An Exposition of Genesis, Genesis · Chapter 6
CAHP. VI.
HItherto in the whole fifth Chapter is finished the digression, which Moses made to set down the line of the Church from Adam to Noach from the creation to the flood. Which genealogy could not well be spared, it helping much to understand in what times the ev…nts following in the history were extant. The beginning of this sixth Chapter, seemeth fitly to be joyned to the end of the fowrth, it giving the narrative of the sad Apostasie of the Churches seed, after Scheth was set as a reformer, even from his time and forward unto Noachs time, when wickedness was so much expatiated, and piety confined within one family.
In this whole Chapter these general heads occurre.
1. The state of Apostasie of many in the Church, from that state of faith and holiness renewed by Scheth which was the provoking cause of the flood; from ver. 1, to the end of ver. 8, where the Hebrews cut of the first paragraph or lecture of the Law.
2. The state of the true Church in that time, from ver. 9. to the end of this, and in the following Chapters to the end of the nineth.
In the former general are observable.
First, the occasion of this Apostasy Ver. 1, 2.
Secondly Gods resolution hereupon previous. Ver. 3.
Thirdly, the state of Apostats it self, set out 1. By the character of the men Ver. 4. 2. By the observation of God. Ver. 5. 3. By Gods turning his respect. Ver. 6. 4. By Gods resolution for vengeance. Ver. 7.
Fourthly, an exception of one in whom the Church was preserved. Ver. 8. First, the occasion of this Apostasy is thus given Ver. 1. And it was when Adam began to multiply upon the face of the ground and daughters were born unto them:. — sonnes of men began, &c. Cald. — And it came to pass when men began to be many upon the Earth, &c. Sept. — Ver. 2. And the sonnes of Elohim saw the daughters of Adam that they where good (in form) and they took to themselves wives of all which they chose: — Sonnes of God seeing, &c. Sep. — And the Sonnes of the Princes saw, &c. Cal. the occasion of this great Apostasy as is here expressed, was the marriage of the Churches seed, such as are called the Sonnes of God, with the wicked idolatrous daughters of the world. In which passage these particulars are obvious. 1. The term of connexion,Ver. 1. and continuation of the history unto that mentioned in the close of the fourth Chapter. And it was, foreignor came to pass, — which immediatly connected unto that memorable record of Scheths time (that then men began to call upon the name of Jehovah, or to mind truly the things of God) this must be the meaning, and then upon this, when men began to multiply in the Church, did the mysterie of iniquity work, by the meanes afterward expressed to make this great Apostasy from pure religion set up by Scheth. 2. The events supposed in this history as previous & occasional to the following evil. First. When Adam or men began to multiply upon the face of the ground, — Wherein note.
1. The time hinted when they began, viz from the daies of Scheth.
2. The subjects spoken of, Adam as being now a common name to all his seed,foreign and in speciall, noting the seed of Kain who were out of the Church. So Adam, is taken in opposition to the sonnes of God, in this place. Sonnes of men Cal. — Men Sep. 3. The effect concerning them, they were multiplied, so was their ambition to exceed the Church in number, therefore took they more wives as Lemech did. 2ly & daughters were born unto them, foreign— Here note 1. The subiect of whom it is spoken, daughers, these became nets and snares to destroy soules. 2. The subject to whom, to them, viz the Cainite Familie, who never look to the education of their daughters in the fear of God; like Fathers, like children. — 3. Their production, they were born, and came out into the world under Gods providence, to be such temptations unto the Churches Seed. 3ly The first fall of the sonnes of the Church toward that great Apostasy which vexed Gods Spirit: wherein are discovered two great evills.
1. The lust of the eye,Ver. 2. and the Sonnes of God then saw the daughters of men, that they were fair, good, that is, of countenance Gen. 24.16. — wherein, 1. The subject falling, the Sonnes of God, foreignwhich doubtless is a term in opposition to Adam here, sonnes of men, as Sep. And it must note the seed of the Church such as came of the holy fathers, and for their professions sake are called sonnes of God, The Caldee reads sonnes of Princes, unto which signification Elchim may sometime be applied, and if so, here it must note, these holy Patriarchs named; but the first is better; that it be referred to God himself. 2. The lapse or fall itself, which was the lust of the eye. 1. The act, they saw, that is, they lustfully looked after, their eyes were full of adultery.foreign 2. The object, the daughters of men with the specification of them, that they were fair and beautiful, or good of countenance; this drew their eyes, no goodness or fear of God; onelyonly carnal beauty, fit to take lustful eyes.
