfaction, he makes use of his dominion over the creatures, for the strengthening of faith, and establishing of his heart — 3. The messenger sent out, a dove, which was, 1. Of the kind of fowl fittest for his purpose by reason of its wings. 2. Of more natural tenderness to its mate, and nearer familiarity with man; by which trial might be made more certainty. 3. Of the clean sort of fowl, such as God also made useful for man as toward himself. Such is the messenger. 4. The term of his emission from whence, from himself, — Not after him, as the Sept. read, meaning the raven; but here it must be understood, of Noah, who from himself sendeth this messenger for satisfaction, 5. The end of the mission, to see whether the waters were lightened from the face of the earth.

In this we have, 1. The aim of Noah, evidence of the fall of the waters and abatement of God's wrath, it was to see, that is, that Noah might see by this messenger, have experience or understanding more clearly, how it was now abroad in the world. 2. The matter about which he seek's evidence, and that is expressed, whether the waters were lightened from the face of the ground, where we see. 1. Noah's desire, he would have wrath appeased, and tokens of vengeance cease, and mercy appear. 2. Noah's experiment, he sends his messenger to see how it was, whether an abatement of displeasure desired, did appear. 6. The return made to Noah by this second messenger; wherein. 1. Here is mentioned, what she found not, And the dove found not rest for the sole of her foot, — That is, no house, or place, or receptacle below which was fit for her, to give her rest in, no not so much as to pitch upon, much less did she find a place for him. 2. The return from her restless state. And she returned to him into the Ark, — Hereby she gave him notice that however abatement was made in measure, yet not so much, as brought rest either to her or him; And therefore she chooseth yet to nest herself again in the Ark, where also she teacheth Noah, it is best for him to abide. This return is her answer, which she brings. Thirdly. The reason of this return. Because the waters were upon the face of all the earth.

However a great fall was already beneath the mountains, yet the decrease was not so full as yet to give habitation for man and beast on Earth; But universally the surface of the Earth was covered with the waters; and that it seemeth in a great depth yet, even above the trees, for at this time not a leaf could be had to bring to Noah. 4. The reception of her back again by Noah. And he put forth his hand and took her, and brought her into himself into the Ark.

As the return of this messenger was certain, So the entertainment is tender; Noah takes her in again when she could find no rest abroad for herself or him: to stay longer and wait for God's good will.

Take these Notes from it.
• D. 1. Believing saints, when means answer not, will wait a longer time. [This from the time between sending.]
• D. 2. God's gracious ones in faith use other lawful means, if one do fail. He sent again. &c.
• D. 3. Clean as well as unclean, That which is chosen by God may be used by his Church for their good.
• D. 4. Faith in God's salvation may put souls upon desire to see it, or have evidence of it.
• D. 5. God's gracious ones desire the lightning or abating of the tokens of God's displeasure V. 8.
• D. 6. The best means that believers use may not sometimes find rest for them.
• D. 7. God's Providence in continuing tokens of displeasure, may obstruct the means of comfort.
• D. 8. It is in such case the Saints work to take up the means again, in due time to use them. V. 9.

The fifth step of the waters decrease, which was tried by the second Emission of the dove now followeth.

Ver. 10. And he expected yet other seven da • es, and added to send the dove out of the Ark. — Cal same. — And stopping yet seven days, he sent out &c. Sep. 〈 in non-Latin alphabet 〉 .

Ver. 11. And the dove came to him at the time of evening, & behold an Olive-leaf cropped of in her mouth; and Noah knew that the waters were lightened from off the earth. — Which she had cropped with her mouth, &c. Cald. — 〈 in non-Latin alphabet 〉 . Sept.

Thus far we have the history of the fall of waters after the flood to the appearance of the trees, made known by the emission of the second dove. Herein, first Noachs patience, and expectation after the former answer returned, which gave not desired satisfaction, And he waited yet other seven days.

Where note. 1. His act, which carried in it, (1) Patience to stay God's time, (2) Hope and expectation of desired mercy, & (3) Faith in God's Covenant which maintained and made the other to subsist. 2. The time observed, seven days, and those other days, and such as followed, which importeth, that he staid the same number of days before between the Raven and the first dove; from thence he stayeth now other seven days looking for God's goodness. This was sent, on the 25 ^th day of the eleventh Month.

Secondly, Noah's use of means again after all this to see the cessation of God's displeasure, which is further described.

Ver. 10. And he added to send the dove from the ark, where we have, 1. His act repeated He added to send, or he sent again, he grew not weary of the use of lawful means, because he had not answer by the former, he sent again. 2. The Messenger sent, a dove, of which was noted its fitness and tenderness to its mate. 3. The term from whence, from the Ark, where he had his nest now almost a year, and therefore inclined to come thither again with what discoveries he could make.

Thirdly, the return made to Noah, And the dove came to him at the time of evening, and behold a leaf of an olive cropped in her mouth.

Wherein. 1. The return of the messenger, And the dove came to him, doubtless by the instinct of God, who ruleth and speaketh to his Church in the motion of these creatures. 2. The time of return, at even; It matters not how early it went forth nor how long it was absent, it is probable it was the first part of the day, because the second is mentioned for her return: And of the stay of the creature we may conceive, that it was for the making out of some discovery, which she doth by her flight to an Olive tree, as well as the delighting of itself; At the time of even she comes back, and whether the time of Noah's address to God be not carried in it, I leave to be inquired, surely it is not improbable. 3. The signal answer which she bringeth at her return, And behold: &c. Wherein. 1. A note of attention, Behold it calleth readers to consider it was not a vain answer she brought. 2. The sign, which giveth answer, a leaf of an olive-tree: the foot of the former dove could not find a branch to pitch upon, this pitcheth and brings a token with her of the uncovered trees. 3. The work unto which divine instinct did guide her, she cropped it with her bill; such as we find not usual in those creatures to pluck-branches from trees. Fourthly. The satisfaction which Noah received from this return, And Noah knew that the waters were lightened from of the earth.

In which we may consider, 1. The matter about which Noah inquired is in good part answered, that the waters the tokens of God's wrath, were lightened from the earth, and the earth was not so much burdened with them as before, though yet they were not clean gone of. 2. The intelligence and fruit which he gathers from the return about this matter. Noah knew. That is, 1. He had experimental and sensible knowledge of it by the sprigg of the olive. 2. He had certain knowledge. 3. He had hopeful comforting knowledge of the progress of mercy, in taking of all the waters of displeasure from the earth. As for the allegorical glosses upon the dove and olive branch, though they be piously used, yet by no means can they be the sense of this place.

Take Notes from hence as followeth.
• D. 1. God's delay of answer, and his saints waiting are fitly coupled.
• D. 2. God's gracious ones are of a contented waiting, and hoping frame.
• D. 3. Faith will expect from seven to seven, from week to week to receive answers of peace from God.
• D. 4. After waiting, faith will make trial of lawful means again and again. It will add messenger to messenger. Ver. 10.
• D. 5. Waiting believers shall receive some sweet return by use of means in God's time.
• D. 6. He that sends out for God is most likely to have return from him.
• D. 7. Visible tokens of God's wrath ceasing sometimes he is pleased to vouchsafe to his.
• D. 8. It concern's God's Saints to consider his signal discoveries of grace, to know them, and gather hope and comfort from them. Ver. 11.

The sixth and last step of the waters decrease now followeth in the three next verses.

Ver. 12. And he expected yet other seven days, and he sent the dove, and she added not to return to him anymore. Sept. and Cald. to the same.

Ver. 13. And it was in the six hundred and first year (one and six hundred) in the first (month) in the first day of the month, the waters were dried from upon the earth, and Noah removed the covering of the Ark; and he saw and behold the faces of the ground were dry. — 601 year in the life of Noah, the first month, the water failed, &c. Sept. — Cald. to same with the Hebr.

Ver. 14. And in the second month in the seven and twentieth day of the month the earth was dried. — Cald. same. — And seventienth day, &c. and on the seventwentieth of the month he opened the Ark. Sept. In this passage the Spirit giveth us a relation of the final cessation of God's wrath toward the old world, in the total falling of the waters from the earth. Herein these particulars are declared for observation. 1. The progress of Noachs patience, And he expected yet other seven days.

This carrieth in it the lengthening of Noachs patience, seven days more; in all, one and twenty days were spent from sending forth the raven: he believeth and hopeth and waiteth all this while, even the full time appointed by God, until it please God to give in a desired answer. This was the second day of the 12 ^th month. 2. His taking up of the means again to make trial for God's further answer; And he sent the dove. Wherein consider — 1. The messenger is the dove which brought him some good tidings seven days before, therefore he makes use of that creature again. 2. The use of this, he sends her out, as at other times, to give some experiment of God's providence more discovered in grace, which he desired. 3. The answer which he receiveth, by the not returning of the messenger. And she added not to return to him anymore.

