These evil and wicked purposes then were in special the fruit of

their apostacy: for indeed, when men are once fallen from God,

they then, as the judgment of God upon them, are given up to all

unrighteousness. Again, apostatizing persons are counted abhorrers

of God (Zech 11:8). Yet persons in this condition will seek their

own justification, turning things upside down, traversing their

ways like the dromedaries; bearing us still in hand, that they

stand not guilty of sin, but that what they do is allowable, or

winked at of God. Besides, they say their hearts are still upright

with God, and that they have not forsaken the simplicity of his

way, of a wicked and ungodly design, with an hundred more the

like pretences; all which are condemned of God, and held by him

as abominable and vile (Jer 2:31-37).

And God saw, &c. They covered their shame from men, like the adulterous

woman in the Proverbs, and would speak with oily mouths, thereby

to cozen the world (Pro 30:20); but God knew their hearts, and

had revealed their sin to his servant Noah; he therefore in the

Spirit of God, as one alone, cried out against their wickedness.

Hence learn to judge of apostates, not by their words, nor pretences,

nor ungodly coverings, whereby they may seek to hide themselves

from the stroke of a convincing argument, but judge them by the

words of God; for however they think of themselves, or would be

accounted of others, God sees their wickedness is great.

"And that every imagination of the thoughts of his heart, was only

evil continually." If they think they have not sinned; if they think

they promote religion; if they think to find out a medium to make

peace between the seed of the woman, and the wicked seed of Cain;

all is alike ungodly, they have forsaken the right way, they have

dissembled the known truth, they have rejected the word of the

Lord: And what wisdom or goodness is in them?

Ver. 6. "And it repented the Lord that he had made man on the

earth, and it grieved him at his heart."

Repentance is in us a change of the mind; but in God, a change of

his dispensations; for otherwise he repenteth not, neither can he;

because it standeth not with the perfection of his nature: In him

"is no variableness, neither shadow of turning" (James 1:17).

Wherefore, it is man, not God, that turns. When men therefore

reject the mercy and ways of God, they cast themselves under his

wrath and displeasure; which because it is executed according to

the nature of his justice, and the severity of his law, they miss

of the mercy promised before (Num 23:19). Which that we may know,

those shall one day feel that shall continue in final impenitency.

Therefore, God speaking to their capacity, he tells them, he hath

repented of doing them good. "The Lord repented that he had made

Saul king" (1 Sam 15:35). And yet this repentance was only a

change of the dispensation, which Saul by his wickedness had put

himself under; otherwise the strength, the eternity of Israel,

"will not lie nor repent" (v 29).

The sum is therefore, that men had now by their wickedness put

themselves under the justice and law of God; which justice by

reason of its perfection, could not endure they should abide on

the earth any longer; and therefore now, as a just reward of their

deed, they must be swept from the face thereof.

"And it grieved him at his heart." This is spoken to show, that

he did not feign, but was simple and sincere in his promise of

remission and forgiveness of sins, had they kept close to his word,

according as he had commanded. Wherefore God's heart went not with

them in their backsliding, but left them, and was offended with

them.

Ver. 7. "And the Lord said, I will destroy man whom I have created,

from the face of the earth, both man, and beast, [or from man to

beast,] and the creeping thing, and the fowls of the air; for it

repenteth me that I have made them."

This may be either understood as a threatening, or a determination:

if as a threatening then it admitted of time for repentance; but

if it was spoken as a determination, then they had stood out the

day of grace, and had laid themselves under unavoidable judgment.

If it respected the first, then it was in order to the ministry

of Noah, or in order to the effecting the ends of its sending;

which were either to soften or harden, or bring to repentance, or

to leave them utterly and altogether inexcusable. But if it respected

the second, as it might, then it was pronounced as an effect of

God's displeasure, for their abuse of his patience, his minister,

and word. As it also was with Israel of old; "They mocked the

messengers of God, and despised his words, and misused his prophets,

until the wrath of the Lord arose against his people, till there

was no remedy" (2 Chron 36:16).

"And the Lord said, I will destroy man whom I have created." This

word created, is added, on purpose to show that the world is under

the power of his hand; for who can destroy, but he that can create?

Or who can save alive, when the maker of the world is set against

them? "There is one lawgiver, who is able to save and to destroy"

(James 4:12). And again, "Fear him which is able to destroy both

soul and body in hell" (Matt 10:28). In both which places power

to destroy is insinuated from his power and Godhead: As he saith

in another place, "All souls are mine;--the soul that sinneth, it

shall die" (Eze 18:4).

"Both man and beast, and the creeping thing, and the fowls," &c.

Thus it was at first the sin of a man brought a curse and judgment

upon other the creatures whom God had made: As Paul says, "The

whole creation groaneth" (Rom 8:22).

But again, This threatening upon the beasts, the fowls, and creeping

thing, might arise from a double consideration: First, To show,

that when God intends the destruction of man, he will also destroy

the means of his preservation (Josh 6:20). Or, secondly, To shew,

that when he is determined to execute his judgments, he will cut

off all that stands in his way (2 Chron 35:21). He could not destroy

the earth without a flood, and preserve the beast, &c., alive;

therefore he destroys them also.

"For it repenteth me that I have made them." This seems to fall

under the first consideration, to wit, That God repented that he

made the beasts and fowls; because now they were used to sustain

his implacable enemies.

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

This word GRACE, must in special be observed; for grace is it which

delivereth from all deserved judgments and destruction.

Noah, by nature was no better than other men: therefore the reason

why he perished not with others, it was because he "found grace in

the eyes of the Lord." Ye are saved by grace (Eph 2:8). And thus

was Noah, as is evident, because he was saved by faith (Heb 11:7).

For faith respecteth not works, but grace: Ye are saved by grace

through faith. As Paul says again, "Therefore it is of faith that

it might be by grace," &c. (Rom 4:16). We must therefore, in our

deliverance from all the judgments of God, sing grace, grace, unto

it.

Ver. 9. "These are the generations of Noah: Noah was a just man,

and perfect in his generations; and Noah walked with God."

The Holy Ghost here makes a short digression from his progress, in

his relation of the wickedness of the world; and yet not impertinently;

for seeing Noah was the man that escaped the judgment, his escape

must be for some reason; which was, because God was gracious to

him, and because God had justified him. Besides Noah being now

made righteous, faithfully walketh with God.

"He was just and perfect in his generations." But why it is said,

Generations? It might be, because he was faithful to God and man,

having the armour of righteousness on the right hand, and on the

left. It is said in Isaiah, That Christ "made his grave with the

wicked, and with the rich in his death" (53:9). To import, That

they only have benefit by him to eternal life, that die by his

example, as well as live by his blood; for in his death was both

merit and example; and they are like to miss in the first, that

are not concerned in the second (Phil 8:16).

"Perfect in his generations." In his carriage, doctrines and life,

before both God and man. And thus ought every preacher to be; he

ought to do in the sight of God, what he commands to men; by this

means he saveth both himself, and them that hear him (1 Tim 4:16).

Besides, Noah was a man, as well as a saint, and in either sense

had a generation: to both of which grace made him faithful; and he

that shall not serve his generation as a man, will hardly serve

his generation as a Christian. But Noah was perfect in both, he

was "perfect in his generations."

"And Noah walked with God." This shews he was sincere in his work;

for a hypocrite may, as to outward shew, do as the saint of God:

but he doth it with respect to men, not God, and therefore he is

a hypocrite. To walk with God then, is not only to do the duty

commanded, but to do it as God requireth it; that is, to do it with

faith, and son-like fear, as in God's sight, "with singleness of

heart."

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

These are the offspring of Noah, and by these was the earth

replenished after the flood, as will be further seen hereafter.

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

filled with violence."

He has now returned to the matter in hand before; to wit, the

causes of the flood.

"The earth also was corrupt." By earth, he may here mean, those

that are without the church: and if so, then by corrupt here, we

must understand, wicked after a most high manner; for albeit the

world and generation of Cain be always sinners before God, yet

the Lord cutteth not off the world in general, nor a nation in

particular, but because of the commission of eminent outrage and

wickedness. Thus it was with those of Sodom, a little before the

Lord with fire devoured them. "The men of Sodom [saith the text]

were wicked, and sinners before the Lord exceedingly" (Gen 13:13).

Again: As by corrupt, we may understand, corrupt by way of eminency;

so again, they were corrupt incurably. This is evident, because

they were not brought off from sin by the ministry of Noah, the

only appointed means of their conversion.

Hence note, That when men are sinners exceedingly, and when the means

of grace appointed of God for their recovery, prove ineffectual,

then they are near some signal judgment (2 Chron 36). Thus

back-sliding Jerusalem, because she was wicked with an high hand

(Eze 24:13,14), and could not be cured by the ministry of the

prophets, therefore her sons must go forth of her into captivity,

and the city burned to the ground with fire (Jer 15:1-3).

"And the earth was filled with violence." First, they had violated

the law of God, in making and maintaining ungodly and wicked

communion; according to that of the prophet, "Her priests have

violated my law, and have profaned mine holy things." But how?

"They have put no difference between the holy and profane, neither

have they shewed difference between the unclean and the clean"

(Eze 22:26).

They also perverted judgment between a man and his neighbour:

adhering to their own party, in disaffection to the religious. This

is supposed, because of the exceeding latitude of the expression,

"The earth was filled with violence"; that is, all manner of

violence, outrage and cruelty was committed by this sort of people.

This takes in that saying of Solomon, the oppression of the poor,

especially God's poor, is included, in a "violent perverting of

judgment and justice" (Eccl 5:8).

They also shewed violence to the lives of good men, as may be

gathered by the act of Lamech, one of the sons of Cain. In a word,

"The earth was filled with violence"; violence of every kind; lust

and wickedness was outrageous, there was a world of ungodliness

among these ungodly men.

Ver. 12. "And God looked upon the earth, and, behold, it was

corrupt; for all flesh had corrupted his way upon the earth."

By these words therefore is confirmed the sense of the former

verse, "The earth was corrupt"; for God saw it was so: "The earth

was full of violence," for they had corrupted God's way.

"And God looked upon the earth." This shews us, That the Lord doth

not with haste, or in a rash inconsiderate way, pour his judgments

upon the world; but that with judgment and knowledge, the wickedness

first being certain, and of merit deserving the same. This is

seen in his way of dealing with Sodom. "And the Lord said, Because

the cry of Sodom and Gomorrah is great, and because their sin is

very grievous, I will go down now, and see whether they have done

altogether according to the cry of it, which is come unto me; and

if not, I will know" (Gen 18:21).

"And, behold, it was corrupt; for all flesh had corrupted his way

upon the earth." It proved, as that of Sodom did, according to the

cry thereof; for "all flesh had corrupted his way." God's WAY,

by violating his law, and perverting of judgment, as was hinted

before. All flesh had corrupted it, therefore the evil needed not to

be long in searching out: As God saith by the prophet Jeremiah, "I

have not found it by diligent search, but upon all these" (2:34).

Here upon the whole earth, none exempted but righteous Noah.

Ver. 13. "And God said unto Noah, The end of all flesh is come

before me; for the earth is filled with violence through them; and,

behold, I will destroy them with the earth."

"And God said unto Noah," or told Noah his purpose: The same way

he went with Abraham: "Shall I hide from Abraham that thing which

I do?" (Gen 18:17). "Surely the Lord will do nothing, but he

revealeth his secrets unto his servants the prophets" (Amos 3:7).

"The end of all flesh is come." The time or expiration of the world

is at hand. God speaks before he smites. Thus he did also by the

prophet Ezekiel, saying, "An end" is come, "the end is come": And

again, "An end is come, the end is come: it watcheth for thee;

behold, it is come" (7:1-6).

"The end of all flesh is come before me." Sin and wickedness doth

not put an end to the ungodly before their own face, yet it brings

their end before the face of God. It is said of these very people,

"they knew not" of their destruction, "until" the day "the flood

came, and took them all away" (Matt 24:37-39). Indeed, the nature

of sin is to blind the mind, that the person concerned may neither

see mercy nor judgment; but God sees their end: "The end of all

flesh is come before me."

"The end of all flesh." By these words, the souls are left to, and

reserved for another judgment: Wherefore, though here we find the

flesh consumed; yet Peter saith, their spirits are still in prison,

even the souls that Christ once preached to in the days, and by the

ministry of Noah: Even the souls "which sometime were disobedient

when once the long-suffering of God waited in the days of Noah,

while the ark was a preparing," &c. (1 Peter 3:19,20).

Ver. 14. "Make thee an ark of gopher wood; rooms shalt thou make

in the ark, and shalt pitch it within and without with pitch."

This is the fruits of the grace of God: He said before, That Noah

"found grace in the eyes of the Lord": Which grace appoints to him

the means of his preservation.