Ver. 2.The lust of the flesh, And they took to themselves wives, of al which they chose, — Herein.foreign 1. The act of these declining soules, they took to themselves, They were, as if, sui juris, authors of their own acts, they desired no guidance, neither did they expect them to be given from God or by Gods will, but they took them, and they are the End of this too,foreign for they took them to themselves, making their own carnal pleasures the end of all their actions. 2.foreign The object wives, that is, women of an idolatrous, and wicked disposition to lie in their bosoms, and take away their hearts from God: that now they become altogether their wives, none of Gods. Deut. 7.3.4. 3. The rule of their action their own will, of al which they chose, which they would saith the Caldee; neglecting counsel from God, and advice of the holy Fathers then surviving; their lust is their rule, therefore they take such yoak fellowes whether God will or no.
Now take these Notes.
D. 1. In the highest times of reformation there have bin secret workings to apostasy. So in Scheths time, so in Christs.
D. 2. In the multiplying of the world usually abounds corruption, more infection among men and defection from God.
D. 3. It is a forerunner of an evil time of defection from God, the multiplication of the corrupt daughters of Adam. Ver. 1.
D. 4. The worst of women may be most beautiful in the flesh. so t'was now.
D. 5. Such being daughters of Adam or corrupt men onelyonly, become dreadful snares to catch and destroy em nent soules in the Church. So the Midianitish women. Num. 25.
D. 6. Men as Adam are opposit to the sonnes of God, in disposition & profession.
D. 7. Eminent sonnes of God by profession may be carried by the lust of the eye upon the beauty of corrupt and idolatrous women.
D. 8. The lust of the flesh may cause such sonnes to take such wives to them neerer then God. So with Salomon. 1. Kings. 11.1.2.
D. 9. Mens lust or will of flesh regulate them onelyonly in this against God.
D. 10. Carnal sensuality and uncleanness in the flesh, disposeth to all spiritual adultery and defection from God. Such was the issue.
The second head in the former general, is Gods resolution of forsaking them in their own lusts, which is previous to the full vengeance following. Ver. 3.Ver. 3. And Jehovah said, My Spirit shall not strive with man or Adam, in that also he is flesh, and his dayes shall be an hundred and twenty year. — My Spirit shall not abide among these men for ever. Gr. Sept. — This most wicked generation shall not abide before me for ever, because they are flesh, and their works most wicked, and an end shall be given unto them, an hundred and twenty years, if perhaps they be converted. Cal. In this resolve we have considerable, 1. The manner of its expression, And Jehovah said. — Wherein, 1. The discoverer, Jehovah himself, the Creator. 2. The discovery, He spake, i. e. made, out by revelation. 3. The subject to whom he said it, which though not expressed, yet doubtless, Noach especially is intended, who was a Preacher of righteousness. 2. Pet. 2.8. To him God made known his resolution, and by him to these Apostate Children: However the other surviving Fathers of the Church Lemech & Methuschelah, might also hear the word from God. 2. The matter here resolved and expressed. My Spirit shall not strive with Adam for ever. — This is a spiritual judgment threatned, making way for the devouring deluge; it is in short Gods prohibition or restraint of meanes, which should have done them good; Wherein, 1. The Agent prohibited, My Spirit, of which are several understandings. 1.foreign Some conceive it put for the natural soul which God gave them, as if it were, My Spirit or life which I have given them, to which the Caldee seem's to bend, rendering it, wicked generation. 2. Some look on it, as Gods Spirit of Anger, as if it should be that God would not alwayes restrain his anger but unsheath it. 3. By others and as the truth is it is taken for Gods Spirit which by Ministry, as well as secret operation did convince, rebuke, exhort, these backsliding children. By this spirit Christ is said to preach in Noach unto the spirits which were disobedient and now are in prison. 1. Pet. 3.18.19. This is Gods Spirit indeed proceeding from the Father and the Son, which is promised also by Christ to come and convince the world of sin, &c. 2.foreign The act prohibited shal not strive: taking it from a word signifying a sheath, and so read, my spirit shall not be sheathed, or in a sheath, viz. The soul should not continue in the body, but God would kill them, making this and the following judgment all one. The Sept. and Caldee read, Shall not abide, — My Spirit shall not abide. Sept. — This wicked generation shall not abide. Cald. But both different from the letter of the Text, Shall not strive is most natural in this place;foreign and then the meaning is, That Gods Spirit in ministry, and otherwise, should no more labour, teach, convince, reprove, exhort, by which means it had a long time by all the holy Fathers of the Church striven to keep this Apostat seed close unto God. Now saith Jehovah, it shall no more reason nor dispute, nor work upon them. This is a dismal sentence, and a sure forerunner of destruction. Nehem. 9.30.