The Hebraism, is well translated, she returned not again, the denial whereof, seeing twice before she came back, was not from the nature of the creature not apt to forget its place, especially without it's mate; but was an effect of divine providence so over-ruling the creature, and so giving answer to Noah, that the waters were gone, and the dove had full scope to take her food and refreshing on earth, & that ere long it would be fit for him also to inhabit. 4. The interpretation of the dove's not returning to Noah, Ver. 13.14. The sum whereof was, that the waters which were tokens of God's displeasure, were all decreased, and the earth fitted for man's habitation. Two degrees of the waters cessation are here intimated. 1. To the draining of the waters from the earth. 2. To the drying of the earth. In the former occur. 1. The time punctually described.

And it was in the one and six hundred year in the first (month) in the first day of the month. In the Spirit's punctual annotation of this time, it is evident, 28 days was this from the sending forth of the last dove; for that was on the second of the 12 ^th month; so long Noah waits for her return, and she cometh not: now by this Noah gathers, there was place for the dove, and take's hope there may be shortly for him. The Spirits chronology declares, that God made the Worlds restauration and his Churches deliverance to enter with the year, It was the 601 ^st year, of Noah's life, as Sept. Which was of the world, 1657, in the first month, that is, of that year, and the first day of that month. The time of grace appearing is exactly pointed out. 2. The event declared by the doves stay, which was that — The waters, were dried or drained from the earth. This was the mercy which Noah expected. I conceive, this beareth properly in it the draining of the water from the earth, leaving moisture and slime yet not wholly dried, because a further day is given to that. 3. Noah's attempt hereupon for further refreshing, expressed thus.

And Noah removed the covering of the Ark. His first seeking comfort was by opening the window, now the second is by turning of the covering, for more air and refreshment to himself and creatures; neither of these did he without motion from God: for he meddleth not with the door to come forth before his commission also. 4. The demonstration of the event to sense.

And he saw, and behold the faces of the ground were dry, that is, it was apparent to Noah and the rest, that the surface of the earth round about was drained from the • waters. So far I conceive this abatement is to be understood. In the last degree of all, we have described. 1. The distinct time, in which it was accomplished.

And in the second month, the seven and twentieth day of the month. By which account, 56 days passed from the former abatement and draining of the waters, and uncovering of the Ark, until the full drying of the earth; all this while Noah waited still for full deliverance. The Sept. mistake, making it the 17 ^th day for drying the Earth, which is expressly otherwise in the Original, taking away ten days from the time of his going out, which they had added to the time of his Entrance. Ch. 7. Ver. 11.

A full year then was he in the Ark. viz. 365 days.

2. The complete effect of a gracious providence in removing plagues, and bringing in mercies, thus delivered — the earth was fully dried, fit for man's comfortable habitation; and God's promise fully performed.

Take these Notes from it.
• D. 1. The giving in of one step of mercy maketh God's Saints to wait for more. From the connection of this to the foregoing.
• D. 2. God's gracious ones desire to let patience have its perfect work towards God. He expected, &c.
• D. 3. The Saints disposition is to have experience of mercy by trying means, as well as to wait for it.
• D. 4. In the withholding of return of means, may be the return of mercy. Though the dove stay, yet mercy cometh.
• D. 5. Providence promote's the comforts of Saints when he seem's to stop them. As in staying the dove. V. 12.
• D. 6. As times of special mercy are recorded by God; so they should be remembered by the Church.
• D. 7. At his appointed periods, God measures out mercy unto his Church.
• D. 8. The Saints patient waiting would God have recorded, as well as his performing mercies.
• D. 9. As mercies move to God's Church, so he moveth his Saints to remove veils, and meet them.
• D. 10. Manifestation of mercies God vouchsafeth his, as well as mercy itself.
• D. 11. Several periods of time God takes to perfect salvation to his Church.
• D. 12. After all patient waiting, in God's full time full and complete mercy and salvation is given in to his Church. V. 13.

The second general of this Chapter containeth the state of the Church after the cessation of the waters, and God's gracious providences thereunto; wherein occur observable these particulars. 1. God's command to Noah, for going out of the Ark. Ver. 15, 16, 17. 2. Noah's obedience to this command. Ver. 18, 19. 3. Noah's sacrifice after this to God. Ver. 20. 4. God's acceptance and answer. Ver. 21, 22.

1. God's Command to Noah is thus related.

Ver. 15. And Elohim spake to Noah saying. — Cald. same. — Lord God. Sept.

Ver. 16. Go out of the Ark, thou and thy wise, and thy sons, and the wives of thy sons with thee. — Sept. and Cald. same.

Ver. 17. Every wild beast which is with thee, of all flesh among the fowl, and among the cattle, and among every creeping thing, creeping upon the earth, bring forth with thee, and let them creep upon the earth, and grow and be multiplied upon the earth. — And increase ye, and be multiplied and fill the earth. Sept. — and let them generate in the earth, and be multiplied and grow upon the earth. Cald.

In this head we have related Noah's commission for coming out of the Ark, after his long abode there, and herein these particulars are observable. 1. The Authority giving order about this. Ver. 15. — And Elohim spake to Noah saying. Wherein. 1. The Power ordering, Elohim, the mighty God, who gave him a command to enter. Chap. 7. Ver. 1. Of whose absolute authority, and gracious respect to him there was no doubt. 2. The Subject to whom this word cometh is Noah, the gracious One whom God had accepted, to whom he revealeth his mind immediately, and by him teacheth the rest with him. 3. The way of expressing this order, He spake saying, whether by vision, dream or apparition, this came to him, is not expressed, but these things are clear, 1. It was an immediate discovery from God. 2. It was a clear Revelation. 3. It was a certain word, he spake saying, that is, he certainly spake and revealed his will to Noah. 2. The command or word itself given him, of which there are two branches. 1. Of duty for egress. 2. Of promise or blessing. 1. The word of duty respects. 1. Himself and family, Ver. 16. Go out of the ark, thou and thy wife, and thy sons, and the wives of thy sons with thee, wherein are considerable.

1. The matter of this command, which is egress out of his strait recluse, where God kept him from the deluge. The Ark was the Instrument of Salvation, so long as the flood continued and God pleased; all that while he was to abide there; but now that flood of wrath being ceased, God brings him out upon the Earth, and his Church with him, to keep them there, and teach them by other ordinances unto life. There have been times of changing visible means of the Churches salvation, according to the will of God; sometimes he commands into the Ark, and sometimes out again. 2. The order here mentioned is arbitrary to the Spirit, and favors not that fable of the Jews, as if Noah and his wife were separate in the Ark, &c. The order mentioned, Ver. 18. doth confute it. 2. The command to him, which respects inferior creatures is thus expressed.

Bring thou forth with thee, every beast which is with thee, of all flesh, among fowl, among cattle, among every creeping thing that creepeth on the earth. Wherein are declared. 1. The kinds of creatures that went in. 2. The word for their egress also; that in the Churches comfort they should have inlargment to serve them, who serve God.

2. The word of blessing, which concern's immediately in this place these creatures, but consequently the outward comfort of Noah, and his Church.

The Septuagint reads it, as to Noah and his, but not truly to the text. for it is, and let them breed abundantly, or be made to creep abundantly in the earth, and let them grow and multiply on the earth. It is the sum of the blessing which was given in the first Creation of them; and now God renews in the restauration of the world; all tending to the help and external comfort of his Church. God reneweth also the blessing of fruitfulness upon his Church afterward.

Here take these Notes.
• D. 1. After their Patient waiting God will certainly speak to his Saints though he was silent.
• D. 2. God speak's not doubtfully but certainly to his People in his returns.
• D. 3. God himself must speak unto the satisfying of his Saints in their motions.
• D. 4. Upon change of providences, God speaketh change of duty to his Saints, Go out.
• D. 5. It is at God's pleasure to ordain or lay aside external means of man's salvation.
• D. 6. God's promise is completely good unto his Church for saving. Every head comes forth. V. 16.
• D. 7. Common salvation is given unto Creatures for the Churches sake.
• D. 8. Propagation, increase, and multiplication of creatures on earth, is God's blessing for his Church. Ver. 17.

The second particular which is Noachs obedience to God's command for going out followeth.

Ver. 18. And Noah went out and his sons, and his wife, and the wives of his sons with him. — Cald. same. — The Septuagint keep the order in the command, and set Noah's wife before his sons.

Ver. 19. Every beast, every creeping thing, and every sowl, everything creeping upon the earth, according to their families or kinds, went forth from the Ark. — The Sept. leaveth out, (after their kinds.) — After their generations, &c. Cald.