"Make THEE an ark." He saith not, Make one; or, Make one for me:

But, Make one; make one for thee: "Make THEE an ark of gopher

wood."

Noah therefore, from this word THEE, did gather, That God did intend

to preserve him from the judgment which he had appointed in this

his work: Therein lay his own profit and comfort; not a thought

which he had, not a blow that he struck, about the preparing the

ark, but he preached, as to others their ruin, to himself, his

safeguard and deliverance: He "prepared an ark, to the saving of

his house" (Heb 11:7).

This therefore must needs administer much peace and content to his

mind, while he preached to others their overthrow. As the prophet

saith, "The work of righteousness shall be peace; and the effect

of righteousness quietness and assurance for ever. And my people

shall dwell in a peaceable habitation" (Isa 32:17,18). Thus did

Noah when he dwelt in the ark, and in sure dwellings, and in quiet

resting-places.

"Make thee an ark." The ark was a figure of several things. 1. Of

Christ, in whom the church is preserved from the wrath of God. 2.

It was a figure of the works of the faith of the godly: "By faith

he prepared an ark"; by which the followers of Christ are preserved

from the rage and tyranny of the world (for the rage of the water

was a type of that, as I shall shew you hereafter). So then Noah,

by preparing an ark, or by being bid so to do of God, was thereby

admonished, First, To live by the faith of Christ, of whom the

ark was a type: and hence it is said, that in preparing the ark,

he "became heir of the righteousness which is by faith"; because

he understood the mind of God therein, and throughout his figure

acted faith upon Christ. But, Secondly, His faith was not to be idle,

and therefore he was bid to work. This begat in him an obediential

fear of doing ought which God had forbidden: "By faith Noah, being

warned of God of things not seen as yet, moved with fear, prepared

an ark, to the saving of his house; by the which he condemned the

world, and became heir of the righteousness which is by faith"

(Heb 11:7).

"Rooms [nests] shalt thou make in the ark." To wit, for himself,

and the beasts, and birds of the field, &c. Implying, that in the

Lord Jesus there is room for Jews and Gentiles. Yea, forasmuch as

these rooms were prepared for beasts of every sort, and for fowls of

every wing: it informs us, that for all sorts, ranks and qualities

of men, there is preservation in Jesus Christ: "Compel them to

come in"; drive them (in a gospel sense as Noah did the beasts of

old into the ark), that my house may be full, "and yet there is

room" [27] (Luke 14:22,23).

"And thou shalt pitch it within and without with pitch." This was

to secure all from the flood, or to keep them that were in the ark

from perishing in the waters.

Ver. 15. "And this is the fashion which thou shalt make it of: the

length of the ark shall be three hundred cubits, the breadth of it

fifty cubits, and the height of it thirty cubits."

A vessel fit to swim upon the waters.

"And this is the fashion," &c. God's ordinances must be according

to God's order and appointment, not according to our fancies, "This

is the fashion," to wit, according to what is after expressed.

By these words therefore Noah was limited and bound up, as to a

direction from which he must not vary; according to that of the

angel to the prophet, "Son of man [saith he] behold with thine

eyes, and hear with thine ears, and set thine heart upon all that

I shall shew thee: for to the intent that I might shew them unto

thee, art thou brought hither" (Eze 40:4). As the Lord said also

to his servant Moses, "In all things that I have said unto you, be

circumspect" (Exo 23:13). And so again, about making the tabernacle

in the wilderness, which the apostle also takes special notice

of, saying, "See, saith he, that thou make all things according

to the pattern shewed to thee in the mount" (Heb 8:5).

Hence note, That God's command must be the rule whereby we order

all our actions, especially when we pretend to worship that is

divine and religious. If our works, orders, and observances, have

not this inscription upon them, "This is the fashion," or "This is

according to the pattern," such works and orders will profit us

nothing: neither have we any promise when all is done, it wanting

the order of God, that we should escape those judgments which those

shall assuredly escape, that have their eye in their work to the

"pattern" revealed in the word.[28]

Ver. 16. "A window shalt thou make to the ark, and in a cubit shalt

thou finish it above; and the door of the ark shalt thou set in

the side thereof: with lower, second, and third stories shalt thou

make it."

I told you before, That the ark was a type of Christ, and also of

the works of the faith of the godly. And now he seems to bring in

more, and to make it a type of the church of Christ: as indeed the

prophet also does, when he calls the church, one afflicted, and

tossed with tempests; and compareth her troublers to the waters of

Noah, saying, "This is as the waters of Noah" (Isa 54:9).

Now as the ark was a type of the church, so according to the

description of this verse she hath three most excellent things

attending her. 1. Light. 2. A door. 3. Stories of a lower and higher

rank.

1. She hath a window for light, and that when she was to be tossed

upon the waters. Hence note, That the church of Christ wanteth not

light, no, not in the worst of times. This light is the Word and

Spirit of God which Christ hath given to them that obey him (John

17).

2. She hath a door. This door was a type of Christ; so was also

the door of the tabernacle. And hence it is that you read, That

Moses, when he went to talk with God, would stand to talk in the

door of the tabernacle; also that the cloudy pillar stood at the

door (Exo 33:9,10). "I [saith Christ] am the door": Again, "I am

the door of the sheep" (John 10). By this door then, entered all

that went into the ark, as by Christ all must enter that enter

aright into the church.

3. She had stories in her, of first, second, and third degree: To

shew that also in the church of Christ there are some higher than

some, both as to persons and states: 1. apostles; 2. evangelists;

3. pastors and teachers. And again, there are in the church degrees

of states, as also there are in heaven.

Ver. 17. "And, behold, I, even I, do bring a flood of waters upon

the earth, to destroy all flesh, wherein is the breath of life from

under heaven; and every thing that is in the earth shall die."

This is the reason of the former commandment, of making an ark:

But some time was yet to intervene: the flood was hereafter to

overflow the world: wherefore, from this it is that those words are

inserted, of things not seen as yet: And that the ark was a work,

or the fruit of Noah's faith: "by faith Noah, being warned of God

of things not seen as yet," &c. (Heb 11).

"And, behold, I, even I," &c. These words excuse Noah of treason

or rebellion, forasmuch as his preparation for himself, and his

warning and threatening the whole world with death and judgment

for their transgression, was solely grounded upon the word of God:

God bid him prepare, God said he would punish the world for their

iniquity.

Hence note, That a man is not to be counted an offender, how

contrary soever he lieth, either in doctrine or practice, to men,

&c. if both have the command of God, and are surely grounded upon

the words of his mouth. This made Jeremiah, though he preached,

That the city of Jerusalem should be burnt with fire, the king and

people should go into captivity; yet stand upon his own vindication

before his enemies, and plead his innocency against them that

persecuted him (Jer 26:10-15). Daniel also, though he did openly

break the king's decree, and refused to stoop to his idolatrous and

devilish demand; yet purged himself of both treason and sedition,

and justifies his act as innocent and harmless, even in the sight

of God. "My God [saith he] hath sent his angel, and hath shut the

lions' mouths, that they have not hurt me: forasmuch as before him

innocency was found in me; and also before thee, O king, have I

done no hurt" (Dan 6:22).

Further, Paul also, although by his doctrine he did cry down the

ceremonies of the Jews, and the idolatry of the heathen emperor,

yet he quits himself of blame from either side: "Neither against

the law of the Jews, [saith he], neither against the temple, nor

yet against Caesar, have I offended anything at all" (Acts 25:8).

The reason is, because the words of God, how severely soever they

threaten sinners, and how sharply soever (the preacher keeping

within the bowels of the word) this doctrine be urged on the world,

if it destroy, it destroyeth but sin and impenitent sinners, even

as the waters of Noah must do.

This then affords us another note worth remarking, to wit, That what

God hath said in his word, how offensive soever it be to ungodly

men, THAT we that are Christians ought to observe: whether it

direct us to declare against others' enormities, or to provide

for ourselves against the judgment to come.

"And, behold, I, even I, do bring a flood," &c. Hence note again,

Let us preach and practise well, and let God alone the execute his

judgments. It is said of Samuel, That not one of his words did fall

to the ground (1 Sam 3:19). He preached, and God, according to his

blessing or cursing, did either spare and forgive, or execute his

judgments.

"And, behold, I, even I." Note again, That when sinners have with

the utmost contempt slighted and despised the judgment threatened,

yet forasmuch as the execution thereof is in the hand of an omnipotent

majesty, it must fall with violence upon the head of the wicked.

"I, even I," therefore, were words of a strong encouragement to

Noah, and the godly with him; but black, and like claps of thunder

to the pestilent unbelieving world: as the prophet says, "He is

strong that executes his word": And again, "Not one of his judgments

fail."

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

of three things.

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

2. A type of the water baptism under the new testament (1 Peter

3:20,21).

3. A type of the last and general overthrow of the world by fire

and brimstone (2 Peter 3:6,7).

But here, as it simply respecteth the cause, which (as is afore

related) was the sin that before you read of; so it precisely was

a type of the last of these, and to that end put an end to the

world that then was. The world that then was, being overflowed

with water, perished, to signify, That the heavens and the earth

which are now, are reserved unto fire, against the day of judgment,

and perdition of ungodly men.

"I bring a flood of waters upon the earth, to destroy all flesh,

wherein is the breath of life from under heaven: and every thing

that is in the earth shall die." By these latter words, as the

cause, so the extension of this curse is expressed; and that under

a threefold denotation.

1. Every thing that is in the earth.

2. All flesh wherein is the breath of life.

3. Every thing that is under heaven. So then, this deluge was

universal, and extended itself not only to those parts of the

world where Noah and that generation lived, which we find repeated

before, but even over the face of all the earth; and it took hold

of the life of every living thing that was either on all the

earth, or in the air, excepting only those in the ark, as will

the general judgment do: "And Noah only remained alive, and they

that were with him in the ark" (Gen 7:23).

Ver. 18. "But with thee will I establish my covenant; and thou shalt

come into the ark, thou, and thy sons, and thy wife, and thy sons'

wives with thee."

"But with thee," &c. This concerns what was said before concerning

the universality of the flood: As he also said above, "But Noah

found grace in the eyes of the LORD." This Peter also notes, He

"saved Noah the eighth person, a preacher of righteousness, bringing

in the flood upon the world of the ungodly" (1 Peter 2:5).

"With thee will I establish my covenant." My covenant of mercy,

or my promise to save thee when I drown the whole world for their

iniquity: And therefore he adds, "And thou shalt come into the

ark."

"I will establish." Making and establishing of promises are not

always the same: He made his promise to Abraham, he seconded it

with an oath unto Isaac, and he confirmed, or established it to

Jacob; for by him he multiplied the seed of Abraham as the stars

of heaven for multitude (Psa 105:8-10).

"With thee will I establish." Or, unto thee will I perform my

promise, "Thou shalt come into the ark."

Hence note again, That we ought to look upon signal and great

deliverances from sore and imminent dangers, to be confirmations

of the promise or covenant of God. Or thus, When God finds means

of deliverance, and instateth our souls in a special share of

that means, this we should take as a sign, That with us God hath

confirmed, or established, his covenant (Luke 1:68-78).

"Thou, and thy sons, and thy wife, and thy sons' wives with thee."

Because in that family did now reside the whole of the visibility

of the church upon the earth; all the rest were lost, as Peter

also intimates, when he calleth Noah the eighth person, or one,

and the chief of the eight that made up the visible church, or

that maintained the purity of the worship of God upon the face of

the whole earth: As he explains it a little after: "For thee have

I seen righteous before me in this generation" (7:1).

Ver. 19. "And of every living thing of all flesh, two of every sort

shalt thou bring into the ark, to keep them alive with thee; they

shall be male and female."

By these words, Noah should seem to be, in this action, a figure

or semblance of Christ; who before the Lord shall rain fire and

brimstone from heaven, shall gather into his ark, the church, of

all kindreds, and tongues, and people, and nations (Luke 13:29;

14:21). Even as Noah was to gather of all, of everything, of all

flesh, of every sort, with him into the ark.

"Two of every sort." This two, in special, respecteth the unclean

(7:2), which were a type of the Gentiles, and so further confirms

the point.

They shall be male and female. He would not make a full end, he

would in judgment remember mercy (Acts 10:11,12,17,28).

Ver. 20. "Of fowls after their kind, and of cattle after their

kind, of every creeping thing of the earth after his kind: two of

every sort shall come unto thee, to keep them alive."

"Of fowls after their kind, and of cattle after their kind." This,

still respecting the antitype, may shew us also, how that God,

for proof of the prophecy of the spreading of the gospel, doth

not only tell us, that the Gentiles were gathered into his ark,

but as here the beasts and birds, according to their kind, are

specified: so the Gentiles are also denominated according to their

several countries, Galatians, Corinthians, Ephesians, Colossians,

Thessalonians, Bereans, &c., these, after their country and nation,

were gathered unto Jesus to be preserved from the flood of wrath

that at last shall fall from God who dwells in heaven, to the

burning up of the sinner and ungodly.