The Spirit testifieth in the Prophets.
foreign1. The subject of the prohibition for Adam, with Adam, or in Adam, so it is read by several men; Adam doubtless notes these backsliding soules who were faln from the faith and holiness of the Church, and they are men in opposition to it; Now God saith, his Spirit shall not strive for them, that is to do them good, nor with them, that is by preaching in the Ministry, &c, nor in them, by inligthning, checking or convincing them, but they should be given up to their own reprobate spirits. 4. The time of this prohibition, it shall be for ever, foreignthat is, God will break of the strivings of his spirit, and it shall no more for ever bestow paines upon these lustful creatures. It is a long day of revenge. 3. The reason of this severe resolution from God, In that also he is flesh — Because they are flesh. Sept. That is, not flesh natural, nor flesh weak and infirme, but flesh corrupt, wicked, sinful, extremely opposit to the spirit of God. This man is in himself onelyonly and fully. Flesh is enmity to God. Rom. 8.7. Lust the very being of a sinner. 4. The respite, or limitts of time, which yet God vouchsafed to these Apostat soules, And his dayes shal be an hundred and twenty year. — Where may be noted. 1. The matter limited, that is, mens daves, even the time granted to these wicked ones to repent, before the overflowing scourge shall come, For it cannot be of the dayes of mens lives after the flood, because some lived much longer, but these dayes were doubtless belonging to that wicked seed. 2. The limitation 120 years, this therefore was spoken so long before the flood and then it must be about the 480th year of Noach, and the 662, of Lemech, and 840, of Methuschelach. Thus did God extend his patience to a wicked generation. A term, &c. Cald.
It teacheth us,
D. 1. God may hold his peace at the lustful uncleanness of sinners some time, but be will speake with terror.
D. 2. It is Gods word of threatning which is through revelation made out by his Preachers.
D. 3. Gods Spirit striveth for and with, and in men by the Ministry for their salvation.
D. 4. God may prohibit his Spirit any more to labor with rebellious soules.
D. 5. The impetuous lustings and uncleanness of flesh, inforceth God to forbid his Spirits striving with man.
D. 6. God will not alwayes labour in vain by his Spirit with corrupt man.
D. 7. Vsually God forbears sinners through patience in their resistings of his Spirit.
D. 8. There hath bin, and so is a term set to Gods patience towards sinners and then followeth his vengeance on them, 120 yeers. Ver. 3.