In this passage occur observable. 1. The connection of Noah's obedience unto God's command. (1) — Which is read by some as a Copulative, and so obedience is joined with God's command, and by some as an Illative, and so it showeth the cause of his obedience to be the command of God; both suitable enough. 2. The Act of his obedience, He went out, this was an exact answer to God's will, for God bad him go out, as sometime he had commanded him to enter in; and he returns in every title. 3. The order again repeated, which yet is altered from what was mentioned before, which showeth that it was arbitrary to the Spirit sometimes to number one way and sometime another; which showeth the conceits of some to be vain, that would make such collections as if Noah and his wife, &c. did not company together in the Ark. Yet something of Divine providence is to be observed in this very order; that creatures should not break out but all keep their order and rank. 1. Noah, as the Prince and Chief whom God honoreth. 2. His sons, those that were next him — 3. The women, follow them, even — such as were in relation under, but as might be heirs of the same promise with them. 4. The brute creatures, of whom we may note. 1. Their kinds. (1) Every wild beast. — (2) Every tame creature, such as go under the name of creeping things. — (3) Every winged creature. — (4) Every creature beside, noted under the name of creeping things on the Earth. 2. Their order according to their families or kinds, — that is, every creature, with its ma • e of its own nature. 3. Their motion at God's word to Noah and instinct to them. (1) The motion, they went out, — that is, answered their command, and moved. (2) The term from whence, is expressed — from the Ark, where they had been preserved beside their nature. (3) The term whereunto, supposed, everyone to his own place appointed, Wild beasts to the woods, others to the fields, fowls to fly in the midst of heaven, &c. So doubtless the providence of God ordained.

From all which these Notes may be taken.
• D. 1. God's command and Saints obedience are and must be joined to bring about their comforts. From the connection.
• D. 2. God's Command must be the cause of Saints obedience, and this must follow.
• D. 3. It becometh Saints to make their outgoings and incommings only upon the word of God. V. 18.
• D. 4. Providence doth appoint and maintain order in the moving of his creatures; but especially in his Church, one above, others under.
• D. 5. Admirable is the work of Providence upon bruits to keep them in order.
• D. 6. There is a kind of family order by God's instinct among beasts.
• D. 7. The motion of bruits is at the word of God to go in and out for safety.

3. After Noah's obedience followeth his sacrifice typical as to propitiation, moral as to thanks-giving.

Ver. 20. And Noah built an Altar to Jehovah, and brought of every clean beast, and of every clean fowl, and he made to ascend ascensions or off • red burnt offerings upon the Altar. — a whole burnt offering &c. 〈 in non-Latin alphabet 〉 . Sept. an Altar before the Lord, &c. Cald.

In this passage Noachs worship is recorded with his obedience, and that in a threefold Act expressed. 1. His building, And Noah built an Altar to Jehovah.

Wherein. 1. The Connection of this to the former work of his obedience; He obeyed God's word and worshipped. 2. His work, He built an Altar, about which we may know, 1. The principle moving, God's will, safely presumed both from Noah's faith who waited for God's word in all his undertakings, and from the law which afterward he gave to his Church about the same matter. 2. The Subject acting, Noah. 3. His Act, he built, or framed, doubtless according to God's pattern. 4. The Object, an Altar, or a Sacrificatory, a place on which the stain sacrifices were offered, as the word imports. 5. The end, it was to Jehovah, and to terminate only upon him and to his praise. He is the end of all worship. 1. That his name should be called on it. 2. That he might yet be reconciled by it to the remnant of souls left from the flood; setting out Christ our Altar, who sanctifieth all that come to God by him, Exod. 20.24. 2. His choosing of a Sacrifice, And brought of every clean beast, and of every clean fowl.

Herein. 1. The cause of his choice is supposed, to be the command or will of God, as before it was of his building the Altar. (1) It is said God was pleased. (2) It must then be by faith that Noah pleased God: (3) There must be then a word from God on which faith must work. 2. His work here is an Actual separation of a gift for Jehovah, Faith cannot come alone or solitary unto God. 3. Of God's own apointment he provides an offering; God only made the distinction of clean and unclean for himself, and of the clean, Providence ordered more to enter into the Ark than of unclean, and some add ones also, which might be for this offering. This Law of sacrifice was then before the Law even from Adam as hath been shown, all teaching that by the blood of that immaculate Lamb of God, reconciliation must be made with God for poor sinners. The universality added, notes the readiness of Noah's heart to answer God, who had chosen all the clean, Bullock, Lamb, Kid, Turtledove, &c. 3. His oblation, And he offered burnt offerings on the Altar.

In this is the consummation of Noachs Worship. 1. The worshipper, Noah a priest of God typifying Christ our great High priest. 2. His Act, he offered or made to ascend, viz. in the fire. 3. The oblation, named an Ascension. Heb. — Whole burnt offering. Sep. Because it ascended all night long in vapor by the fire. Lev. 6.19. 4. The place of offering, the altar which he had built according to God's word; This did sanctify the gift, and so typify the God head of Christ, which sanctified his offering. All this was managed according to God's will, which afterward by his command was recorded by Moses in scripture. Math. 23.19. Exod. 29, 37.

Note we from it.
• D. 1. Obedience and sacrifice are sweetly set together by God, and kept together by saints. Hypocrisy divide's. 1. Sam. 15. as in Saul.
• D. 2. The first work due to God's salvation is the setting up of his worship in truth So doth Noah.
• D. 3. Altar and sacrifice worship was from man's fall before the Law; though not written.
• D. 4. The Saints in faith built Altars, and brought sacrifices to God only upon his word.
• D. 5. God would have but one Altar only at one time in the place which he should choose.
• D. 6. Altar and sacrifice-worship is most requisite for sinners to come to God. Therefore Christ is both for propitiation.
• D. 7. A believing Priest, sanctifying Altar, and clean sacrifice are fittest to type out Christ in all, and please God.
• D. 8. All clean things as they are God's making so they are God's portion.
• D. 9. The sacrifice which God accept's must ascend and come up to him, to be available. So Christ offered fully.
• D. 10. The sacrifice which brings peace to man giveth glory unto God. So here. So in Christ. V. 20.

The fourth head now followeth in the second general, which is God's acceptance of him and his offering.

Ver. 21. And Jehovah smelt a smell of rest, and Jehovah said to his heart, I will not add to curse further the ground for Adams sake, because the thought of the heart of Adam (is) evil from his childhood; and I will not add further to smite every living thing as I have done. — And the Lord God smelt a savor of sweetness, and the Lord God considering said, I will not add anymore to curse the earth for men's works, because the mind of man is set carefully upon evil, from his youth, I will not therefore add to smite all living flesh, as I have done, all days of the earth. Sept. — And the Lord accepted his offering in his good pleasure, and the Lord said in his word, I will not add again to curse the earth for the sins of men; because the sense of man's heart is evil from his infancy, &c. Cald.

Ver. 22. Yet all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease. — Cald. same. The seventy add the first part of this verse to the former, and thus read. — Seed time and harvest, cold and heat, summer and spring shall not cease day and night. Sept.

In this last head we have considerable two main things about God's return to Noah. 1. God's acceptance of him. 2. God's promise to him: which is twofold. 1. Generally to all: 2. Specially to himself.

In the first of these, thus expressed, And Jehovah smelt a smell of Rest — We have observable. 1. The Subject spoken of, Jehovah himself, he that is, and there is none else. 2. The Attribute, to smell a smell or savor of rest: which is a speech altogether figurative. Here is, 1. Anthropopathia, it is spoken of God after the manner of men. 2. Metaphora, a borrowed act from man to signify something proper to God, and that is Acceptance, delight, good pleasure, so the Chaldee reads plainly, the Lord accepted with good will, as men are delighted with smells that please them. (1) All this concerns the Act attributed. So in Scripture, God is said to accept or not accept of sacrifice, by smelling and not smelling in them. Levite. 26.31. Amos 5.21. (2) The object of this, a smell or savor of rest. Which is to be considered. 1. Metonymically, it being to express the sacrifice which Noah offered, whereof indeed it was the effect in bringing rest and quieting of the heart to God, after his pouring out fury upon the wicked world. 2. Typically, and so it notes the sacrifice of Christ, whereof it was a type. So the Apostle writeth of him, that he gave himself for us, a sacrifice and offering to God for a smell of sweet savor. Eph. 5.2. The Cald. reads only, his oblation. The Sept. a savor of sweet smell; that which is spoken of Christ. The word in the original, is from the same root with the name Noah, signifying rest: which indeed Christ the truth of that sacrifice did bring to God, that his spirit was quieted toward man, and now he could do no other but speak peace to him as it followeth in his next act.

2. God's promise is now manifested hereupon, 1. In general, to all creatures. 2. In special to Noah, Ch. 9. The first of these is twofold, 1. Of not destroying the world again after this manner. 2. Of establishing the course of nature. The former of these is doubled under various expressions. 1. Thus. And Jehovah said to his heart, I will not add to curse the ground anymore, for Adams sake, because, or although, the thought of the heart of Adam, be evil from his infancy.