"Two of every sort shall come unto thee, to keep them alive." If

the emphasis lieth in Come, as I am apt to think, and as the eighth

verse of the next chapter fairly allows me to judge; then we must

observe still, That Noah was not only first in the ark, as our

Lord and Christ is the first from the dead; but that the cattle,

the fowls, and the creeping things, did come to him into the

ark, by a special instinct from heaven of the fruits of a divine

election.[29] Noah therefore, as a man, did not make choice which

of every kind; but he went first into the ark, and then of clean

beasts by sevens, and of unclean beasts by twos, went in unto Noah

into the ark, as the Lord commanded Noah.

And thus it is in the antitype: "Unto thee shall all flesh come,"

saith the prophet (Psa 65:2). And again, "To him shall the gathering

of the people be" (Gen 49:10). But how? Why, by an instinct from

heaven, the fruit of a divine election: "All that the Father giveth

me shall come to me; but no man can come to me [saith Christ]

except the Father which hath sent me draw him" (John 6:37,44).

The beasts therefore which came into the ark, were neither chosen

by men, neither came they in by any instinct of nature which was

common to them all, but as being by a divine hand singled out

and guided thither, so they entered in: the rest were left to the

fury of the flood. Like to this also is the antitype, sinners come

not to Jesus by any work or choice of flesh and blood, nor yet by

any instinct of nature that is common to all the world; but they

come, as being by a divine hand singled out from others; and as

guided of the Father, so they come to Christ into the ark: The

rest are left to the fury of the wrath of God, which, in the day

of judgment, shall swallow them up for ever.

"They shall come unto thee to keep them alive." Indeed, they lived

not for their own sakes, they being not better than them that

perished; but "they shall come unto thee to save them": for, for

the sake of Noah they were preserved, when many millions were

drowned in the waters. Bring this also to the antitype, and you find

them look like one another: for the reason why some are saved from

the wrath to come, it is not for that they are better in themselves,

for both Jews and Gentiles are all under sin: But it is Christ that

saveth by his righteousness, as Noah saved the beasts and fowls,

&c. Let us therefore, as the beasts did, go to Jesus Christ, that

he may keep us alive from perishing in the day of judgment.

Ver. 21. "And take thou unto thee of all food that is eaten, and

thou shalt gather it to thee, and it shall be for food for thee,

and for them."

This therefore was for the preservation of the life of those that

were in the ark; by which action there is, as in the former, inclosed

a gospel-mystery.

"Take thou unto thee of all food." This food was not to be at the

will and dispose of unruly beasts; but Noah was, as the lord of all

that was in the ark, to take it into his own custody: and therefore

he doubleth the command, "Take it unto thee"; Gather it unto thee;

to wit, to dispose of after thy discretion and faithfulness. In

this therefore he was a type of Christ, whom God hath set as Lord

and King in the church, and "to feed his flock as a shepherd"; for

the "bread of God" is in the hand of Christ, for him to communicate

unto his spouses, saints, and children; as Joseph did to Egypt,

according to the power committed to him, and trust reposed in

him. And hence it is said, as concerning the bread that endureth

to everlasting life, "the Son of man shall give it you; for Him

hath God the Father sealed," or appointed thereunto (John 6:27):

and therefore, that he giveth, we receive, and no more of the

bread of God: That thou givest them, they gather: thou openest

thine hand, they are filled with good (Psa 104:28).

"Take unto thee all food." That is, to be eaten by man and beast;

the fowl also, and the creeping thing. This still followed, and

brought in to the gospel, it shews us, that, even then, when the

church is driven up into a hole, and tossed upon the waves of the

rage and fury of the world, as the ark was upon the face of the

waters, that even then her Noah hath all food for her, or food of

all sorts for her support and refreshment: "Bread shall be given

him; his waters shall be sure" (Isa 33:16).

"Take unto thee." How blessedly was this answered, when the Lion

of the tribe of Judah took the book out of the hand of him that

sat upon the throne (Rev 5:7); for in the book is contained the

words of everlasting life; and the words of God are the food of

his church, which this Noah hath received to nourish them withal:

Man "liveth not by bread only," but by every word that proceedeth

out of the mouth of the Lord, doth man live (Matt 4:4; Deu 8:3).

"And it shall be for food for thee, and for them." That is, each

according to their kind. The same is true also under our present

consideration; Christ is the shepherd, we are the sheep, yet He

feedeth with us in the ark: "I will come in to him, and will sup

with him, and he with me" (Rev 3:20). Again, here Christ transcends

this action of Noah; for he was to have his food of his own, but

Christ feedeth on the same with us, even on the words of God: Yet

herein again we differ; he feedeth as a Lord, we as servants; he as

a Saviour, we as the saved; but in general, respecting the words

of God, we feed all but of one dish, but at one table; the bread

therefore that he hath provided, gathered and taken to him, it was

food for him, as well as for us.

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

so did he."

These words therefore present us with a description of the sincerity

and simplicity of the faith of Noah; who received the word at the

mouth of God; not to hear only, but to do and live in the same.

"Thus did Noah." As it is also said of his servant Moses, "As the

Lord commanded Moses, so did he": As the Lord commanded Moses,

so did he, Yea, to shew us how pleasant a thing the Holy Ghost

accounteth this holy obedience of faith, he is not weary with

repeating, and repeating again not less than eight times in one

chapter, the punctuality of Moses's conformity with the word of

God, in this manner, "Thus did Moses"; "according to all that the

Lord commanded Moses, so did he" (Exo 40:16,19,21,23,25,27,29,32).

"Thus did Noah," This note therefore is, as it were, a character

or mark by which the Lord's people are known from the world: They

have special regard to the word. "All his saints are in thy hand:

they sat down at thy feet; every one shall receive of thy words"

(Deu 33:3). As Christ said, "I have given them thy words and they

have received them" (John 17:5,6): Yea, "and they have kept thy

word."

"Thus did Noah." Let this then be the discriminating character of

the saints from the men of this world. It was so in the days of

Noah, when all the world went a whoring from their God, and said,

"We desire not the knowledge of thy ways" (Job 21:14). Then Noah

kept the words of God. "Thus did Noah; according to all that God

commanded him, so did he." CHAPTER VII.

Ver. 1. "And the Lord said unto Noah, Come thou and all thy house

into the ark; for thee have I seen righteous before me in this

generation."

The ark being now prepared, and the day of God's patience come

to an end, he now is resolved to execute his threatening upon the

world of ungodly men; but withal, in the first place, to secure

his saints, and them that have feared his name. In this therefore

we have a semblance of the last judgment, and how God will dispose

of his friends and enemies.

"Come thou into the ark." God, I say, will take care of, and

safely provide for us that have feared him, when he most eminently

entereth into judgment with the world: As he also saith by Isaiah

the prophet, "Come, my people, enter thou into thy chambers, and

shut thy doors about thee: hide thyself as it were for a little

moment, until the indignation be over-past" (26:20). He shall send

forth his angels with a great sound of a trumpet, and they shall

gather together his elect from the four winds, from one end of

heaven to another.

"Come thou and all thy house." Not an hoof must be left behind;

God will not lose the very dust of his people: Of all that thou

hast given me have I lost nothing, but will raise it up at the

last day (John 6:39). God therefore was careful not only of Noah,

but of all that were in his house; because they were all of his

visible church, they must therefore be preserved from the rage

and fury of the deluge. "Gather my saints together unto me; [saith

he] those that have made a covenant with me by sacrifice" (Psa

50:5).

"For thee have I seen righteous before me." This is not to be

understood as the meritorious cause, but as the characteristical

note that distinguisheth them that are gods, from others that are

subjects of his wrath and displeasure: wherefore, those that at

this time perished, bear the badge of ungodliness, as that which

made them obnoxious to this overflowing judgment: As also we have

it in the book of Job, "Hast thou [saith Eliphaz] marked the old

way which wicked men have trodden? Which were cut down out of

time, whose foundation was overflown with a flood" (Job 22:15,16).

Righteousness therefore, is the distinguishing character whereby

the good are known from the bad. Thus it was in Ezekiel's time:

"Set a mark [saith God] upon the foreheads of the men that sigh

and that cry for all the abominations that be done in the midst

of the city" (Eze 9:4). Which mark was to distinguish them from

those that were profane, and that for their wickedness were to be

destroyed by the ministers of God's justice.

"For thee have I seen righteous before me." These words, before

me, are inserted on purpose to shew us, that Noah was no feigned

worshipper, but one who did all things in the sight of God.

Indeed, there are two things which are of absolute necessity for

the obtaining of this approbation of God. 1. All things must be

done as to manner according to the word. 2. All things must be

done as to the matter of them also according to the word. Both

which were found in Noah's performances; and therefore he is said

to be perfect in his generations, and that he walked with God.

Thus it was also with Zacharias and Elizabeth, "they were both

righteous before God"; that is, sincere and unfeigned in their

obedience (Luke 1:6).

"Righteous before me in this generation." By this we see, righteousness,

or the truth of God's worship in the world, was now come to a low

ebb; the devil, and the children of Cain, had bewitched the church

of God, and brought the professors thereof so off from the truth

of his way, that had they got Noah also, the church had been quite

extinct, and gone: wherefore, it now was time for God to work, and

to cherish what was left, even by sending a besom of destruction

upon all the face of the earth, to sweep away all the workers of

iniquity.

Ver. 2, 3. "Of every clean beast thou shalt take to thee by sevens,

the male and his female: and of beasts that are not clean by two,

the male and his female.--Of fowls also of the air by sevens, the

male and his female; to keep seed alive upon the face of all the

earth."

Something hath been said to this already; only this I will add

further, That by this commandment of God, both Noah, and all that

were with him, were pre-admonished to look to their hearts; that

they continued unfeigned before him. For if God would save unclean

beasts, and fowls, from the present and terrible destruction; why

also might not some of them, though they partook of this temporal

deliverance, be still reputed as unclean in his sight? As indeed

it came to pass; for a cursed Ham was there. Wherefore, read

not lightly the commands of God, there may be both doctrine and

exhortation; both item,[30] as well as an obligation to a duty

containd therein. Circumcision was a duty incumbent as to the

letter of the commandment; but there was also doctrine in it, as to

a more high and spiritual teaching than the letter simply imported.

Note then from hence, That when you read that unclean beasts

and unclean birds, may be in the ark of Noah: That unclean men,

and unclean women, may be in the church of God: "One of you is a

devil," was an admonition to all the rest: Let this also of the

beasts unclean be an admonition to you.

Ver. 4. "For yet seven days, and I will cause it to rain upon the

earth forty days and forty nights; and every living substance that

I have made, will I destroy, [or, blot out] from off the face of

the earth."

Now the judgment is at the door; it is time to make haste, and

pack into the ark. God doth not love to have his people have much

vacancy from employment while they are in this world. Idle times

are dangerous; David found it so in the business of Uriah's wife.

Wherefore Noah having finished the ark, he hath another work to do,

even to get himself, with his family and household, fitly settled

in the vessel that was to save him from the deluge, and that at

his peril in seven days' time.

"For yet seven days, and I will bring a flood." Note again, That it

hath been the way of God, even when he doth execute the severest

judgments, to tell it in the ears of some of his saints sometime

before he doth execute the same: Yea, it seems to me, that it will

be so even in the great day of God Almighty; for I read, that before

the bridegroom came, thee was a cry made, "Behold the bridegroom

cometh!" (Matt 25:6). Which cry doth not seem to me, to be the

ordinary cry of the ministers of the gospel, but a cry that was

effected by some sudden and marvellous awakening, the product of

some new and extraordinary revelation. That also seems to look

like some fore-word to the church, "Then shall appear the sign of

the Son of man in heaven" (Matt 24:30): Some strange and unusual

revelation of that notable day to be near, which in other ages was

not made known to the world; upon which sign he presently appears.

Now whether this sign will be the appearing of the angels first;

or whether the opening of the heavens, or the voice of the arch-angel,

and the trump of God, or what, I shall not here presume to determine;

but a fore-word there is like to be, yet so immediately followed

with the personal presence of Christ, that they who had not grace

before, shall not have time nor means to get it then: And while

they went to buy, the bridegroom came; and they that were ready

went in with him, and the door was shut (Matt 25).

"And I will cause it to rain forty days and forty nights." This

length of time doth fore-pronounce the completing of the judgment:

As who should say, I will cause it to rain until I have blotted

out all the creatures, both of men, beasts, and fowls: and so the

after-words import; "And every living substance that I have made,

will I destroy from off the face of the earth."

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

him."

