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

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

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

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

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

"And the fear of you and the dread of you shall be upon every beast."

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

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

The image and presence of G.o.d is upon them! This makes the beasts of this world afraid. One of you shall chase a thousand.

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

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

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

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

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

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

This law seems to be ceremonial, although given long before Moses was; as also some sacrifices and circ.u.mcision were (John 7:22).

Wherefore we must seek for the reason of this prohibition. "Whatsoever man [saith G.o.d] there be of the house of Israel,--that eateth any manner of blood, I will even set my face against that soul that eateth blood, and will cut him off from among his people." Why?

"For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, No soul of you shall eat blood"

(Lev 17:10-12). Again, As here the prohibition is only concerning blood; so in another place, the word is as well against our eating the fat; "It shall be a perpetual statute for your generations, throughout all your dwellings, that ye neither eat fat nor blood."

And the reason rendered, is, For "all the fat is the LORD'S" (Lev 3:16,17).

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

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

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

These words are spoken to the church, which then resided in this family: Not but that G.o.d will avenge the blood that is wrongfully shed, though the person murdered be most carnal and irreligious.

"A man that doeth violence to the blood of any person, shall flee to the pit; let no man stay him" (Pro 28:17).

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

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

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

"At the hand of every man's brother will I require the life of man."

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

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

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

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

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

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

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

Ver. 10. "And with every living creature that is with you: of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth."

These words respect the whole creation (see chapter 8); for all the things in the world, devils only excepted, have a benefit by this covenant of G.o.d. And hence it is, that not man only, but "every thing that hath breath," is commanded to "praise the Lord"

(Psa 150:6): But observe it; as for the sin of man, they before were destroyed by the flood; so now by reason of the mercy of G.o.d to man, they are spared, and partake of mercy also. This is intimated by these words: "Every creature that is with you; every beast of the earth with you."

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

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

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

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

"Neither shall there any more be a flood to destroy the earth."

This covenant therefore, is not of that nature as the covenant was which was made with Adam, to wit, a covenant of works, as the only conditions of life; for by that was the ground, for man's sin, accursed, accursed, and accursed again. But now the Lord goeth another way, the way of grace, and forgiveness of sins: Wherefore now, not the curse, but the mercy of G.o.d, comes in on the back and neck of sin, still sparing and forgiving man, the great transgressor, and the beast, &c. and the earth, for the sake of him.

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

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

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

The second scripture is this. "I was in the Spirit: and, behold a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald"

(Rev 4:2,3). In these two texts there is mention of the rainbow, that was, not to be the covenant, but the token or sign thereof.

Now then the covenant itself must needs be the man that was set in the midst of the bow upon the throne; for so he saith by the prophet, "I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people" (Isa 42:6). The covenant therefore is Jesus Christ the Saviour, whom the bow in the clouds was a sign or a token of.

So then the sum of the text is this, That G.o.d, for the sake of the Lord Jesus Christ, will not again all the days of the earth, bring an universal judgment upon the creature, as in the days of Noah, and of the old world he did; for Christ by the worth of his blood and righteousness hath pacified the justice of the law for sin. So then the whole universe standeth not upon a bottom of its own, but by the word and power of Christ (Heb 1:2,3). "The earth [said he] and all the inhabitants thereof are dissolved: I bear up the pillars of it" (Psa 75:3).

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

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

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

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

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