In which discovery, may we consider. 1. The serious and firm purpose of God to this matter: Expressed thus, — And Jehovah said to or in his heart. Which is spoken of God also after the manner of men; however some look on it as spoken to the heart of Noah for comfort. Yet it is more proper to God himself, who is presented as it were conferring with himself. So the Sept. read, 〈 in non-Latin alphabet 〉 , casting in his mind; which notes serious determination, heartily intended; but the phrase to others seemeth to carry a form of God's Oath, so the Cald. The Lord said in or by his word, and God himself speaketh in the Prophet, I have sworn, &c: Isai. 54.9. Which seemeth to be in this expression. So that we have a most serious, and sure preparation to the ensuing promise. 2. The promise itself, wherein. 1. The good promised. 1. Security against any such deluge as had been, I will not curse the ground anymore, that is, with that special curse of the Deluge, which prevailed over all the ground; for as for other ways of punishment, which was taken upon man in the curse of the ground from Adam, and such as may come upon particular men and places for their sin, this is no security for any of them to do evil; but as to this last way of vengeance, God saith and sweareth that he will not add to do it again. However he hath spoken of destroying the world by fire. 2. Security against the provoking cause of it, which is man's sin, I will not so curse again, for man's sake, that is, man as Adam in the state of his Apostasy; as if he should say, I will overcome man's iniquity by bearing and pardoning; The Sept. read for the works of men. — Cald. sins of men. 3. The reason of this promise, or occasion of it rather, for the the particle m •• be understood, 1. As causal, Because the thought, &c. As if God made the continued way of man's sin the cause of his grace; this sense is retained by many, under that distinction, that though legally it be the cause of wrath, yet Evangelically God makes it so of showing mercy. But in this sense, sin is not the cause of grace, but occasion of showing mercy. 2. As adversative, to this sense, I will not add to curse, Although the imagination of the heart of Adam be evil, from his first excursion from the womb; which is the clearer way of reading; so that, though it be a long race of sin from the womb, yet God hath sworn against such a deluge. 2. The same promise is doubled in other words, And I will not add anymore to smite every living thing, as I have done.

Herein likewise we may note. 1. The good promised is the same security against universal destruction, God will not add to smite or destroy every living thing, or all living flesh. Sept. 2. A limitation of that promise as I have done, that is, at this time by water, but God hath fire enough to avenge himself upon the wicked again. 2 Pet. 3, 7. 2. The next promise is for establishing the course of nature, times, and seasons. Wherein, 1. The term of promise to be in force. As yet all the days of the earth.

That is so long as the Earth abides. 2. The good promised, Seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

Intimating all to be as it were confounded in the flood, but now God appeased in Christ set's all in sweet order again.

Quest. But what are all these promises as to grace?

Answ. In the letter they mention nothing, but in the truth these are typical, holding out spiritual good signified by them; the certainty of which spiritual promises are avouched by God as the stability of these, Isa. 54, 9. Jer. 33.20, 21.

These being opened it will be meet to take up the instructions that do now arise.
• D. 1. God's ordinance obeyed and God's acceptance performed, go together. From the Connection.
• D. 2. The sacrifice of the Immaculate Lamb of God, viz. the truth of all typical offerings, makes God's heart quiet and well pleased with sinners. Rest.
• D. 3. Jehovah is delighted only with all thanks-giving united to this offering.
• D. 4. God pleased in Christ is resolved in heart and swears to do good unto his people.
• D. 5. God's Covenant secures the Universe from a second Deluge.
• D. 6. The sons of Adam are from the womb evil in their principles to high provocation.
• D. 7. Grace in God's Covenant glorieth over sin and will overcome it.
• D. 8. God's curse and smiting come and go together. Where he curseth he smiteth.
• D. 9. Sinners may be exempt from one kind of judgment though not from all. Ver. 21.
• D. 10. Due seasons, and times successively upon creatures are God's constitutions by Covenant.
• D. 11. Such seasons are set forever, so long as the Earth abides.
• D. 12. God through these ordinances would teach souls the stability of the Covenant of Grace. V. 22.

CHAP. IX.

IN this Chapter is continued the History of the Church unto the death of Noah; the method of it dependeth upon the former Chapter; the last thing there reported is God's return after Noah's sacrifice, which stands in four things. 1. Acceptance of him. 2. General promise securing from the flood, and establishing the course of nature, both which were in the close of the former Chapter. 3. Special blessing of Noah, &c. here followeth. 4. Renewing and sealing his Covenant with him and his Church. So that three generals take up this Chapter.

1. God's blessing on Noah. Ver. 1, to the end of Ver. 7.

2. God's Covenant renewed and sealed. Ver. 8, to Ver. 17.

3. Noah's seed and after life recorded from Ver. 18, to 29.

The first of these is from the first to the end of the seventh Verse, wherein are several heads. First, the blessing itself in three portions. 1. Of the increase of man. Ver. 1. 2. Of his dominion over the creatures. V. 2. 3. Of Provision for man's life with a special limitation thereof. Ver. 3, 4. Secondly, A special providence for securing man's life, and Law for requiring the loss of it. Ver. 5, 6. Thirdly, A reception of the first blessing. V. 7.

First we shall consider the blessing of increase as followeth, Ver. 1. And Elohim bless • d Noah and his sons, and said unto them; be fruitful, and multiply and fill the earth. — Cald. same. — 〈 in non-Latin alphabet 〉 , is added, Sept. In this first part of the blessing are observable. 1. The Author of the blessing, Elohim the mighty God, able to do what he speaketh; — And Elohim blessed. 2. The Subject of the blessing, Noah and his sons. — — doubtless upon all the men and their wives was this blessing. It is queried, how this was given to Noah, seeing after this, the Scripture mentions no children which he had? To which may be answered, that the not mentioning of his seed, doth not necessarily prove that he had none; but suppose he had not, the replenishing of the world by his sons, was in itself a blessing unto him. These however are considered. — he said to them. 1. As men and women, 2. As in a married estate, 3. As members of the Church: In all which respects, this blessing is given to them. 3. The matter of this blessing, which in general is fruitfulness, expressed in three degrees. 1. — be fruitful, which giveth strength to beget and open the womb. Psal. 127. 2. — and be many, or multiply; that is, to bear many and often; It is conceived by some that constantly they brought forth twins or more. 3. — and fill the earth, this is a further degree, that from these such an abundant seed should arise, that should people the earth. This God addeth in the renovation of the world at this time, as he had given it from the Creation thereof. 4. The form of this, and that is properly in the Name of Blessing, which imports. 1. Good in its kind. 2. Application of that good. 3. Efficacy of the same.

Take these Notes.
• D. 1. The greatest desolations in the world cannot hinder God from having a people.
• D. 2. As in the Creation so in the renovation of the world, God singleth out some special good to man.
• D. 3. The Almighty God is he only that blesseth, or can do good.
• D. 4. God's word bringeth his blessing with whatever he will bestow.
• D. 5. Fruitfulness is God's blessing upon marriage; a curse upon adultery.
• D. 6. Fruitfulness to multiplicity and fullness of the earth depends on God's word.
• D. 7. The blessing of fruitfulness is especially intended to the Church.
• D. 8. God's multiplied expression of promise is to confirm his truth, and to raise faith in his Church. V. 1.

The second part of God's blessing is the restoring of Dominion over the Creatures, unto Noah and the Church, expressed thus: Ver. 2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowll of the heavens, and upon all that creepeth upon the ground, and on all the fishes of the sea; into your hand are they given. — I have given them under your hands. Sept. — Which are delivered into your hand. Cald.

In this blessing we have considerable. 1. In general, the nature of it, which is Dominion or Rule over the Creatures, sometime given to man. 2. The parts of this Dominion expressed, which are two. 1. Reverence from the Creatures thus set out, And the fear of you, and the dread of you shall be upon every beast of the earth, &c. Wherein. 1. The Reverence itself expressed.

And your fear, or the fear of you, and dread of you, shall be, or let it be. The former expression notes A fear of reverence, and the latter terror and affrightment from coercive or breaking power of the ruler. Both of them must be understood passively from man, not actively; That the beasts should be afraid of them, not they of the beasts &c so the tamer beasts, as the ox and asse know their Masters cribb, and submit to the yoke and burdens; the wilder beasts fly from man, as terrified at his sight. 2. The object upon whom this fear is, all irrational living creatures, thus enumerated.

Upon every beast of the earth, that is, wild or tame.

And upon every fowl of the heavens, that is, every winged creature.

And upon all that creepeth or moveth upon the ground, as Serpents and such kind of creatures.

And upon all the fishes of the sea; This dominion is over the creatures in the deep also, the fear of man is upon them. Secondly. The other part of the blessing is the use of these creatures recorded thus, — Into your hands are they given; By which phrase is noted. 1. Power of man over them. 2. Possession of them. 3. Use of them to several purposes as man stands in need. 4. Conservation of them in their kinds from time to time. Jun. — 3. The kind of this dominion, with the extent of its power; this is gathered from all, and must be cleared to understand this blessing aright.