This note, as already I have said, doth denote him to be a righteous

man; one that might with honour to his God, escape the judgment

now to be executed: wherefore, the reiterating of this character is

much for the vindicating of God's justice, and for the justification

of his overthrowing the world of ungodly sinners.

But again, these words seem to respect in special, what Noah did

in the last seven days, in order to the commandment laid before

him in the three first verses of this chapter; and so they signify

his faithfulness to the word, and his observance of the law of his

God, even to the day that the rain began to fall upon the earth.

And therefore they preach unto us, not only that he began well,

but that he continued in godly and unfeigned perseverance; which

when perfected, is the most effectual proof, that what before

he did, he did with uprightness of heart, and therefore now must

escape the judgment. As it is said in the gospel of Matthew, "He

that shall endure unto the end, the same shall be saved" (Matt

24:13). Ver. 6. "And Noah was six hundred years old when the flood

of waters was upon the earth."

Four hundred and fourscore of which the world had leisure to study

the prophecy that God gave of him by the mouth of his father Lamech

(Gen 5:29); the other hundred and twenty he spent in a more open

testifying, both by word, and his preparing the ark, that God

would one day overtake them with judgment; yet to the day that

the flood came, the world was ignorant thereof (Matt 24:38,39).

(Astonishing is the fruits of sin:) So it came to pass, that in

the six hundredth year of Noah's life, which was the one thousand

six hundred fifty sixth year of the world's age, the flood of

waters were upon the earth, to the utter destruction of all that

was found upon the face thereof, Noah only being left alive, and

they that were with him in the ark.

Ver. 7. "And Noah went in, and his sons,[31] and his wife, and his

sons' wives with him, into the ark, because of the waters of the

flood."

They had hardly done their work in the world, by that it began to

rain, by that the first drops of the judgment appeared. They went

into the ark, says the text, because of the waters of the flood.

This should teach Christians diligence, lest they be called for

by God's dispensations, either of death or judgment, before they

have served completely their generations, by the will of God. Noah

had done it, but it seems he had but done it; his work was ended

just as the judgment came: "Be ye also ready; for in such an hour

as ye think not the Son of man cometh" (Matt 24:44).

Ver. 8, 9. "Of clean beasts, and of beasts that are not clean, and

of fowls, and of everything that creepeth upon the earth, there

went in two and two unto Noah into the ark, the male and the

female, as God had commanded Noah."

By these words it seems (as I also touched before) that the beasts,

and fowls, both clean and unclean, did come in to Noah into the

ark; not by Noah's choice, nor by any instinct that was common to

all, but by an instinct from above, which so had determined the life

and death of these creatures, even to a very sparrow; for not one

of them doth fall to the ground without the providence of our

heavenly Father.

"They went in unto Noah." And let no man deride, for that I say,

By an instinct from above; for God hath not only wrought wonders

in men, but even in the beasts, and fowls of the air; to the

making of them act both above and against their own nature. How

did Baalam's ass speak! (Num 22:28-30). And the cows that drew

the ark, have it right to the place which God had appointed, not

regarding their sucking calves! (1 Sam 6:10-14). Yea, how did

those ravenous creatures, the ravens, bring the prophet bread and

flesh twice a day, but by immediate instinct from heaven? (1 Kings

17:6). Even by the same did these go in to Noah, into the ark.

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

the flood were upon the earth."

Just as the Lord had denounced before: Look therefore, what God

hath said, shall assuredly come to pass, whether it be believed,

or counted an idle tale. The confirmation therefore of what God

hath spoken, depended not upon the credence of man, because it

came not by the will of man: "He hath said it, and shall he not

make it good?" It will therefore assuredly come to pass, whatever

God hath spoken, be it to save his Noahs, or be it to drown his

enemies; and the reason is, Because to do otherwise, is inconsistent

with his nature. He is faithful, holy and true, and cannot deny

himself, that is, the word which he hath spoken.

Ver. 11. "In the six hundredth year of Noah's life, in the second

month, the seventeenth day of the month, the same day were all

the fountains of the great deep broken up, and the windows [or

flood-gates] of heaven were opened."

As to the month, and the day of the month I have but little to say:

though doubtless, had not there been something worthy of knowing

therein, it would not so punctually have been left upon record;

for I dare not say this scribe wrote this in vain, or that it was

needless thus to punctilio it; a mystery is in it, but my darkness

sees it not; I must speak according to the proportion of faith.

"The same day were all the fountains of the great deep broken up."

By these words, it seems that it did not only rain from heaven,

but also the springs and fountains were opened; which together

with the great rain of his strength, did overflow the world the

sooner.

This great deep, in mine opinion, was also a type of the bottomless

pit, that mouth and gulf of hell, which at the day of judgment

shall gape upon the world of ungodly men, to swallow them up from

the face of the earth, and to carry them away from the face and

presence of God.

"And the windows [or flood-gates] of heaven were opened." That

is, that the water might descend without measure or order, even in

its own natural force, with violence upon the head of the wicked.

It came as water out of his buckets upon them, judgment without

mercy (Num 24:7).

This opening of the flood-gates of heaven, was a type of the way

that shall be made for the justice of God upon ungodly men, when

Christ hath laid aside his mediatorship; for he indeed is the sluice

that stoppeth this justice of God from its dealing according to

its infinite power and severity with men. He stands, like Moses,

and, as it were, holdeth the hands of God. Oh! but when he shall

be taken away! When he shall have finished his mediatory work: then

will the flood-gates of heaven be opened, and then will the justice

and holiness of God deal with men without stint or diminution,

even till it hath filled the vessels of wrath with vengeance till

they run over. "It is a fearful thing to fall into the hands of

the living God."

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

nights."

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

Ver. 13. "In the self same day entered Noah, and Shem, and Ham, and

Japheth, the sons of Noah, and Noah's wife, and the three wives

of his sons with them, into the ark."

This therefore more fully approveth of what I said before; to

wit, That they had hardly done their work in the world, by that

it began to rain; but so soon as they had done, the flood was upon

the earth. Much like this is that of Lot; it was not to rain fire

and brimstone upon Sodom, till he was got to Zoar: But when Lot

was entered, but just entered, "Then the Lord rained upon Sodom,

and upon Gomorrah, brimstone and fire from the LORD out of heaven"

(Gen 19:21-24).

Hence note, That the reason why God doth forbear to destroy the

world for the wickedness of them that dwell therein, it is for

the sake of the elect; because his work upon them is not fully

perfected. "The Lord is not slack concerning his promise" (2 Peter

3:9); no, nor as concerning his threatening neither,--but is

long-suffering to us-ward who are the elect; not willing that any

of us should perish: But when Christ, head and members, are complete

in all things, let the world look for patience and forbearance no

longer; for in that self same day the trump of God will sound, and

the Lord descend with a shout from heaven, to execute his anger

with fury, and his rebukes with flames of fire. Behold, he is now

"ready to judge the quick and the dead!" (1 Peter 4:5) "ready to be

revealed in the last time!" (1 Peter 1:5). The judge also stands at

the door (James 5:9); it is but opening therefore, and his hand is

upon you, which most assuredly he will do when his body is full

and complete.

Observe again, that providence sometimes so ordereth it, that as

touching the command of the Lord, necessity is as it were the great

wheel that brings men into the performances of them, as here the

flood drove them into the ark; as he said above, they went in

because of the waters of the flood: So concerning the ordinance

of unleavened bread, the first institution of that law, was as it

were accompanied with an unavoidable necessity, it was unleavened,

saith the text, "because they were thrust out of Egypt, and could

not tarry, neither had they prepared for themselves any victual"

(Exo 12:39).

It will be thus also at the day of judgment: Israel will be sufficiently

wary of this world, they will even as it were unexpressibly groan

to be taken up from hence; wherefore the Lord will come, as making

use of the weariness and groaning of his people, and will take

them up into his chambers of rest, and will wipe away all tears

from their eyes, as here Noah and his sons, &c. did enter into

the ark.

Ver. 14. "They, and every beast after his kind, and all the cattle

after their kind, and every creeping thing that creepeth upon the

earth after his kind, and every fowl after his kind, every bird of

every sort" or wing.

Without doubt this careful repetition is not without a cause, and

have also in the bowels of it some comfortable doctrine for the

church of God; every beast, all cattle, every creeping thing that

creepeth; every fowl and bird of every wing.

Fist this sheweth, that God hath respect to the fulfilling of his

word in the midst of all his zeal and anger against sin (Gen 19).

He doth not as we, being angry, run headlong upon the offenders,

but if there be but three in a kingdom, or one in four cities, he

will have respect to them (Eze 14:19,20).

Secondly, It sheweth that, how inconsiderable soever the persons

are, that are within the compass, and care of the love and mercy

of God, that inconsiderableness shall not be a let to their safety

and preservation: Yea, though they are but as these creeping things,

that creep upon the earth, or as the saying is, but as a flea, a

dead dog, or a grasshopper, or one of the least of the grains of

wheat, not one of them, nay, not a hair of the head of them shall

fall to the ground and perish.

Ver. 15, 16. "And they went in unto Noah into the ark, two and two

of all flesh, wherein is the breath of life. And they that went

in, went in male and female of all flesh, as God had commanded

him: and the Lord shut him in."

The Holy Ghost in this relation is wonderfully punctual and exact:

every beast, all cattle, every creeping thing, every fowl, and every

bird, after their kind went in; and saith he again, they that went

in, went in two and two; as if there had been an intelligence among

these irrational creatures, that the flood was shortly to be upon

the earth. Indeed, many among the sensitives have strange instincts,

as appendixes to their nature, by which they do, and leave to do,

to the astonishment of them that have reason: But that any instinct

in nature should put them upon afore providing of shelter from

the flood, by going into the ark, (a place to secure them, rather

than to save them, had not the occasion and command of God been

otherwise) it cannot be once with reason imagined. Wherefore, as

their going into the ark, so their going in two by two, and that

too male and female, plainly declares that their motion was ordered

and governed by heaven, themselves being utterly ignorant thereof.

"And they that went in went in male and female of all flesh, [both

man and beast] and the Lord shut him in," that is Noah; and those

that were with him.

These latter words are of great importance, and do shew us the

distinguishing grace of God, for by his thus shutting the door of the

ark, he not only confirmed his mercy to Noah, but also discovered

the bounds and limits thereof. As who should say, Now Noah you

have your full tale, just thus many I will save from the flood: and

with that he shut the door leaving all other, both man and beast,

&c. to the fury of the waters. God therefore by this act hath shewed

how it will go in the day of judgment with men. Those that (like

those beasts, and birds, and creeping things) shall come to Christ,

into his ark, before it rain fire and brimstone from heaven, those

will God shut up in the ark, and they shall live in that day; but

those that shall then be found in the world strangers to Jesus

Christ, those will God shut out: "They that were ready went in with

him to the marriage: and the door was shut" (Matt 25:10).

And observe, it is not said, that Noah shut the door, but the Lord

shut him in: If God shuts in or out, who can alter it? I shut, and

no man openeth (Rev 3:7). Doubtless before the flood had carried

off the ark, others besides would with gladness have had there a

lodging room, though no better than a dog-kennel; but now it was

too late, the Lord had shut the door. Besides, had there been now

in the heart of Noah, bowels or compassion to those without the

ark, or had he had desire to have received them to him, all had

been worth nothing, the Lord had shut him in. This signifying,

that at the day of judgment, neither the bowels of Jesus Christ,

neither the misery that damned men shall be in, will anything at

all avail with God to save one sinner more, "the door is shut."

Where you read therefore both in Matthew and Luke of the shutting

of the door, understand that by such expressions Christ alludeth

to the door in Noah's ark, which door was open while Noah and his

attendants were entering into the ark, but they being got in, the

Lord shut the door. Then they that stood without and knocked, did

weep, and knock, and ask too late. As Christ saith, "When once

the master of the house is risen up, and hath shut to the door,

and ye begin to stand without, and to knock at the door, saying,

Lord, Lord, open unto us; and he shall answer and say unto you, I

know you not whence ye are: Then shall ye begin to say, We have

eaten and drunk in thy presence, and thou hast taught in our

streets, [as Noah did of old]. But he shall say, I tell you, I know

you not whence ye are; depart from me, all ye workers of iniquity.

There shall be weeping and gnashing of teeth, when ye shall see

Abraham, and Isaac and Jacob, and all the prophets, in the kingdom

of God, and you yourselves thrust out" (Luke 13:25-28).

Ver. 17. "And the flood was forty days upon the earth, and the

waters increased, and bare up the ark, and it was lift up above

the earth."