The third head in the first generall is a description of the state of these Apostats four wayes. 1. By the Character of the men in themselves. Ver. 4.Ver. 4. There were Giants in the earth in those dayes, and also after that the sonnes of Elohim went in to the daughters of Adam, and they bought forth unto them, These were mighty ones; who from of old were men of name. — foreign. Sep. — The sonnes of Princes &c, Cald. In this character we have these particulars to note. 1. A proposition of the state of these men, what they were with whom the Almighty hath this contention There were Giants in the earth in those dayes — wherein may be conceived. 1. The nature of them,foreign They were Giants. The word in the Hebrew comes from a root noting to fall, foreign and it is read by some Apostates, such as were faln from God — by the Caldee, mighty ones, men of stature and strength, which made others fall before them, by tyranny and cruelty. The Greek calleth them Giants, men of huge stature and of fierce, wicked, cruel dispositions, such as afterward would scale heaven if they could, it notes an excessive growth in wickedness, and disposition, and power to execute it. Num. 13.33. 2. Their place, in the earth, there where God had placed them to learn righteousness and do good and so to provide for heaven, but here on earth they forget God, and grow mighty in wickedness. This must needs be insinuated, for the bigness of their bodies on earth could not of it self provoke God; but here in the habitations which God gave them, they wrought wickedness with an high hand. 3. The time is noted also, in those dayes. that is, the very dayes of Gods striving with them, and waiting for their repentance, in this time they exercised their giant-like lusts, rapines, adulteries, cruelties and idolatries. This aggravates. 2. A proposition of their original, wherein we may note, it was from promiscuous marriages of Gods seed, with the seed of Adam, And also after that the sonnes of Elohim went in unto the daughters of Adam, and they brought forth to them, or they begat to themselves, as some read. Herein note. 1. The parents, sonnes of God and daughters of Adam; — These were sonnes of the Church and of those holy fathers, and so in profession sonnes of God, and these daughters idolatrous, whorish women of Kains family. 2. There acts, 1. Congression, they went in, that is, not rightly as in Gods way, but lustfully, promiscuously, adulterously. 2. Production. they brought forth to them, that is, the women bore the children to them, or the men begat children to themselves, both wayes it may be understood; so that unclean association and production are the causes of these Giants.
3. A proposition of their repute in the world, these were mighty ones who from old were men of name. Herein is reported. 1. Their power foreign so Nimrod is called, that is, earthly might, and an arm of slesh to execute lust. 2. Their fame, they were men of name that is,foreign renown, as ours read, but this is in the account of themselves, and their generations, but infamous in the Church and with God himself. 3. Their antiquity, from of old, that is, from Kain, Lemech, &c. they gott them this repute on earth, but not from the beginning. So boast the wicked of their Ancestors, but it is all vile with God.
Note from this.
D. 1. Giants in natural might and power, may be also Giants, mighty men in sin, mighty to drink, &c. Isai. 5.
D. 2. Gods earth is made the habitation of all impiety and wickedness by mighty sinners.
D. 3. The greatest might of sinners is but earthly.
D. 4. Giants in sin are most violent with God when he strives to save them.
D. 5. Vngodly, adulterous, and lustful mixtures of men and women bring forth these Giants.
D. 6. Sin phansieth a mighty power, Antiquity, and Renown to it self.
D. 7. It is but a contemptible name and power with God which the mightiest of sinners have.
D. 8. The spirit records these names of sinners that they may sink and rott. Ver. 4.
The second character of these Apostats,Ver. 5. is made by Gods observation of them as it followeth. Ver. 5. And Jehovah saw that much was the wickedness of Adam in the earth, and every imagination of the thoughts of his heart was onelyonly evil al the day, or every day. — But the Lord God seing that the maliciousnesses of men were multiplied in the earth, and that every one imagineth in his heart carefully upon evil things every day. Sept. — And it was open before the Lord that much was the wickedness of man in the earth, and every imagination of the thought of his heart was evil every day. Cald. In this second discovery of the old world which perished by the waters, are considerable.
1. The order of it, and that must needs be consequent upon the former warning, after the 120 years determined; and probably it was somthing neer the expiring of this term, when it was observed, that there were notwithstanding such Giant-sinners, and an universal depravation of all flesh.
2. The particulars in it, which are these, 1. An act of God, and Iehovah saw, &c. 2. The object of that act is twofold (1) External, that the wickedness of man, &c. (2) Internal. And every imagination, &c.
Or els thus. First, the provoking cause of the vengeance following set out two wayes. (1) By outward wickedness. (2) By inward filthyness of man. Secondly. Gods animadversion thereupon.
3. The meaning of the words is to be declared. 1. Gods act of animadversion. — And God saw. 1, The copulative particle is read by some, as noting time, when, &c. And so this verse runneth into the next that followeth, which no way varieth the sense,foreign for the vengeance expressed after, is consequent on this. 2. The act is Iehovahs seeing, which carrieth in it, as it is used after the manner of men.