Dominion therefore over the creatures is twofold. 1. Primitive and absolute, which is the Creators only. 2. Derivative, and dependent upon God's will, which also falleth under a double consideration. 1. As given to man in innocence, and so it was sweet indeed, every creature willingly serving man, while man kept his relation to God. This was such a blessing as we cannot know. 2. As vouchsafed to man after his Apostasy, and this grant also was twofold: 1. To the first Adam after his fall, and the generations of men to issue from him, such as was this renewed now to Noah after the deluge; which is in itself limited and conditional, such as was fit to grant to sinners. 1. A dominion of fear, not of that love in the state of innocence, when all was at peace. 2. A dominion at the pleasure of the great Lord, so long, as men rise not up in violent sinning against God, for then God, give's the beasts dominion over them. Levitic. 26. ver. 22. 3. A dominion subject to corruption by the sin of man, which maketh the creature groan to be delivered. Rom. 8.22. 2. To the second Adam, he that is the Lord from heaven, under that man's feet God hath put all things. Heb. 2.6.7.8.9. 1. Cor. 15.27. This is given to Christ as Mediating Lord, and by him is sanctified to his members; so the Covenant renewed to Noah, includes some special blessing in this dominion unto the Church, as it refer's to the promised seed, the ground of all God's gracious promises and revelations to his people. By these particulars pondered there is a clear answer to such objections, which seem to contradict this dominion granted unto man; as that the wild beasts and creatures, put fear upon man: surely it is not against the tenor of this grant which God alloweth; for so much the holy one hath reserved to himself; to punish sinners by these instruments, if they rise against him.

Now take some Observations from it.
• D. 1. God's Covenant joins to the blessing of man's and the Churches being, the blessing of power and rule over the creatures for orders sake.
• D. 2. God's blessing only hath put the creature in awe, and fear, and subjection to man.
• D. 3. Universal is the fear of man imprinted upon all creatures of the heavens, and earth, and seas.
• D. 4. Al power and dominion over creatures is a free gift into the hand of man.
• D. 5. Conservation and lawful use of the creatures must be by the hand of man, which doth possess them.
• D. 6. All rule and dominion of man over the creatures is but limited; they are not subjected to man's lust or sin. In such case God makes them terrible to man.

3. The next part of the blessing is provision for man's life, food and livelihood.

Ver. 3. Every moving thing, which itself is living it shall be to you for meat, as the green herb I have given to you all. — Cald same. — And every fowl which is living, &c. Septua.

Ver. 4. Yet flesh with the soul of it, the blood thereof, ye shall not eat, Cald. same Notwithstanding eat not flesh with the blood of the soul. Sept.

In this discovery of the third part of the blessing we have two general heads to consider,

1. God's concession of some good for the sustenance of man's life. ver. 3.

2. God's limitation of it for man's benefit to keep him from evil. ver. 4.

In the former of these we may ponder.

1. The matter granted, every moving thing which itself is living. In which are considerable, (1) the nature of the thing granted which is the creature that goeth under the name of flesh. (2) The quality whereby it is specified, life and motion. (3) The universality, all, so the terms run expressly.

2. The use of this matter as to man. It shall be to you to eat, or for meat, as the green herb. Herein note.

1. The use itself for meat, or food. (2) The subject to whom it is given, Noah and his sons, man and his Church. (3) The constitution of it, so it shall be. (4) The expression by a parallel, even as the green herb. Now that was granted for food to man and beast. Gen. 1.29.30. and here may admit a double exposition, (1) As I have given the herb, so I give this flesh unto you.

2. As I have given the green herb to these living creatures, so they are appointed unto you for food and nourishment. Jun.

3. The grant itself. I have given to you all, — Observe herein,

1. The freeness of it, a gift. God freely bestoweth it, (2) The fullness. All.

3. The propriety, to you, meaning them as men, but especially as his Church.

Quest. were all living creatures clean and unclean granted to man for food?

Answ. this universal must be understood regularly. (1) All fit for food; therefore not man's flesh nor any that might be hurtful to the life of man.

2. All granted for food, was clean to man as nourishment; so the Apostle showeth God's gift, all sold in the shambles.

3. The distinction of clean and unclean seemeth to relate unto sacrifices, and a spiritual use of the creature; as was touched before, this was a law of difference of meat only to the Jewish Church.

Quest. But was this grant of food from the beginning: seeing there is no mention of it. Gen. 1.29.

Answ. 1. It seemeth to be so, and that this is but the renewing of the grant after the flood, with special intimation to make it a blessing; for of skin's did Adam make clothes, and killed for sacrifice. Where certainly there must be eating of flesh according to the Law,

2. The limitation followeth. Wherein occur.

1. The adversative particle of exception, yet, but, nevertheless. ( 〈 in non-Latin alphabet 〉 ) as if he had said. However I give you this food, yet, with the rule that I also shall prescribe you, only this excepted following.

2. The rule of exception, ye shall not eat flesh with the soul thereof, the blood thereof, — Wherein we have.

1. The act forbidden. Ye shall not eat, that is beyond the bound set; he giveth man enough, keeps back only his hurt from him.

2. The object, of which (1) Its nature, flesh of all sorts formerly allowed to the utmost extent. (2) The qualification of this object forbidden, with its soul or life which by a word of apposition is unfolded, being the blood thereof; so that the meaning of this is, they must not eat this flesh so long as life is in it.

Quest. 1. What life is this which is said to be the blood?

Answ. The animal life by which such creatures move.

Quest. 2. How is this soul said to be the blood;

Answ. 1. Not properly, for blood may be when life is not.

2. Figuratively, because that life being the result of a due temper of humors, that doth reside mainly in the blood, which being shed out, the life expires with it, all bodily spirits are in it.

Quest. 3. What kind of law is this?

Answ. 1. Not ceremonial as to the Jews Levite. 17.10.11; for there the reason of not eating blood is, because the life in it was for atonement to sinners. (2) Here it is a moral Law, binding every man from cruelty. Such as was to eat creatures while the life was in them. That this is the scope of the rule, is demonstrable by God's exacting life, taken away contrary to his command. verse. 5.

Quest. 4. How do the Apostles judge it necessary to abstain from blood? Act. 15.

Answ. 1. That was spoken with respect to the ceremonial practice among the Jews.

2. It was not judged necessary in respect of the thing itself, but to avoid scandal at that time.

These observations may issue from all this.
• D. 1. Living and moving creatures are not only subject to man, but all fit are meat for him.
• D. 2. The life of all creatures is ordained to go for the life of man, and God's Church.
• D. 3. A full provision from the creatures moving as from the earth is made for man.
• D. 4. all sweet and abundant provision is God's gift unto poor man. Ver. 3.
• D. 5. Cruelty God forbids to man in making use of his creatures.
• D. 6. Flesh not life is the food which God appoints to man for sustenance. Ver. 4.

2. The second head in this portion of blessing is a special constitution. [Inferred as a reason of the former limitation] for securing the life of Man from destruction; which followeth. Verse. 5. And surely your blood of your souls will I require; At the hand of every beast will I require it: And at the hand of a man (or man) at the hand of a man his brother, will I require the soul of Adam or man. — For your blood of your souls at the hand of all the beasts will I require it. And at the hand of man his brother, will I require the soul of Man. Sep. — For the blood of your souls will I require, &c. At the hand of the Man who shall spill his brothers blood will I require the soul of man. Cald. — Verse. 6. He that sheddeth the blood of Adam by Adam shall his blood be shed, because in the Image of Elohim made he Adam. — For the blood of Man his blood shall be shed, because in the image of God, I made man. Sep. — With witnesses by the sentence of the judges his blood shall be shed, &c, as Hebr. Cald.

In these, we have diligently to consider.

1. The term of connection, — And truly, surely, or indeed, moreover, Junius, and likewise Calvin. The Seventy and Cald. read it, as rational, for even your blood, &c. there may be no opposition among these, for this is inferred as a reason of the former limitation, and is a positive expression also of the care which God takes of man's life, as if he had said eat not blood, for none shall destroy yours.

2. The matter connected, which is an addition to the former blessing in God's providence over man. Whereof are given here two evidences.

1. God's resolution of requiring life. V. 5.

2. God's law for securing it. ver. 6.

In the former of these are to be pondered. (1) The matter of God's care expressed thus, your blood of your souls. — And again, the soul of man. — Both these express • ons set out the object of God's care in this place the blood of your souls, as some. (2) Your blood which is upon or in your souls, or which is to you for souls, or life, as others. By all these it is evident, that the animal life of man must be here intended: for that which is the soul of man indeed cannot be killed by creatures; and providence works farther as respecting that. (2) The act of God's providence expressed by one word, three times repeated, I will require it, I will require it, I will require.

In which observe.

1. The nature of this act, is to seek after, or make inquisition for blood, and thereupon to avenge it. Gen. 42. ver. 22. Psalm. 9.12. Deut. 18.19. Act. 3.23.

The trebling of the expression notes the intention of care which God hath over the life of man; as such expressions use mightily to intend the act spoken of, or heighten it.