While the ark rested, and abode in his place, no doubt but the

ears of Noah were filled with doleful cries from the wretched and

miserable people, whom God had shut without the ark, one while

crying, another while knocking, according to what but now was

related; which for ought I know might be many of the forty days,

but when the waters much increased, and lift up the ark above the

earth, this miserable company were soon shaken off.[32]

It will be thus also in the day of judgment; at the beginning of

that day the ears of the godly will sufficiently be filled with

the cries and tears of the damned and miserable world; but when

the ark shall be taken up, that is, when the godly shall ascend

into the clouds, and so go hence with Jesus, they will soon lose

this company, and be out of the hearing of their lamentable dolours.

"And the waters increased." God's judgments have no ears to receive

the cries, nor heart to pity the miseries of the damned. They cry,

it rains; they increase their cries, and the Lord does increase his

judgment. "And it came to pass, that as he cried, and they would

not hear; so they cried, and I would not hear, saith the Lord of

hosts" (Zech 7:13).

Again, As the waters were a type of the wrath of God that in the

day of judgment shall fall upon ungodly men: So they were also a

type of those afflictions and persecutions that attend the church;

for that very water that did drown the ungodly, that did also

toss and tumble the ark about; wherefore by the increase of the

waters, we may also understand, how mighty and numerous sometimes

the afflictions and afflictors of the godly be: As David said,

"Lord, how are they increased that trouble me? many are they that

rise up against me" (Psa 3:1).

"And the waters increased, and bare up the ark." The higher the

rage and tyranny of this world goeth against the church of God,

the higher is the ark lifted up towards heaven, the most proud

wave lifts it highest: The church is also by persecution more

purged and purified from earthly and carnal delights; therefore

it is added, "the waters bare up the ark, and it was lift up above

the earth."

Ver. 18. "And the waters prevailed, and were increased greatly

upon the earth; and the ark went upon the face of the waters."[33]

These words are still to be considered under the former double

consideration, to wit, both, as they present us with God's wrath

at the last judgment, and as they present us with a sign of the

rage and malice of ungodly men.

"And the waters prevailed"; that is, over all ungodly sinners;

though they were mighty, and stout, and cared for none, yet the

waters prevailed against them, as the fire and brimstone will do

over all the world at the day and coming of our Lord Jesus Christ.

Wherefore, well may it be said to all impenitent sinners, "Can thy

heart endure, or can thy hands be strong, in the days that I shall

deal with thee" (Eze 22:14), saith the Lord God? Oh they cannot,

the waters of the wrath of God will prevail against, and increase

upon them, until they have utterly swallowed them up.

"And the waters prevailed." Take it now as a type of the nature

of persecution, and then it sheweth, that as the waters here did

swallow up all but the ark, so when persecution is mighty in the

world, it prevaileth to swallow up all but the church; for none

else can aright withstand or oppose their wickedness. It is said,

when the beast had power to work, "the whole world wondered after

the beast" (Rev 13:3), and all men who were not sealed, and that

had not the mark of God in their foreheads, fell in with the

worship of the beast; as it is said, "And all that dwell upon the

earth shall worship him, whose names are not written in the book

of life of the Lamb" &c. (v 8), So then it might well be said,

"The waters prevailed and increased."

"And the ark went upon the face of the waters." It is said that

in the beginning the Spirit of God moved upon the face of the

waters, and here that the ark went upon the face of them. Indeed

the Spirit of God moveth, and the church, as God, walketh in

strange and unthought of stations. It is said, that God hath "a

way in the whirlwind, and in the storm" (Nahum 1:3). So he hath

upon the very face of the persecution of the day, but none but

the church can follow him here; it is the ark that can follow him

upon the face of the waters. Deep things are seen by them that are

upon the waters: "They that go down to the sea in ships, that do

business in great waters; They see the works of the Lord, and his

wonders in the deep" (Psa 107:23,24). Indeed it oft falls out,

that the church seeth more of God in affliction, than when she is

at rest and ease; when she is tumbled to and fro in the waters,

then she sees the works of God, and his wonders in the deep.

And this makes persecution so pleasant a thing, this makes the ark

go upon the face of the waters, she seeth more in this her state,

than in all the treasures of Egypt (Heb 11:24,25).

Ver. 19. "And the waters prevailed exceedingly upon the earth; and

all the high hills, that were under the whole heaven, were covered."

This second repetition of the prevailing of the waters, doth also

call for a second consideration.

1. It shews us, that all hope that any ungodly man might have at

the beginning of the flood to escape the rage thereof, was now

swallowed up in death. Indeed it is natural to the creatures, when

floods and inundations are upon the earth, to repair to the high

places, as they only that are left for preservation of life; where

life may be also continued if the waters do not overflow them: but

when it comes to pass as here we read, that all the hills under

the heavens are covered: then life takes its farewell, and is gone

from the world, as was the effect of the waters of Noah.

The hills therefore were types of the hope of the hypocrite, upon

which they clamber till their heads do touch the clouds, thinking

thereby to escape the judgment of God; but "though they hide

themselves in the top of Carmel, I will search and take them out

thence," saith God (Amos 9:2,3). The flood of his wrath will come

thither, even over the tops of all the hills. So that safety is

only in the ark with Noah, in the church with Christ, all other

places must be drowned with the flood.

2. We may also understand by this verse, how God in a time

of persecution will cut off the carnal confidence of his people.

We are apt to place our hope somewhere else than in God, when

persecution ariseth because of the word. We hope that such a man,

or that such outward means may prevent our being swept away with

this flood. But because this confidence is not after God, but

tendeth to weaken our stedfast dependence on him; therefore this

flood shall cover all our hills, not one shall be found for us under

the whole heaven (Jer 2:36,37). When the king of Babylon came up

against Jerusalem to war, then Israel, instead of trusting in

God, put their confidence in the king of Egypt, but he also was

swallowed up by this flood, that Israel might be ashamed of such

confidence; and this at last they confessed. "As for us, [said

they,] our eyes as yet failed for our vain help: in our watching,

we have watched for a nation that could not save us" (Lam 4:17).

It was requisite therefore that the hills should be covered, that

Noah might not have confidence in them; but surely this dispensation

of God was an heart-shaking providence to Noah, and they that were

with him; for here indeed was his faith tried, there was no hill

left in all the world; now were his carnal helpers gone, there

was none shut up or left: Now therefore, if they could rejoice,

it must be only in the power of God. As David said, "Shall I lift

up mine yes to the hills? whence should my help come?" So the

margin: "My help cometh from the Lord that made heaven and earth"

(Psa 121:1,2).

Ver. 20. "Fifteen cubits upward did the waters prevail; and the

mountains were covered." The height of Goliath was but six cubits

and a span (1 Sam 17:4), neither was Og's bedstead any more than

nine (Deu 3:11). Wherefore this flood prevailed far the highest of

those mighty ones: even fifteen cubits above the highest mountains.

Ver. 21, 22, 23. "And all flesh died that moved upon the earth,

both of fowl, and of cattle, and of beast, and of every creeping

thing that creepeth upon the earth, and every man: All in whose

nostrils was the breath of life, of all that was in the dry land,

died. And every living substance was destroyed, which was upon the

face of the ground, both man, and cattle, and the creeping things,

and the fowls of the heaven; and they were destroyed from the earth,

and Noah only remained alive, and they that were with him in the

ark."

In these words you have the effects of the flood, which was punctually

according to the judgment threatened. But observe, I pray you,

how the Holy Ghost, by repeating, doth amplify the matter. "All

flesh," "All in whose nostrils was the breath of life"; "All that

was in the dry land," "every living substance," "every man"; and

they were destroyed from off the earth: By which manner of language

doubtless there is insinuated a threatening to them who should

afterward live ungodly. And indeed the Holy Ghost affirmeth, that

these judgments, with that of Sodom, are but examples set forth

before our eyes, to shew us that such sins, such punishment. "Making

them an ensample, saith Peter, unto those that after should live

ungodly" (2 Peter 2:6). Nay, Jude saith, they are "set forth"

in their overthrow, for that very purpose (v 7). Wherefore this

careful repeating of this judgment of God, doth carry threatening

in it, assuredly foreshewing the doom and downfall of those that

shall continue to tread their steps.

Yea, mind how Peter hath it: For if God "spared not the old

world," &c. (2 Peter 2:5). Secretly intimating, that those that

then lived, being the first of his workmanship, and far surpassing

in magnificence, if he would have spared, he would have spared

them; but seeing he so dreadfully swept them away, let no man be

so bold to presume that wickedness shall now deliver him that is

given to it.

"And Noah only remained alive, and they that were with him in the

ark." Noah was that man of God that had set himself against a world

of ungodly men. The man that had hazarded life and limb for the

word of God committed to him; he "only remained alive," &c. Hence

note, That he was the man that outlived the world, that would for

God venture life against all the world. Wherefore the saying in

the gospel is true, He that will lose his life for my sake, shall

save it unto life eternal. Thus did Noah, and passed the end,

and went over the bounds, that God had appointed for every living

thing. Behold! he was a man in both worlds, yea, the world then to

come was given him for a possession.

"And the waters prevailed upon the earth an hundred and fifty days."

About the same time the scorpions mentioned of John, had power to

hurt the earth (Rev 9:10). Wherefore, the thus prevailing of the

water, might be a type of our persecution now in the New Testament

days. All which time doubtless Noah was sufficiently tried, while

the waves of the water had no pity for him.

CHAPTER VIII.

Ver. 1. "And God remembered Noah, and every living thing, and all

the cattle that was with him in the ark; and God made a wind to

pass over the earth, and the waters asswaged."

Moses having thus related the judgment of the waters, as they

respected the drowning of the world, and so typed forth the last

judgment: he now returneth to speak of them more largely, as they

were a type of the persecution and afflictions of the church, and

so sheweth how God delivered Noah from the merciless violence of

the waves thereof.

"And God remembered Noah." This word remembered is usual in scripture;

both when God is about to deliver his people out of affliction,

and to grant them the petition which they ask of him. It is said,

"God remembered Abraham; and sent Lot out of Sodom" (Gen 19:29);

that he remembered Rachel, and hearkened to her (30:22); that he

also remembered his covenant with Abraham, when he went to bring

Israel out of their bondage (Exo 2:24).

Hence note, that Noah was not both in an afflicted and a praying

condition; afflicted with the dread of the waters, and prayed for

their asswaging. It is a question accompanied with astonishment,

How the ark being of no bigger an hull or bulk should contain so

many creatures, with sustenance for them? And verily, I think that

Noah himself was put to it, to believe and wait for so long a time.

But God remembered him, and also the beasts, and every living

thing that was with him, and began to put an end to these mighty

afflictions, by causing the waters to asswage.

"And God made a wind to pass over the earth." The waters being

here a type of persecutors and persecution: this wind was a type

of the breath of the Lord's mouth, by which he is said to slay

the wicked. "He shall smite the earth with the rod of his mouth,

and with the breath of his lips shall he slay the wicked" (Isa

11:4). It was a wind also that blew away the locusts of Egypt (Exo

10:19), which locusts were a type of our graceless clergy, that

have covered the ground of our land.[34] Again the kingdom of

Babel was to be destroyed by a destroying wind, which the Lord

would send against her (Jer 51:1,2), which Paul expounds to be

by the breath of the Lord's mouth, and by the brightness of his

coming. This wind therefore, as I said, was a type of the breathing

of the Spirit of the Lord, by which means these tumultuous waves

shall be laid over, and God's ark in a while made to rest upon the

top of his mountain (2 Sam 22:19). For by the breath of the Lord

the earth is lightened, and by this lightning coals are kindled;

"yea, he sent out his arrows and scattered them, and he shot out

lightnings, and discomfited them. Then the channels of waters

were seen, and the foundations of the world were discovered at thy

rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa

18:14,15). "And God made a wind to pass over the earth, and the

waters asswaged." That is, in New Testament language, the afflictors

and afflictions of the church did cease and decay, and came to

nought.

"And the waters asswaged": To wit, by the blowing of this wind,

wherefore, as this wind did assault the waters, so it did refresh

the spirit of this servant of God, because by it the affliction

was driven away. Thus then by the wind of the Lord were these dry

bones refreshed, and made to stand upon their feet (Eze 37:9,10).

"And God made a wind to pass over." And God made it; when God

blows, the enemies of his truth shall pass away like waters that

fail.

Ver. 2. "The fountains also of the deep and the windows of heaven

were stopped, and the rain from heaven was restrained."

By these words we see, that when the church of God is afflicted,

both heaven and hell have their hand therein, but so as from

a differing consideration, and to a diverse end. From heaven it

comes, that we may remember we have sinned, and that we may be

made white, and tried (Dan 11:35); but from hell, from the great

deep, that we might sin the more, and that we might despair, and

be damned (Job 1:11; 2:5).

"And the fountains of the great deep." When God begins to slack

and abate the afflictions of his church, he rebukes, as it were

first, the powers of hell; for should he take off his own hand,

while they have leave to do what they list, the church for this

would be worse not better: But first he rebuketh them: "The Lord

rebuke thee, O Satan," that's the first; and then he clothes them

"with change of raiment" (Zech 3:1-5): The fountains of the great

deep were stopped, and then the bottles of heaven (Gen 15:14).