1. Forbearance while he looked on all this. 2. Indignation against that evil which he saw. 3. Animadversion to meet with the workers of iniquity. God is not as those atheists said. Psa. 10.11. Job. 22.13.4. Certain conviction by Gods sight, that mans evil was in himself and from himself.
2. The evill which Jehovah observed hath a double character here.foreign 1. Externall, That much was the wickedness of Adam in the Earth. — In which these terms are observable. 1. The subject of this evill, it was not a small number of men, but man in universal, onelyonly Noach and some few excepted by grace; Adam as Adam in himself considered without the manifestation of grace is the subject here spoken of. 2.foreign The evill it self seen, wickednes, this word is comprehensive of all evill of sin, but being here contradistinct to the sin of thought, it must in reason note the externall practice of all abominable prophaness and ungodliness, and the audacious acting of their villanies before the sun. 3 The adjunct of this evill,foreign It was much, (1) multiplied in number. (2) Aggravated in weight. (3.) Heightned in degrees, it was numberless, unmeasurable, and overflowing wickedness after all the warnings given from the holy Patriarchs. Fourthly. The extent for place, it was in the earth, that is spread over all the face of the earth where ever a man was there was this wickedness; so that the whole earth was corrupted, as ver. 11. Fiftly. The truth and certainty of this, it was no false report brought upon man, but God himself saw it, and observed it. So that from all these may appear. (1) Universality and (2) Bitterness of evil; (3) Multiplicity, weight and impudency of sin. (4) Overspreading (5) Certainty of his cause. 2. Evil internal, which added to the cause of this vengeance threatned, and which God observed is thus described. And that every imagination of the thoughts of his heart were onelyonly evill al the day — In these is a deeper search and more emphatical discovery of the provoking evil of man even from overflowing sin in their inward parts.Ver. 5. The subject of this evil is also the universality of man in himself [onelyonly such excepted whom grace changeth] of all the rest the observation of God here is true,
foreign1. The part depraved set out in three expressions. 1. His heart, which in scripture sense comprehendeth the whole inward man, Mind, Will, affections, conscience, &c. Prov. 23.26. 2. Thoughts of heart, these note inventions, determinations, purposes and resolutions, all the workings of the heart from foreign — 3. Imagination of those thoughts,Ch. 8.21. Deut. 31. v. 21. which notes the very first forming, rise, or fiction of those thoughts in the bent and inclination of them. 2.foreign The Universality added unto this part,foreign all or every imagination, not one excepted. 3. The depravation it self, it is evil, that is cross, perverse, maliciously working against God; universally opposit to that which is called good, which is the pure and holy will of God. foreign. Tedious, and irksom things to God, so the Greek rendreth it, every one thinketh or studieth in heart these evil things. 4. The aggravation of this evil, from the limitation of the heart to it, onelyonly evil, somtime foreign is taken by way of extenuation. Gen. 19.11. But added here to sin, onelyonly evil, it is a most heavy aggravation, every imagination of the thought of mans heart is onelyonly wicked and nothing else. The greek is emphatical, foreign, diligently. 5. The aggravation from continuance, thus it is all the day, that is, not a moment excepted, or every day, not one day better then another with them. And all this truly charged on them from Gods owne knowledg.
Q. Doth not Moses speak of the Giants sinners onelyonly and not of man generally?
A. 1. That he speaketh of them is no doubt. 2. Yet he speaks of them as Adam, as in their own estate without grace and therefore what he saith is competent to every man as such.
Q. Is not the speech hyperbolicall?
A. No. But a charge of very truth from Gods own knowledg; and which man will confesse when God openeth his eyes to see it. Every word here is spoken plainly and in truth, and nothing less can be found in man.
Now observe.
D. 1. God seeth otherwise than man, such as are men of name here are men of shame with God. This from the Connection.
D. 2. Increase of sin after warnings from God, is full of provocation.
D. 3. Adam as Adam, that is, a creature faln from God is nothing els but sin.
D. 4. Vniversall, bitter, multiplied, aggravated, outspreading wickedness among men, falls under the most strict and severe observation of God.