3. The subject of whom God will require this.

1. At the hand of every beast.

2. At the hand of Adam or Man.

3. At the hand of a man his brother.

This multiplicity of expression, may be supposed the ground of distinction of Murder first invented by the Jews, and afterward taken up of some professing Christ. (1) Self Murder. (2) Murder by beasts. (3) Murder by subborning others to do it. (4) Murder by assault of neighbor. But this cannot be grounded here; for how should God require a man's blood of himself, when he is dead? and such requiring is here spoken of. The sum then of all in this place is to show God's hatred against all cruelty toward a man's life; by whomsoever acted, without commission from God. None shall be free from vengeance.

2. Upon this followeth a special law, against man, who should take away the life of man, wherein likewise we have to consider.

1. The law itself given. He that sheddeth the blood of Adam, by Adam his blood shall be, or let be shed.

Wherein observe,

1. The Lawgiver, it is the great God, Lord of life and death;

2. The crime and sinner against whom this law is made. He that sheddeth the blood of Man, that is, destroyeth his life willingly.

1. The subject is proposed indefinitely whoever it be, great or small, king or peasant. (2) The crime, willful shedding blood or destroying life.

3. The sentence, his blood shall be shed, that is, his life shall go for that which he hath taken away, God will require blood by blood.

4. The instrument, by whom this must be done, viz, by man, that is, such as are authorised by God, and are Magistrates, to them the sword is given to do this. Some refer' this 〈 in non-Latin alphabet 〉 to the foregoing, to this sense, he that sheddeth man's blood before man, that is as a witness; others make it to be the subject of this vengeance, he that sheddeth man's blood, in man, that is in himself blood shall be shed, which is a truth, whether it be done by God or man. But the former seemeth very congruous and the letter bears it, to look upon man as the instrument, by whom blood shall be required.

2. The reason of this law expressed in the following words. — Because in the image of God he made man. These valuable considerations are here,

1. Because man is God's creature, the loss of whom it is just to require.

2. Because man is God's image, so the expression bear's, in the image of God, &c. So that the stroke is consequently upon God himself.

Quest. But is not that image lost;

Answ. Yea as to the rectitude of his frame in mind & body, but not in the essence of his soul, a Spirit resembling God. Yet, though so much be lost, God will require it, because he gave man his first being in it.

Quest. Was not this Law given before this time?

Answ. However it is not expressed in the history of former time by Moses, yet reason will conclude, that God had the same care of man's life from Adam.

1. His image was upon man then, which is the reason of this Law.

2. Although God took the punishment of Cain into his own hand, it was to make him a living spectacle of vengeance as the first Murderer.

3. Such cruelty unpunished was one of the crying Sins to bring the flood upon the World.

(3) The reiteration of the first blessing as the scope & reason of this God's care of man's life followeth to shut up the first general head of this Chapter.

Ver. 7. And ye, be ye fruitful and multiply; bring forth abundantly in the earth, and multiply therein. — And fill the earth and have dominion over it. Septuag. — And make a generation in the earth &c. Cald.

Herein may be also observed.

1. The connection, which though copulative as read, yet showeth the force of another reason of God's care for man's life. viz. That they might be fruitful and over spread the earth, which could not be, if their lives should be so destroyed and spoiled.

2. The matter repeated is the blessing of fruitfulness under a fourfold expression, noting the truth and certainty of it, this security being made, the effect whereof in peopling the World did afterward appear.

Now take the Notes from it.
• D. 1. God's care of man's life, should keep them from cruelty to their fellow creatures. From connect.
• D. 2. Man hath an animal soul or life in his blood which is perishable.
• D. 3. God hath an eminent respect to the life of man, to secure it from violence, he will require, require, require it.
• D. 4. God's inquisition for man's blood will be upon beast and man. Ver. 5.
• D. 5. God hath specially provided that man's blood be not shed by man.
• D. 6. God hath constituted man under him to avenge man's blood.
• D. 7. The law of God provides, that every man high or low, who sheds man's blood willingly shall have his blood shed by man in power.
• D. 8. Murder winked at by man will be required by God.
• D. 9. God's image is smitten, when man is murdered.
• D. 10. God will require all such smiting of his image in man by death. Ver. 6.
• D. 11. God's securing of man's life is for the increase of his Church and peopling of the earth.
• D. 12. The full increase and multitudes appointed, shall certainly be accomplished in the earth. Ver. 7.

The second general of this Chapter is the Covenant renewing between God and Noah. Containing these two heads.

1. The setting up of the Covenant. Ver. 8, 9, 10, 11.

2. The sealing of it. Vers. 12, 13, 14, 15, 16, 17.

The first is delivered in the Verses following.

Vers. 8. And Elohim said to Noah, and to his sons with him, in saying. Sept. and Cald. to same. Ver. 9. And I behold, I am setting up my covenant with you, and with your seed after you. — behold I make to stand, &c. Sept. and Cald.

Ver. 10. And with every living soul, which is with you, in the fowl, in the cattle, and in every wild beast of the earth with you, from all that went out of the Ark, to every beast of the earth. Cald. to the same. — For ever from birds, and from beasts, &c. Sept.

Ver. 11. And I have made to stand my Covenant with you, and all flesh shall not be cut of anymore by the waters of a flood, and there shall not be anymore a flood to corrupt the earth, Cald to same. — And I will stablish, &c. And all flesh shall not die anymore, &c. A flood of waters, &c. Sept.

In this setting up of the Covenant we may note.

1. The preface, ver. 8. (2) The work itself ver. 9.

The first runs thus.

And Elohim said, &c. Wherein are considerable.

1. The connection: and, which some read afterward, or moreover, it here coupleth to the precedent, and continueth the speech of God thereupon, as if he should say, you continuing in your duty, I will go on to perform good

2. The preface made by Moses, to bring in God further revealing himself, wherein he reports, (1) The speaker Elohim, the mighty God, he who was able to do every word. (2) The hearers whom this concerned, Noah and his sons with him. Such as could understand, to them only he speaketh, though the matter which he spake concerneth such as could not understand, as infants and beasts.

3. The speech which was intent and pressing, he said in saying, that is he seriously and earnestly spake what followeth; pressing it on Noah and his, and us his seed.

2. The next thing is the matter which he spake or the work it s • lf, which is about setting up or making firm his Covenant, wherein are.

1. The Autho'r of the Covenant, or the covenant maker; thus expressed in the words, and I, behold I. This is that Elohim that speaketh, some read, but as for me, behold I. The seventy read singly behold I. Not observing the emphasis in the original; in which is signified.

1. The mighty God to be the principle of this Covenant, he find's it, and makes it, and confirms it.

2. To be the eminent principle of it, to be admired, behold I, or behold me, Isai 65.1.

3. To be the only principle of this Covenant, it is I, I, none but I, that set up this with you.

2. The confederate's, those to whom this covenant was made, which are of several degrees.

1. The immediate subjects declared, with you, that is Noah and his sons with him.

2. All mankind small and great, which should issue from them, thus expressed — And with your seed after you.

3. All living creatures, expressed. (1) — And with every living soul, that is Generally all unreasonable moving creatures on earth. (2) specially fowl, tame cattle, and beasts of the earth. (3) Successively to the end of the world, from all that went out of the Ark to every beast of the earth, that is, all that is, all that were at that present subsisting, and all that should ever be propagated in the earth.

3. The act of God towards these, in setting up his Covenant for them, where in we have to note.

1. The form or manner of this work thus doubly expressed

(1) — I am making to stand, or I do establish my covenant. (2) And I have established my Covenant, — Some read I will establish or make to stand, this expression notes the being of the covenant before, and supposeth the doubts and fear's which yet might be upon Noah and his sons; for the cure whereof, there was but need, as well as to procure faith to this Covenant in succeeding ages, this phrase then carrieth in it, (1) The existence, (2) The firmness. (3) The perpetuity of this Covenant.

2. The matter of this Covenant under a double expression.

1. — And there shall not be cut of all flesh anymore by the waters of a flood. The promise is negative, to secure against evil, (1) The evil itself, cutting of, killing destroying, (2) The subject concerned. All flesh, not considered in particulars but taken in the integrity of the mass of living creatures; it doth not exempt every particular, from death by waters, but all in general. (3) The means of this evil noted, the waters of a flood, that is such a universal flood shall not be, as afterward.

2. — And there shall not be anymore a flood to corrupt the earth, or to destroy every living thing, as formerly it had done. Where the same evil is provided against.

1. The means forbidden which is a flood, such as was but now past.

2. The end, which was corruption or destruction of all flesh; such as was executed upon the whole world in the sight of Noah.

Some queries would be answered for clearing the whole matter here spoken of.

Quest. 1. What kind of covenant is this spoken of?

Answ. 1. In itself it is an external Covenant concerning temporal life and being of man and beast.

2. This is annexed to the Covenant of grace, which was renewed to Noah. Chap. 6.8.18.

3. This is used to represent the stability of the covenant of grace unto the Church. Isai. 54.9.

4. This is in Christ, and by him made good as all promises are, 2. Cor. 1.20. So that it is not to be despised.

Quest. 2. Doth God make his Covenant with infants or with beasts who have no understanding? Or how can this be?