"And the rain from heaven was restrained," or held back, or made

to cease. Afflictions are governed by God, both as to time, number,

nature and measure. "In measure when it shooteth forth, thou wilt

debate with it: he stayeth his rough wind in the day of his east

wind" (Isa 27:8). Our times therefore, and our conditions in those

times, are in the hand of God; yea, and so are our souls and

bodies, to be kept and preserved from the evil, while the rod of

God is upon us (Jer 15:1-3).

Ver. 3. "And the waters returned from off the earth continually:

and after the end of the hundred and fifty days the waters were

abated."

The verse before doth treat of the original, the fountains of the

deep, and the windows of heaven, that they were shut, or stopped;

which being done, the effect beginneth to cease. Hence note, that

case and release from persecution and affliction cometh not by

chance, or by the good moods, or gentle dispositions of men, but

the Lord doth hold them back from sin, the Lord restraineth them.

It is said "the Lord stirred up the adversaries of Solomon" (1 Kings

11:14,23). Again, when the Syrians fought against Jehoshaphat, "the

Lord helped him, and God moved them to depart from him" (2 Chron

18:31). The Lord sent the flood, and the Lord took it away.

"And the waters returned from off the earth continually." When God

ceaseth to be angry, the hearts and dispositions of the adversaries

shall be palliated, and made more flexible. It is said, when the

afflictions of Israel were ended in Egypt, the hearts of the people

were turned to pity them; yea, he caused them "to be pitied of

all those that carried them captives" (Psa 106:46).

When you see therefore, that the hearts of kings and governors

begin to be moderated toward the church of God, then acknowledge

that this is the hand of God. "I," saith he, "will cause the

enemy to entreat thee well in the time of evil, and in the time

of affliction" (Jer 15:11). For by waters here are typed out the

great and mighty of the world, by the flowing of them, their rage;

and by their ebbing and returning their stillness and moderation.

"And the waters returned." That is, to the sea (Gen 1:9,10). "He

gathereth the waters of the sea together as an heap: he layeth up

the depth in store houses" (Psa 33:7).

By "gathering up," the persecutors may be understood, his gathering

them to their graves, as he did Herod, who stood in the way of

Christ (Matt 2:19,20). And as he did those in Ezekiel, who hindered

the promotion of truth, and the exaltation of the gospel (31:14).

"And after the end of the hundred and fifty days the waters were

abated." These words then imply, that for so long time, Noah, and

the church with him, were to exercise patience. They also show us,

That when the waters are up, they do not suddenly fall: They were

up four hundred years, from Abraham to Moses (Gen 15:13). They

were up threescore and ten years in the days of the captivity of

Babylon (Jer 25:12; Zech 1:12). They were up ten mystical days in

the persecution that was in the days of Antipas (Rev 2:10). And are

to be up forty and two months, in the reign, and under the tyranny

of antichrist (13:5). But they will abate; the house of Saul will

grow weaker; yea, they shall be gathered to their sea, and shall

be laid in the pit; yea, they shall not be on the earth, when God

shall set glory in the land of the living (Eze 26:19-21).

Ver. 4. "And the ark rested in the seventh month, on the seventeenth

day of the month, upon the mountains of Ararat."

These instances therefore were a type of Christ, the munition of

rocks (Isa 33:16), who is elsewhere called, the mountain of the

Lord's house (Micah 4:1); the rock upon which he will build his

church, and the gates of hell shall not prevail against it (Matt

16:18). For after the ark had felt the ground, or had got settlement

upon the tops of these mountains; however, the waters that came

from the great deep, did notwithstanding, for some time, shake,

and make it stir, yet off from these mountains they could not get

it with all their rage and fury. It rested there; these gates of

hell could not prevail. But mark, it did rest on these mountains

almost a quarter of a year, before any ground appeared to Noah.

A right figure of saving faith; for that maketh not outward

observation a ground and foundation for faith, but Christ the

rock, who as to sense and feeling is at first quite out of sight.

Hence the hope of the godly is compared to the anchor of a ship,

which resteth on, or taketh hold of the rock that is now invisible

under the water, at the bottom of the sea (Heb 6:19).

This then should learn us to stay on the Lord Jesus, and there to

rest when the waters have drowned all the world, and when all the

mountains and hills for help are as if they were cast into the

midst of the sea.

That is an excellent saying of the prophet, "God is our refuge and

strength, a very present help in trouble. Therefore will not we

fear, though the earth be removed, [as now it seemed] and though

the mountains be carried into the midst of the sea; Though the

waters thereof roar and be troubled; though the mountains shake

with the swelling thereof. Selah" (Psa 46:1-3).

Ver. 5. "And the waters decreased continually until the tenth month:

in the tenth month, on the first day of the month, were the tops

of the mountains seen."

In the third verse we read, that after an hundred and fifty days"

flood, the waters returned; that is, began to return, from off the

earth: Which beginning of their return, was, because that God had

mercifully remembered the prayer and affliction of Noah. Again, in

this verse we read, that from the day that the ark did rest upon

the mountains of Ararat, the waters decreased continually. Now the

resting of the ark on the mountain, was a figure of our trusting

on Christ. Hence it follows, that the tumults and raging of the

mystical waters, are made to decrease by the power of faith: "This

is the victory, even our faith" (1 John 5:4). As it is also said

of Moses, "By faith they passed through the Red sea" (Heb 11:29).

But above all take that as most pertinent, "Through faith they

subdued kingdoms,--stopped the mouths of lions,--and turned to

flight the armies of aliens" (Heb 11:33,34). Here you see faith

made the waters decrease; it took away the heat and rage of the

adversary.

"And the waters decreased continually until the tenth month,

[another period of time,] and in the first day of the tenth month

were the tops of the mountains seen." These mountains were before

the flood, a type of the hope of the hypocrites, and therefore

then were swallowed up, fifteen cubits under the waters. But now,

methinks, they should be a figure to the church of some visible

ground of deliverance from the flood; for almost three months the

ark did rest on the invisible mountains of Ararat. But now are the

tops of the mountains seen: A further sign that the waters were

abated; and a ground, that at length they would be quite dried up.

Let these mountains then be types of the high and mighty, which

God is used to stir up to deliver his church from the heat and rage

of tyranny and persecution, as they are often termed and called in

scripture, the mountains of Israel, for this very end. So then,

from our thus considering the mountains, Two things we are taught

thereby.

1. That when the great ones of this world begin to discover

themselves to the church, by way of encouragement, it is a sign

that the waters are now decreasing. Or thus: When God lets us see

the tops of the mountains, then we may certainly conclude, that

the rage of the waters abate.

Doubtless when God made promise of raising up Josias to Israel,

in Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in

Babylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of

these mountains, was comfort to the church in her day of affliction.

2. This should teach us while we are in affliction, to look this way

and that, if it may be that the tops of the mountains may be seen

by us (1 Sam 11:1-3). For though it be too much below a Christian

to place his confidence in men, yet when God shall raise up Josias

or a Cyrus, we may take encouragement at this working of God.

Therefore is that in the Psalms read both ways, shall I look to the

mountains? "I will lift up mine eyes unto the hills, from whence

cometh my help. Yet so, as that he would also conclude his help

did come from the Lord" (Psa 121:1,2). So then, we must take heed

that we look not to the mountains [alone]. Again, it is our wisdom

"to look to the mountains": only look not to them but when God

discovers them. Look unto them if God discovereth them; yet then

but so as means of God's appointing. But again, God doth not let

us see the hills for our help, before we have first of all seen

them drowned. Look not to them therefore while the water is at

the rising; but if they begin to cease their raging, if they begin

to fall, and with that the tops of the mountains be seen, you may

look upon them with comfort, they are tokens of God's deliverance.

Ver. 6. "And it came to pass at the end of forty days, that Noah

opened the window of the ark which he had made."

These forty days seem to commence from the discovery of the tops

of the mountains. Wherefore he did not presently go out of the

ark, but stayed there above fourteen days still, signifying unto

us, that we must not be therefore delivered so soon as the tops of

the mountains are seen, but may yet be assaulted with the waters

of the flood, days, and weeks, and months, &c.

When Moses was sent to deliver Israel, they came not presently out

of Egypt; neither seemed their burthens ever the light to sense or

feeling, though faith indeed did see the end (Exo 5:15-23). Again,

When he had brought them forth of Egypt, they came not in a day,

or a month, to Canaan; but, saith the Holy Ghost, He brought them

out, (or, forth of affliction) after that he had showed wonders

and signs in the land of Egypt, and in the Red sea, and in the

wilderness forty years.

Let us therefore take heed of a feverish spirit, while we behold

"the tops of the mountains"; possibly, for all they are visible

tokens to us of deliverance, themselves may be yet much under

water. We see what work Moses, Gideon, Jephthah and Samson had

to deliver Israel, even after more than their tops were seen. Be

content to stay yet forty days. David stayed, after he was anointed,

till years and times went over him, before he could deliver Israel

from the tyranny of its opposers.

"At the end of forty days Noah opened the window of the ark." This

opening of the window also, was a type, that now he was preparing

to take possession of the world. It also might be a type of the

opening the law and testimony, that light might by that come into

the church; for we find not that this window had any other use,

but to be a conveyance of light into the ark, and as a passage for

the raven and the dove, as may be further showed after. Now much

like this, is that of John: "The temple of God was opened in heaven,

and there was seen in his temple the ark of his testament" (Rev

11:19). And again, "I looked, and, behold, the temple of the

tabernacle of the testimony in heaven was opened." And then, as

the raven, and the dove came out of the window of the ark; so "the

angels," that is, the Lord's executioners, "came out of the temple"

that was opened in heaven (Rev 15:5,6).

Hence note, That though men may be borne with, if they lie in their

holes in the height of the tempest; but to do it when the tops of

the mountains were seen, if they then shall forbear to open their

window, they are worthy of blame indeed. When the lepers saw the

Assyrians were fled, and that liberty from heaven was granted to

Samaria, then they feared to conceal the thing any further; They

feared, I say, that if they went not to the city to declare it,

some judgment of God would befall them (2 Kings 7:9).

Ver. 7, 8. "And he sent forth a raven, which went forth to and

fro, until the waters were dried up from off the earth. Also he

sent forth a dove from him, to see if the waters were abated from

off the face of the ground."

Behold, the raven and dove are now sent out at the window of the

ark, as the angels are said to come out of the temple, when it was

opened in heaven. This raven therefore, and the dove, were figures

and types of those angels (Rev 15:5,6).

But to speak to them both apart. The raven went forth, but returned

not again to the ark. This is intimated by these words, "She went

to and fro, until the waters were abated, and dried up." This is

further evident by that antithesis that the word doth put between

the practice of the raven and the dove. The raven went forth, and

went to and fro till the waters were dried up. But mark it, "But

the dove found no rest for the sole of her foot, and she returned

unto him into the ark" (v 9). The raven then did find rest elsewhere,

the raven then returned not to him into the ark.

But what did the raven then do? Why, certainly she made a banquet

of the carcasses of the giants that were drowned by the flood; it

fed upon the flesh of the men that had sinned against the Lord.

The raven therefore was a type of those messengers that God sends

out of his temple against Antichrist; that is, for "eating the flesh

of kings, and the flesh of captains, and the flesh of mighty men,

and the flesh of horses." He was, I say, a type of those professors

that God saith he hath a great sacrifice to sacrifice unto, a

sort of professors in his church; as the raven was one that had

his being in the ark: These are they which Ezekiel mentions, that

were to eat flesh, and drink blood; to eat the fat till they be

filled, and to drink blood till they be drunken (39:17-20). These

also are the guests that Zephaniah mentions, and saith, God hath

bidden to the same feast also (1:7-14).

And let no man be offended that I say these birds are in the church:

For one effect of the sixth vial, was that battle of the great day

of God Almighty (Rev 16:16). Further, The angel that proclaims this

feast, calls to those that are God's guests, by the name of, "the

fowls that fly in the midst of heaven": That they should "come and

gather together to the supper of the great God: That they may eat

the flesh of kings, and the flesh of captains, and the flesh of

mighty men," &c. (Rev 19:17,18). Besides, this supper is the effect

of the going forth of the King of kings against the Antichristian

whore, whose going forth was at the opening of heaven, as the

going forth of the raven was at the opening of the window of the

ark (v 11-16).

Note therefore, That God, in the overthrow of the kingdom of

Antichrist, and at the asswaging of the rage of her tumultuous

waves, will send forth his birds amongst her fat ones, to partake

of the banquet that he hath appointed; who when they shall be

tolerated by that angel that standeth in the sun, will come down

to their feast with such greediness, that neither king nor captain

shall keep them from their prey: They will eat flesh, and fat,

till they be full, and drink the blood till they be drunk.