Answ. There is a several subject here considerable.

1. Of hearing and enjoying, to whom God speaks it. So Noah and his sons, were the then surviving subject, and their wives. Such as had power to hear and believe; and so all of understanding at this Day and to the End.

2. Of enjoying, though neither hearing nor believing it, such were infants, and all brute Creatures, they all had the benefit of this though they understood it not. This must be granted then, that infants, may partake of God's covenant; though they cannot hear nor exercise faith on it. Against the Anabaptists.

So Abraham heard God's covenant, but his infants also enjoyed it; so must it be unless the covenant of God be denied unto this Day.

These Notes arise hence.
• D. 1. In the way of man's obedience to his word and blessing God goeth on speaking good to them. From the Connection.
• D. 2. The Mighty God speaks earnestly his Covenant to the children of men. He saith and saith. Ver. 8.
• D. 3. God himself is the Eminent and only Principle or Autho'r of any Covenant for good. J. J. V. 9.
• D. 4. The Church primarily, and the world with all Creatures, for them, have the benefit of God's Covenant.
• D. 5. Such as know not God's Covenant may have part in it. And some benefit by it. Infants &c.
• D. 6. Godlines properly hath the promise of every Good, though some Good may be to the wicked; without the promise. As to Cham. Ver. 10.
• D. 7. God makes his Covenant of good, stand firm in every age.
• D. 8. By virtue of God's Covenant all flesh is secured from an universal Deluge to this day.
• D. 9. It is only universal destruction by a flood that is exempted; God hath other ways of punishing a wicked world. Matth. 24.38. Ver. 1.

2. The sealing of this Covenant now followeth.

Ver. 12. And Elohim said, this is the sign of the Covenant which I give between me and between you, and between every living soul which is with you, to eternal generations. — And the Lord God said unto Noah &c. Sept. — Which I will put between my word and between you, &c. Cald.

Ver. 13. My bow I have given in the cloud and it shall be for a sign of the Covenant between me. and between the earth. — I put in the cloud, &c. Sept. — for a sign between my word and the earth. Cald.

Ver. 14. And it shall be in my making cloudy the cloud upon the earth, and there shall be seen the bow in the cloud. — Sept. and Cald. to the same. — between my word and the earth.

Ver. 15. And I will remember my Covenant, which is between me, and between you, and between every living Soul, of all flesh; and there shall not be anymore waters to a flood, to corrupt all flesh, — which is between my word and you, &c. Cald. — So as to blot out all flesh. Sept.

Ver. 16. And the bow shall be in the cloud, and I will see it to remember the everlasting Covenant between Elohim and between every living Soul, of all flesh, which is upon the earth, — And my bow &c. between me and you, &c. Sept. — between the word of God, &c. Cald.

Ver. 17. And Elohim said to Noah, this is the sign of the Covenant, which I have established (or made to stand up) between me, and between all flesh which is upon the earth. — which I have testamented or disposed, &c. Sept. — between my word and all flesh. Cald.

In this passage of the sealing God's Covenant, are three heads to be observed.

1. The constitution of the Seal. Ver. 12, 13, 14.

2. The use of this Sign expressed Ver. 15, 16.

3. The Confirmation of both. Ver. 17. In the first head, the Constitution of the sign, we have these particulars to consider.

1. The Author, or Pars constituens, it is the same who made the Covenant spoken. — And the mighty God said, He continueth his speech to Noah from the covenant made to the token and seal added; he the same God make's both; man must not meddle in it.

2. The matter which he is about to constitute, expressed in these words — This is the sign of that Covenant which I am giving. Where we have also to note. (1) The Nature of the thing which God was about to give, a Sign, or Token, which indeed is a visible pledge, or Seal, such as might be looked on. (2) The specification of it by the Covenant, unto which it is related, Of that Covenant which I am giving, that is, for not destroying the world anymore with a flood: which was declared before. (3) The Parties between which this sign is set. Viz. the Confederats, spoken of before, declared thus, — between me &c. The Chaldee reads between my word and you, as often, for the Lord they read his Word, which is Christ the substantial Word, for the word of promise is the Covenant itself, not a party confederate; so this Covenant may be conceived to be made in Christ, and this token referring to him; as all things of Grace do.

4. The Duration of this Sign which God constitutes, which is professed to be for generations of eternity, that is so long, as in the world Generations are, and stand in need of visible Signs, as well as the word of Covenant.

5. The thing itself made use of for this Sign, — thus expressed, Ver, 13. My bow have I given in the cloud, and it shall be &c. Where we may see,

1. The matter of the Sign, My bow, (1) God's bow, which doubtless is the rainbow, that which of itself by Naturalists is conceived a presage of rain, if not the cause as some have feigned.

1. The Matter of it, is the waterish part of a cloud.

2. The figure of it is a bow, whence it borroweth its name.

3. The Quality of it, which is party coloured; such it appeareth to us: As to the conceits which some have of the colors, the Spirit mentioneth nothing, and therefore may we pass them by, as the thoughts of men. This is styled God's bow, both for his Creation; and special constitution unto this use.

2. The Act of God about it, He gave it, not created it now at first, but bestowed and ordained it being, created for this special use; this also is spoken here in the time past.

3. The place of its appearance, the cloud, which was the instrument of drowning the world, and pouring out abundance of water, which might be terrible unto Noah, &c.

4. The end of it, for a Sign, or visible Token confirming God's Covenant, made between God or the word of God and the earth; that is the inhabitants of it: That so often as they saw it, they might believe it a visible pledge of their security from the Deluge.

6. The time of its appearance, declared particularly Ver. 14. — And it shall be &c. Wherein observe:

1. The time and occasion of it, when God cloudeth the cloud, that is, maketh very dark clouds, for rain: Such as pour down abundance, at that time, and upon that occasion.

2. The visibility of it, the bow then shall be made apparent on the cloud to the inhabitants of the earth, a very visible word.

2. The use of this Sign constituted is observable, which is twofold.

1. Expressed on God's part, what use he will make of it, and that is twice spoken over, in the 15 and 16 Verses.

1. Thus: And I will remember my Covenant which is between me and between you, and between every living Soul of all flesh, and there shall be no more waters to a flood to corrupt all flesh. Where we have to note:

1. The use which God makes of it, to remember his Covenant; it is spoken after the manner of men, not that God needs any visible tokens to put him in mind, but to teach men when they see such Symbols, to believe, that God hath them in his thoughts, according to his Covenant to deal with them.

2. The fruit of God's remembrance, and that is, no more shall waters grow to such a flood to destroy all flesh as was now done.

2. Thus, And the bow, &c. Where we have.

1. The constitution confirmed, the bow shall be in the cloud, there it shall appear.

2. The use which God will make of it, I will see it to remember the everlasting Covenant between God and every living Soul of all flesh which is upon the earth. Where note,

1. The notice of God about it, And I will see it, — This is spoken after the manner of men, that God should look upon visible pledges, yet it notes, the price of Sacramental Signs, that God will look upon them.

2. The end of this notice, which is effectual minding of his everlasting Covenant, to make it good unto all the Confederats, which he himself had taken in. This remembrance notes in God. (1) Constant mindfulnes of his Covenant. (2) Constant performance; to the eternal duration of it.

2. The other use of this Sign is supposed, and that respecteth man, to whom God giveth it, and sets it up. This is to stir' them up and induce them more to believe the Covenant of God, and to walk worthy of it; this is the main scope of all Sacramental Signs, which are added to God's Covenant.

3. The confirmation of all this, is by God's speaking it over again. — In which passage we have to note, (1) The Assurer here Elohim the mighty God, he speaks it over. (2) The matter assured, that this bow was the Sign of God's Covenant. (3) A periphrasis of the Covenant, Viz. That which God hath established with all flesh upon the earth, where is given the extent of it.

Some Queries here also would be satisfied.

Qu. 1. What Kind of Sign may this be?

Answ. It is a Sacramental Sign annexed to the Covenant, for the confirmation of it, invented and set up only by the will of God: Such are also called Seal's, as Circumcision, Rom. 4, 11.

Quest. 2. To whom is this given, and whom doth it concern?

Answ. 1. Primarily this is given to the Church, and concerns chiefly all therein; to Noah first and his sons, who could see and understand God's mind in it, and all that did issue from them were concerned in it.

2. Secondarily it concerned every living Soul of all flesh, which were for the Churches sake taken into the Covenant.

Quest. 3. What Benefit accrued to all these from it?

Answ. 1. Actual comfort and assurance of the good promised unto such as see, and believe. (2) God's engagement for remembrance of his Covenant to all that understand it not, a sweet comfort is this. (3) Ingagement of all that understand this Sign to remember God, and fear him, as is said of the Jews, when they saw the Rainbow they blessed the God of Heaven; however perhaps superstitiously acted by them, yet there is a duty which therein concerneth everyone of us, piously to remember God's Covenant, and walk worthy of it. (4) Security from the deluge of waters visibly secured unto all Creatures living on the earth.

All which doth further teach us, that,
• D. 1. God's mind is to teach his Church by visible Signs as well as by his Word.
• D. 2. God's Signs or Tokens visible are given and set up by himself, no man may do it.
• D. 3. God's Seals must be annexed only to God's Covenant.
• D. 4. God's Tokens and Covenant are given primarily to his Church, and to other Creatures with them and for them. Ver. 12, 13.
• D. 5. The Covenant and Seal for security against an universal deluge is perpetual.
• D. 6. God's will maketh things of natural use to Creatures, to become of Spiritual use to the Church. So his bow.
• D. 7. The Rainbow in the cloud is God's own by creation and special designation unto Spiritual use.
• D. 8. The Rainbow is a Covenant Token or Seal to the Church of God.
• D. 9. In saddest times of danger God hath appointed his bow to be seen.
• D. 10. Visibility of Signs of comfort are set for comfort against fears.
• D. 11. God's promise makes visible Signs effectual. Ver. 14.
• D. 12. God's Signs do argue God's remembrance of such as neither do nor can think upon him.
• D. 13. God's remembrance makes good the Covenant sealed, not to destroy.
• D. 14. God would have his People know, that he regards his own Ordinances.
• D. 15. God's remembering to make good his Covenant, showeth his careful eye over persons concerned in it.
• D. 16. God points out his Seals and presseth them much on his to believing.
• D. 17. God's multiplied pressing Covenant and Seals is to make man have due respect unto them. Ver. 15, 16, 17.

3. The last general head of this Chapter now followeth, which containeth the history of Noah's surviving Seed, with some passages of their manners, and the term of Noah's life.

In the whole these particulars are observable:

• 1. A rehearsal of Noah's Seed. v. 18, 19.
• 2. A report of Noah's employment and failing in it. ver. 20, 21.
• 3. A relation of Chams carriage. v. 22.
• 4. A narration of his other Sons act. ver. 23.
• 5. A discovery of Noah's Prophesy. ver. 24, 25, 26, 27.
• 6. An history of Noah's end. v. 28, 29.

1. Noah's present Seed after the flood are thus reported in the following verses.

Ver. 18. And there were the Sons of Noah going out of the Ark, Shem and Cham, and Japheth, and Cham he the father of Canaan. Cald. same. and Sept.

Ver. 19. These three Sons of Noah; and from these the whole earth was scattered. — These three are the Sons of Noah, from these they were scattered upon all the earth. Sept. — From them was the whole earth sown over. Cald.

In this passage will be meet to consider.

1. The scope of the Spirit in mentioning these, which is to show.

1. The truth of the promise or blessing, that from these, such fruitfulness should be.

2. The wonder of providence, that from such a few the habitable world should be peopled. (2) The parts of this piece of history, these.

• 1. A description of these fountains of mankind by their relation. — Noah, they were the Sons of Noah, the great fountain.
• 2. By their privilege with him, in the late deluge. — They were preserved in the Ark, and came out from thence together with him: to fulfil God's purpose foretold.
• 3. By their names, Shem, and Cham and Jephet.
• 4. By a special note upon one of them. — And Cham he the father of Canaan. recording in it.

1. As to him, a brand of his wickedness derived to his posterity.

2. As concerning Israel, for whom Moses writeth, that they might be encouraged to make on to their promised possession, which God would take from that malignant seed, and bestow on them.

5. By their number, expressed thus. — These the three sons of Noah. No more but these three, from whom God is resolved to accomplish his promise.

6. By the issue of them recorded, — And from these was scattered or overspread the whole earth.

In which note.

1. The principle of the seed. These, (2) The continent of the seed, the whole earth. (3) Their division into habitations, the seed born of them was dispersed into the habitable parts of the world. So the Seventy read, they were scattered, or sown; here and in the Chaldee, the speech is metonymical, the continent said to be dispersed, instead of the subjects contained.

These notes may be taken from this portion.
• D. 1. The genealogy of the Church is now to be drawn from Noah.
• D. 2. The subject of division from the Church was first in it.
• D. 3. God hath noted the rise of the World, as well as of the Church.
• D. 4. God's pointing out of the wicked is for the benefit of his Church. Ver. 18.
• D. 5. From small beginnings hath God produced multitudes in the Church, and World.
• D. 6. God's promise is sure and hath effect in the replenishing of the earth, and setting its habitations. Ver. 19.

2. The next thing reported is Noah's employment, and his failing in it, as followeth.

Ver. 20. And Noah began to be a man of the ground, and he planted a vineyard. — A man an husband man of the earth, &c. Sept. — A man a laborer in the earth, &c. Cald.

Ver. 21. And he drank of the wine, and was drunk and uncovered himself in the midst of his tent. — And he was naked in his house. Septuag. Cald. to the same.

In which passage we have five things reported of Noah.

1. His outward calling, He began to be a man of the ground.

Wherein is reported of him.

1. His betaking himself to employment, He began, was he not so before?

Yea doubtless: therefore this term of beginning must refer to his vocation in the Ark, where he was sequestered from such work: or else the phrase must be understood as usually it is, for no more but the setting about such a matter; as to begin to say is to say. Compare. Matthew. 16.6. with Luke. 12.1. (2) The calling itself, to be a man of the ground, that is, an husband man as the seventy, or a man working in the ground as the Cald. which doubtless takes in the whole business of husbandry, as a man of war is a soldier. Joshua. 5.4. and a man of cattle, a shepherd, Genesis. 46.32.

2. His work specified, He planted a vineyard — This is but one work of husbandry put for all; as planting is a work upon the ground; so it comprehends all other, as digging, plowing, &c. Here this seems rather to be mentioned for the act following.

3. His partaking of his work, And he drank of the wine. — He drank of that wine, that is the fruit of his own labors which was just, and no evil. 1. Cor. 9.7. (1) The time of this act is observable, it must be some years after the vineyard planted, before the fruit come's to make wine, and this act also seemeth to follow the birth of several children: as Canaan the Son of Cham is mentioned (2) This was an inordinate action, as the following effect showeth. It is groundless to conceive there was no wine before the flood; for vines and the fruit of them were then: and the excess of the old world in eating and drinking, was one of the high provocations. Matthew. 24.38. recorded by the Spirit.

4. His sin, And he was drunk. In it observe, (1) His crime was drunkenness; whether out of ignorance of the strength of the liquo'r which seemeth somewhat improbable, or else out of infirmity taking more than was convenient, it is disputed; but no need of much striving herein. (2) The time, it was after experience of much favor from God. (3) The singleness of the act, it was once and no more.

5. His shame the effect of sin. And uncovered himself in the midst of his tent. — Wherein is discovered.

1. The fruit of his wine, he uncovered doubtless in those parts which piety and modesty would conceal; which is a reproach to be seen; an expression therefore used to set out punishment as well as sin; so Adam was naked by eating, and Noah by drinking, Ezek. 23.29.

2. The acto'r of it; some have conceived Cham his Son did it, but that is not here charged on him, doubtless the wine that mocked him, might well besott his sense and reason, and make him regardles of the right composure of his garments; especially in those times, they being loose.

3. The place it was in his tent, as the Hebrew. Or in his house as the Seventy: where the good man should have given a better example, and not have exposed himself to the observation of his family.

Take these Notes hence.
• D. 1. The best and holiest of men upon God's seating them here below, must undertake some honest calling. So Noah is for husbandry.
• D. 2. Mans labor and planting must serve God's providence to bring the fruits of the earth unto their due use and end. Ver. 20.
• D. 3. Feeding, or drinking on a man's own labors is a privilege not denied to man.
• D. 4. The best of men may be apt to exceed in the use of creature comforts.
• D. 5. Wine is a mocker, and may deceive the holiest men, that are not watchful. Proverbs. 20.1.
• D. 6. Drunkenness make's naked and discover's the shame of a man.
• D. 7. It is very evil for a man to discover his shame in his own house, and to his family, much more abroad.
• D. 8. God hath not spared to discover the worst as the best of his Saints. Ver. 21.

(1) To humble them. (2), To warn others. (3), To glorify grace, that their righteousness is of him only. Ver. 21.

3. The next relation is of Chams carriage to his Father in this his fallen condition.

Ver. 22 And Cham the Father of Kenaan saw the nakedness or filthiness' of his Father, and he told to his two brethren in the street or abroad. — And going out he declared to his two brethren without. Sept. Cald. to same.

In this passage we have considerable.

1. The subject spoken of Cham the younger Son of Noah, who also is here again styled, the Father of the Canaan, to note his race and to brand him by his posterity alienated from God's Church and turned against it, though he lived with it not less than 100 years. h

2. Te matter spoken of him is in two actions. (1) He saw the nakedness or filthiness of his Father. — Wherein occur.

1. The act, which noteth. (1) A voluntary, and unnatural inspection. (2) A wicked malicious observation, (3) A cursed intention to see evil thereby unto his Father.

2. The object, that which ought not so to be seen, which is aggravated.