"Also he sent forth a dove from him, to see if the waters were

abated." This dove was a type of another sort of professors in the

church, that are of a more gentle nature (Matt 10:16); for all

the saints are not for such work as the raven; they are not all

for feeding upon the carcasses, the kingdoms and estates of the

Antichristian party, but are for spending their time, and for

bending their spirits to a more spiritual and retired work; even

as the dove is said to be harmless, and to mourn for communion

with her companion (Isa 38:14), and that is content if she hath

her nest in the sides of the rock, Christ (Jer 48:28). Wherefore

he adds,

Ver. 9. "But the dove found no rest for the sole of her foot, and

she returned unto him into the ark, for the waters were on the

face of the whole earth," &c.

The dove could not live as the raven; the raven being content, so

long as she found the carcasses; but the dove found no rest till

she returned again to Noah.

The raven therefore, though he was in the ark, was not a type of

the most spiritual Christian; nay rather, I think, of the worldly

professor, who gets into the church in the time of her affliction,

as Ziba did into the army of David, in the day of his trouble; not

for love to the grace of David, but that, if time should serve, he

might be made the Lord of his master's inheritance (2 Sam 16:1-4).

But David was content to let him go with him, and that too as

under such a consideration: as Christ also lets these ravens to

herd with his innocent doves; because he hath flesh to give them,

which the doves care not for eating.[35]

"But the dove found no rest." It seems the raven did, as it

is also with some professors, who when they by their profession

have advanced themselves to some worldly honour, they have ease

and rest, though, like the raven, they have it by going out of

the church.

"But the dove found no rest." Though all the enemies of God lay

tumbling in the sea, this could not satisfy a gracious soul: divide

her from the ark, and she finds no rest, she is not at ease till

she be with Noah. "And she returned unto him into the ark;--and

he put forth his hand, and took her, and pulled her in unto him

into the ark" (v 9).

Noah here was a type of Christ, who took the dove unto him:

And it shows us, That Christ hath a bosom open for the cries and

complaints of his people; for the dove returned a-weary with the

tidings of this, that the waters still raged. A fit figure of those

of the saints that are groaning and weary under the oppression

and cruelty of the enemy.

Hence note, That though thou hast no other tidings to Christ but

sighs and groans, and weariness, because of the rage of the waters;

yet he will not despise thee; yea, he invites thee, as weary, to

come (Matt 11:28-30).

Ver. 10. "And he stayed yet other seven days; and again he sent

forth the dove out of the ark."

This staying shows us, That he exercised patience, waiting God's

leisure till the flood should be taken away. This grace therefore

had yet seven day's work to do, before he obtained any further

testimony that the waters were decreasing. O this staying work is

hard work! Alas! sometimes patience is accompanied with so much

heat and feverishness, that every hour seems seven until the end

of the trial, and the blessing promised be possessed by the waiting

soul. It may be Noah might not be altogether herein a stranger: I

am sure the Psalmist was not, in that he often under affliction,

cries, But how long, O Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1;

89:46). Make haste! O Lord, how long! (90:13; 94:3).

"And again he sent forth the dove." The first time he sent her,

she brought no good news, but came panting and weary home; yet he

sends her a second time.

This should teach us, not to make conclusions too suddenly about

God's dispensation, saying it must be now or never; for it may be

the seven days are not out. The men of David said, This is the

day that the Lord will give thee the kingdom of Israel: But David

perceived otherwise, and therefore adds yet to his temperance,

patience (1 Sam 24:1-4; 26:8-10). Not sullenly saying like that

wicked king, Why should I wait on the Lord any longer? (2 Kings

6:32). But comforts himself with the truth of the promise, saying,

His time shall come to die, &c. He that believeth, maketh not

haste, but waiteth patiently, for the perfecting God's work in

God's time. That is excellent in the song: "I charge you [saith the

church] that ye stir not up, nor awake my love, until he please"

(Cant 8:4). Noah was much for this, wherefore he stayed yet other

seven days.

"And again he sent forth the dove." Elias did much like this, when

his servant, at the first sending, brought him no tidings of rain,

he gave him his errand again, saying, Go again: go seven times

(1 Kings 18:43-45). As Noah here did with the dove, and again he

sent her. Seeming delays are no hindrance to faith; they ought to

try it, and put it into exercise: As here it was with this good

man about the waters of the flood; he fainted not, but believed

to see the goodness of the Lord. That in the prophet is notable

as to this, "The vision is yet for an appointed time, but at the

end it shall speak, and not lie: thought it tarry, wait for it;

because it will surely come, it will not tarry" (Hab 2:3).

Ver. 11. "And the dove came in to him in the evening; and lo! in

her mouth was an olive-leaf plucked off: so Noah knew that the

waters were abated from off the earth."

"And the dove came in to him in the evening." Wherefore his

patience was tried this day also. All the day he heard nothing of

his dove. Surely she could not keep the wing all the day. Is she

drowned I tro? Is she lost? O, no! She comes at last, though she

stayed long. Samuel also stayed long before he came to Saul; but

Saul could not wait as Noah did, therefore he had not the benefit

of the mercy promised.

"The dove came in to him in the evening, and lo, in her mouth was

an olive-leaf," &c. Now he is recompensed for the exercise of

patience: As also was Abraham when God gave him Isaac; for after

he had patiently endured, he obtained the promise.

"And lo, an olive-leaf." A sign that God was going through with

his work of diminishing the waters: A sign, I say, and a good

experience of the continued love of God to his servant; according

to that of Paul, "patience worketh experience"; that is, it at

last obtaineth the blessing promised, and so settleth the soul in

a fresh experience of the love and faithfulness of God.

And lo! This word Lo, it is, as it were an appeal to all readers

to judge, whether God to Noah was faithful or no. So then, this

was not written for his sake only, but for us also that believe

in God, that we might now exercise patience, as Noah; and obtain

the tokens of God's goodness, as he; for lo the dove, at last,

though 'twas night first, came to Noah into the ark, "and lo in

her mouth was an olive-leaf plucked off: so Noah knew that the

waters were abated."

"An olive-leaf plucked off." These words, an olive-leaf plucked

off, do intimate, that Noah was now inquisitive and searching how

the dove obtained the leaf; that is, whether she found it as dead,

and upon the waters; or whether she plucked it off some tree: But

he found by the greenness and freshness of the slip, that she

plucked it off from the olive. Wherefore, he had good ground now

to be comforted; for if this leaf was plucked off from a tree, then

the waters could not be deep; especially, because as the story

tells us, the olive used also to stand in the bottoms, or valleys.

This should teach us, That not over highly we conclude messages or

tokens, to be signs of God's mercy. There are lying visions, and

they are causes of banishment; they we should beware of, or else

we are not only at present deceived, but our faith is in danger

of the rocks; for not a few have cast up all, because the truth

of some seeming vision hath failed. Mark how David handleth the

messenger that brought him tidings of the death of Saul: says he,

How dost thou know that Saul is dead? What proof canst thou make

of the truth of this story? (1 Sam 1:1-10). So should we say of

all those visions or messengers that come to persuade us, that

either inward or outward deliverance is for us at the door. Prove

these stories; look if they be not dead and lifeless fancies; see

if you can find that they were plucked off from the tree that is

green.

Ver. 12. "And he stayed yet other seven days; and sent forth the

dove; which returned not again unto him any more."

We read before of forty days' patience, and after that of seven

days' patience; and that after the waters began to return from off

the earth, and here again of seven days more. Whence not, That the

best of God's people, in the times of trials, find their patience

too short-winded to hold out the whole length of a trial, unless

the time be, as it were, cut in pieces. The prophet when he was to

lay siege against Jerusalem, he must rest the one side, by turning

him upon the other (Eze 4:2-6). It was with holy Job exceeding

hard, when he might not have time to swallow his spittle, when he

might not a little sit down and rest him. And if you observe him,

he doth not desire an absolute deliverance as yet, but only time

to take wind and breathe awhile; and then, if God will, to engage

in the combat again:[36] "How long [saith he] wilt thou not depart

from me." Depart: what quite? O! No, saith he, I beg not that

absolutely, but only so long as till a man might "swallow down

his spittle" (Job 7:19). This the church in Ezra's time took as

an exceeding favour. "And now [say they] for a little space, grace

hath been shewed from the Lord our God, to leave us a remnant to

escape, and to give us a nail in his holy place, that our God may

lighten our eyes, and give us a little reviving in our bondage"

(Ezra 9:8).

"And he stayed yet other seven days." Note again, That it is not

God's way with his people to shew them all their troubles at once;

but first he shews them a part; first forty days, after that seven

other days, and yet again seven days more; that, they coming upon

them by piecemeal, they may the better be able to travel through

them. While Israel was in affliction in Egypt, they knew not the

trial that would meet them at the Red Sea. Again, When they had

gone through that, they little thought that yet "for forty years

they must be tempted and proved in the wilderness."

And thus it was with this blessed Noah; he thought that by the

first seven days his trials might be ended. But behold, there is

yet seven days more behind: "and he stayed yet other seven days."

Further: There may also be by these words thus much insinuated,

That these periods of time might be also of Noah's prefixing: and

if so, then note, That the people of God in these days are not

the first that have been under mistake, as to the timing of their

afflictions. Noah counted it would end many days before it ended

indeed, even seven days, and seven days, and seven days to that;

for he sent forth his dove about the beginning of the first month,

in which month also were his two seven days' trials. Again, after

that he had stayed two seven days more, to wit, to the end of that

first month. Again, he stayed almost four sevens more; for he came

not out of the ark till the twenty-seventh day of the second month.

Hence therefore let Christians beware that they set not times for

God, lest all men see their folly. "It is not for you to know the

times or the seasons, which the Father hath put in his own power"

(Acts 1:7). Yea, I say again, take heed lest that for thy setting

of God a seven days' time, he set not thee so many as seven times

seven.

"And he sent forth the dove, which returned not again unto him

any more." This is the third time that the dove was sent to see

how the waters were abated on the face of the earth. The first

time she, by her restlessness, bespake the waters to be high and

mighty. The second time, by her olive-leaf, she notifieth that the

waters were low and ebbing. But this third time, she seems to be

weary or her service, she returned not again to him any more; yet

in her so absenting herself, she gives confirmation to Noah, that

the waters were even in a manner quite gone. If he will take this

for a proof let him, if not, let him hang in suspense with himself.

Hence note, that God will not be always testifying, by renewing of

his tokens, to that about which we have had sufficient conviction

before; for in so doing he should gratify and humour our unbelief.

Noah had received already two sufficient testimonies that the waters

were decreasing. First by his seeing the tops of the mountains, and

then by the olive-leaf; but notwithstanding these two testimonies,

his unbelief in part remains; but God will not humour such

a groundless mistrust, by giving him any further token, than the

very absenting of the dove. Much like this was that of Samson's

father; the angel once had told his wife, that she should have

a son that should deliver Israel; well, Manoah heard of this, he

also desired that he might see that man that had told his wife this

happy news. Now God thus far condescends, as to send the angel a

second time; but then, this being now a sufficient antidote against

their unbelief, the angel after the next departing, was not seen

again of them at all. But saith the word, The angel of the Lord

did no more appear to Manoah, and to his wife: So that now they

must live by faith, or not at all (Judg 13:3,9,21).

God's dealing with his people with respect to their spiritual

condition, is much like this. The Holy Ghost doth not use to confirm

us by new revelations of grace and justification, so often as by

our fond doubts or mistrust we call for and desire the same. But

having confirmed in us the testimony of Christ, it may be twice

or thrice, (for the testimony of two men are true) he then expects

we should live by faith. And observe it, if we have after such

testimony joyful communion with God, it is either by retreating to

former experience, or by arguing according to faith; that because

God hath done thus before, he therefore hath given me interest in

such and such promises and mercies besides.

I speak now of the first seals of the love of God to the soul,

after we have been sufficiently tossed upon the waves of unbelief,

as Noah was by the waters of the flood: such seals are few, the

Lord gave them to Solomon twice (1 Kings 11:9). And also twice to

his servant Paul (Acts 22:6,18). 'Tis enough that they have seen

"the tops of the mountains," and have had brought to them the

olive-leaf. Let them now believe this confirmation of mercy is

sufficient, and if they will not believe now, they shall not be

established.

Ver. 13. "And it came to pass in the six hundredth and first year,

in the first month, the fist day of the month, the waters were

dried up from off the earth: and Noah removed the covering of the

ark, and looked, and behold, the face of the ground was dry."

"And it came to pass." That is, by the working of God, that the

waters were dried up. This came to pass in God's time, to wit, in

"the six hundredth and first year, in the first month, the first

day of the month"; not in the times of Noah's prefixing. God's

time is THE time, the best time, because it is the time appointed

by him for the proof and trial of our graces, and that in which

so much, and so much of the rage of the enemy, and of the power

of God's mercy, may the better be discovered unto us; "I the Lord

will hasten it in HIS time" (Isa 60:22), not before, though we

were the signet upon his right hand (Jer 22:24).

Noah the only man with God in that generation, could not be restored

before the time; no more could Israel from the thraldom of Egypt

(Exo 13:4). Yea, the Son of God himself must here give place and

be content. And when Satan had ended all the temptation, when he

"had ended all,--then he departed from him for a season" (Luke

4:13).

"And Noah removed the covering of the ark, and looked." The failing

again of his expected comforter, caused him to be up and doing;

probably he had not as yet uncovered the ark, that is, to look

round about him had the dove by returning pleased his humour; but

she failing him, he stirs up himself, Thus it should also be with

the Christian now: doth he dove forbear to come to thee with

a leaf in her bill as before, let not this make thee sullen and

mistrustful, but uncover the ark, and look, and by looking thou

shalt see a further testimony of what thou receivedst by the first

manifestations: "He looked, and behold the earth was dry." Paul

tells us, that by looking we have a testimony like, or as that,

which at first was given us by the Spirit of the Lord (2 Cor 3:18).

"And behold the face of the earth was dry."

Ver. 14. "And in the second month, on the seven and twentieth day

of the month, was the earth dried."

This prospect was like the rain that we read of in another place,

that confirmed God's inheritance when it was weary: It was a

comfortable sight to Noah to see that the face of the earth was

dry; and now he could wait upon God with less trial and strain to

his patience the remaining days, which were fifty and four, to

wit, from the first of the first, to the twenty-seventh of the

second month, than he could one of the sevens that he met with

before. Indeed the path is narrowest just at entrance as also our

nature is then the most untoward; but after we are in, the walk

seems to be wider and easy; the flesh is also then more mortified

and conformable. The walk is but a cubit wide at the door, but

inward ten times as broad (Eze 42:4,11).

"And in the second month, on the seven and twentieth day of the

month, was the earth dried." So that from the first day it began

to rain, which was the seventeenth day of the second month in

the year before, unto this day, was Noah in the ark; it was just

a year and ten days. That was the time then that God had appointed

to try his servant Noah, by the waters of the flood: in which time

he was so effectually crucified to the things of the world, that

he was as if he was never more to enjoy the same. Wherefore Peter

making mention of this estate of his, he tells us, it was even

like unto our baptism; wherein we profess ourselves dead to the

world, and alive to God by Jesus Christ (1 Peter 3:21).

In the first verse of this chapter, we read that God remembered

Noah; but till now we read not, that the face of the earth was

dried. Hence note that our being under the rage of the enemy, doth

not argue that we are therefore forgotten of God, "he remembereth

us in our low estate," even when tossed to and fro by the waters

of a flood of temptations.

Ver. 15, 16. "And God spake unto Noah, saying, Go forth of the ark,

thou, and thy wife, and thy sons, and thy sons' wives with thee."

Now we are come to the end of the trial, and so to the time of

Noah's deliverance, and behold as he went in, so he came out: He

went into the ark at the commandment of the Lord. "And the Lord

said unto Noah, Come thou and all thy house into the ark" (Gen

7:1). And here again, "And God spake unto Noah, saying, Go forth

of the ark." Hence note, that notwithstanding the earth was dry

about fifty-four days before, yet Noah waited for the word of God

for his commission to bring him forth of the ark. Providence seemed

to smile before, in that the earth was dry, to which had but Noah

added reason, he must have concluded, the time is come for me to

go forth of the ark. But Noah knew, that as well the providences

of God, as the waters of the flood might be to try his dependence

on the word of the Lord: wherefore, though he saw this, yet because

he had no answer of God, he will not take the opportunity.

It is dangerous, or at least very difficult, to make the most

smiling providence of God our rule to act by: Had David done it,

he had killed Saul before the time, But David respected the word

of God (2 Sam 24:17-20). Elisha also would not suffer the king

to make that improvement of the providence of God, which reason

should be put in execution, when he rebuked the king's desire

that he had to have killed the Syrians, and commanded that bread

should be set before them, that they might eat, and go home again

to their master (2 Kings 6:19-23). Hear the word of the Lord,

ye that tremble at his word. "At the commandment of the Lord the

children of Israel journeyed, and at the commandment of the Lord

they pitched.--At the commandment of the Lord they rested in their

tents, and at the commandment of the Lord they journeyed; they

kept the charge of the Lord, at the commandment of the Lord, by

the hand of Moses" (Num 9:18-23).

"Go forth of the ark, thou, and thy wife, and thy sons, and thy

sons' wives with thee."

When God delivereth, he delivereth completely. Thus Israel also

went out of Egypt, they, their wives, their children, with their

flocks and herds, not an hoof was left behind (Exo 10:24-26). When

David's time was come to possess the kingdom, he brought along

with him those six hundred men that had been his companions in his

suffering state, every man with his household. But I say, he went

up to possess it, not simply by the voice of providence, though

Saul was dead, but "David inquired of the Lord, saying, Shall I go

up into any of the cities of Judah?" Nay, a general answer, even

from God, would not satisfy this holy man. "The Lord said,--Go,

but David replied, Whither shall I go? and he said unto Hebron"

(1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this

makes us all come safe to land. When men wrest themselves from under

the hand of God, taking such opportunities for their deliverance,

which are laid before them only for trial of obedience to the

word: they may, it is probable, have a seeming success; the end

will be as with Zedekiah king of Judah, affliction with addition.

The Jews that were left in the land of Israel, from the hand of

the king of Babylon, would flee to the land of Egypt (Jer 41:17),

that they might have quietness there, but they went without the

word of God, and therefore their rest brought them to their ruin

(42; 43).

Noah therefore chose the safest way, even to stay in the ark, till

God's word came. As it is also said of Joseph, "The word of the

Lord tried him"; till the word of the Lord came to deliver him,

and then he had deliverance indeed (Psa 105:19), as Noah also and

David had safe deliverance for himself and relations.

Ver. 17. "Bring forth with thee every living thing that is with

thee, of all flesh, both of fowl, and of cattle, and of every

creeping thing that creepeth upon the earth; that they may breed

abundantly in the earth, and be fruitful, and multiply upon the

earth."

Noah was not only to have in this deliverance, respect to himself

and family, but to the good of all the world. Men's spirits are too

narrow for the mind of God, when their chief end, or their only

design in their enjoying this or the other mercy, is for the sake

of their ownselves only. It cannot be according to God, that such

desires should be encouraged: "none of us liveth unto himself,"

why then should we desire life only for ourselves.

The church cries thus, "God be merciful unto us, and bless us; and

cause his face to shine upon us." Why? "That thy way may be known

upon earth, thy saving health among all nations" (Psa 67:1,2).

So David, "Restore unto me the joy of thy salvation; and uphold

me with thy free spirit. Then will I teach transgressors thy ways;

and sinners shall be converted unto thee" (Psa 51:12,13). So then,

we must not desire to come out of trials and afflictions alone, or

by ourselves, but that in our deliverance the salvation of many

may be concerned. It is said, when Israel went up out of Egypt,

there went up with them "a mixed multitude," to wit, of Egyptians,

and other nations: This going out of captivity was right, they

carried out with them the fowls, the beasts, and the creeping

things; to wit, the heathens of other lands, and so added increase

to the church of God (Exo 12:37,38). In Esther's time also, when

the Jews came from under the snare of Haman, they brought with them

to God many of the people of the provinces. "Many of the people

of the land became Jews" (Esth 8:17).

These words therefore, "bring forth with thee every living thing,"

&c. are not lightly to be passed over; for they shew us, that we

ought in our deliverance to have special respect to the deliverance

of others. And if our deliverance be with the word and liking of

God, it must needs have this effect. "When I shall bring again

their captivity, the captivity of Sodom and her daughters, and the

captivity of Samaria, and her daughters, then will I bring again

the captivity of thy captives in the midst of them" (Eze 17:53).

And indeed there is reason for this, for in every affliction and

persecution, the devil's design is to impair Christ's kingdom:

wherefore no marvel, that God designeth in our deliverance, the

impairing and lessening the kingdom of sin and Satan. Wherefore,

O thou church of God in England, which art now upon the waves of

affliction, and temptation, when thou comest out of the furnace,

if thou come out at the bidding of God, there shall come out

with thee the fowl, the beast, and abundance of creeping things.

"O Judah, he hath set an harvest for thee, when I returned the

captivity of my people" (Hosea 6:11).

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

multiply upon the earth."

This was God's end in preserving the creatures from the flood, that

again the earth might be replenished therewith. The same end he

hath in his suffering of the persecutors, and all manner of adversity

to take away but "a part," some (Amos 7:4). Some of them they shall

kill and crucify, leaving a remnant alive in the world, namely,

that they might breed abundantly in the earth, and be fruitful,

and multiply upon the earth. As he saith by the prophet Isaiah,

"He shall cause them that come of Jacob to take root: Israel shall

blossom and bud, and fill the face of the world with fruit" (Isa

27:6). And this after their deliverance from persecution: According

as he saith again, "The remnant that is escaped of the house of

Judah, shall again take root downward, and bear fruit upward: For

out of Jerusalem shall go forth a remnant" that is yet to replenish

the earth with converts (37:32). As Luke observes, that when the

churches in Judea, Galilee, and Samaria had rest, they "walking in

the fear of the Lord, and in the comfort of the Holy Ghost, were

multiplied" (Acts 9:31).

Ver. 18. "And Noah went forth, and his sons, and his wife, and his

sons' wives with him." Obedience is better than sacrifice. Noah is

at the beck of God, what he bid him do, that does he; and indeed

this is in truth to worship God, yea, this is to know and worship

God. It is said of Abraham, when he went at God's command to offer

up Isaac, that he counted it going to worship the Lord (Gen 22:5).

And God saith of Hezekiah, that he did "judgment and justice,"

judging the cause of the poor and needy; and then adds, Is not

this "to know me, saith the Lord?" (Jer 22:15,16). I bring these

to shew, that obedience to the word of God, is the true character

of God's people in all ages; and this very text, as also such

others before, is on purpose recorded by the Holy Ghost, to shew

you, that Noah was obedient in all things; yea, I may add, these

commands were to discover the proof of him, whether he would

be obedient in all things; and this was also his way with New

Testament churches (2 Cor 2:9). The sincerity of love, and of the

uprightness of the heart, is greatly discovered by the commandments

of God. "He that hath my commandments, and keepeth them," saith

Christ, "he it is that loveth me" &c. (John 14:21).

Ver. 19. "Every beast, every creeping thing, and every fowl, and

whatsoever creepeth upon the earth after their kinds, went forth

out of the ark."

These words are yet a further expression of the sincerity of Noah's

obedience, for that he at the command of God, did carefully search

and seek out every little creeping thing that God had brought to

him into the ark. Obedience in little things do ofttimes prove us

most; for we through the pride of our hearts are apt to look over

little things, because though commanded, they are but little (Jer

23:38). O, but Noah was of another spirit, he carefully looked

after little things, even after every thing, "whatsoever creepeth

upon the earth"; and not only so, but sought diligently that they

might go out in order, to wit, male and female, according to their

kind. Sometimes God would have men exact to a word, sometimes

exact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a

step (Eze 40:3,4,37). Be careful then in little things, but yet

leave not the other undone (Matt 23:23).

Indeed the command of God is great; if HE therefore commands us

to worship him, though but with a bird, we must not count such

ordinances insignificant, or below a human creature (Lev 14:52).

Ver. 20. "And Noah builded an altar unto the LORD, and took of every

clean beast, and of every clean fowl, and offered burnt-offerings

on the altar."

This is the fist work that we read Noah did, when he came forth of

the ark; and it shews us, that at this time he had a deep sense

of the distinguishing mercy of God. And indeed he had sufficient

cause to wonder, for the whole world was drowned, save only himself,

and they that were with him in the ark.

But I say, this was the first work, to wit, "to worship God." Hence

note, That a sense of mercy, of distinguishing mercy, naturally

engageth the heart to worship. It is said of Moses, when the name

of the Lord was proclaimed before him, as "merciful and gracious,

--and abundant in goodness and truth,--and that he pardoned iniquity,

transgression and sin"; that he "made haste, and bowed his head

toward the earth, and worshipped" (Exo 34:8).

"And Noah builded an altar." Although this altar be the first that

we read of, yet forasmuch as there was before a blessed church,

and also an open profession of godliness, together with offering

sacrifice, in all probability this was not the first altar that

was builded unto the Lord. Besides, we read not of any immediate

revelation, from which Noah had light and instruction to build it.

The text only saith, he built an altar unto the Lord; which may be

aptly expounded, according as he was wont in the other world.