D. 5. All the inward parts of man as man with all the first motions and operations are onelyonly and alwayes evill, perverse, and cross to God.
D. 6. Gods eye beholdeth mans inward as will as outward wickedness. None is hid.
D. 7. Inward and outward wickedness allowed by man must needs make Gods eye evil to them.
D. 8. Gods eye giveth the true judgment of mans wickedness, and none can reverse it. No shifts, &c. Ver. 5.
The third character of the Apostate world, is that their wickedness turned the heart of God against them, as followeth. Ver. 6.Ver. 6. And it repented Jehovah because he had made Adam in the earth, and he was grieved in his heart. — And God thought within himself because he had made man upon the earth, and thoroughly considered. Sept. — And it repented the Lord in his word, that he had made man in the earth; and he said in his word, that he would break in peeces their strength according to his pleasure. Cald. In these is presented a further character of the old world by that provocation, which causeth God to turn his heart against them. Wherein we have. 1. An act attributed unto God, twofold: (1) Of repentance (2) Of grief. 2. The ground of it, that he had made man. 1 An act of repentance And it repented Jehovah, the first act or affection here attributed to the Lord is repentance;foreign which being such a thing as necessarily supposeth a change of mind and will, upon want of sore-cast or frustration of ones end, seemeth very unreasonable to be spoken of God. It is therefore worth observing, what is spoken properly and what improperly of God. Properly it is thus written, God is not a man, &c. Numb. 23.19. 1. Sam. 15.29. This is convertible with God; to be in a state not subject to repentance, and to be God; no ignorance, no mistake is with him, no improvidence, therefore no repentance. Improperly, and after the manner of men, God is said to repent in several places, as well as here, 1. Sam. 15.11, &c. But this must be understood in such sense as is competent to God; now his being is not capable of such a change as repentance is. Repentance therefore in scripture use is two-fold. 1- Efficientis, when the agent is of such mutable principles that he is forced to change counsels, and will, and wayes, to avoid evil unseen, and obtain good. This is peculiar to creatures, not to God 2. Effecti, when events are changed among men besides and against their expectation; evil is sent of God when they expect good, trouble for peace, &c. This in respect of several events is affirmed and denied concerning God. So God is said to repent of making man, that is, he was resolved to destroy them and as they secured themselves in vain thoughts of peace, God turned it into trouble. So Gods repenting that he made Saul King, is as much as that he resolved to unmake him: it was a change with Saul, but not with God; and somtimes, God saith, he will hide repentance from his eyes, and his gifts are without repentance, to note the immutable state of his redeemed and called, that they shall not be changed, because he changeth not. Hosea. 13.14. Rom. 11.29. foreign — Sept. Inward thought and purpose to visit man's work. 2, The other act or affection attributed is grief, — and he multiplied grief, foreignor grieved much in his heart; as the conjugation Hithp. beareth. This also after the manner of men is spoken of God. For properly …od is impassible & cannot suffer from creatures. 1. The act then is to be understood of such kind of effects upon the creature which use to arise from grief (1) Departure from (2 Opposition to (3) Destruction of the thing that doth grieve. So in God. 2. The earnestness, frequency, and thoroughness of this grief is imported. Psa. 95. 3. The intimacy and depth, in his heart, which is the deepest in man, and noteth the deep displeasure taken against these sinners. Hebr. 10.38. This phrase is synonymous, my soule shall have no pleasure, &c. foreign. — Sept. throughly pierced his mind. 2. The ground of these affections so expressed, — Because he had made man on the earth. This may not be understood as if God misliked his own work, but looks upon it as corrupted by sin, and so sets his heart against it. Herein therefore note. 1. The object, that Adam, spoken of before, apostate and corrupted, who was great in wickedness, and all inwardly polluted at all times. 2. Gods act about him, that he made him, not such a one, but his creature bearing his image, that God now resolves to unmake him or destroy him; that is to be understood by grieving and repenting. 3. In the earth, the place which God created for pure creatures, but now it was made a cage of uncleanness; this God resolves to rid away, and therefore distasteth: and turneth from them.
Take some observations from it.
D. 1. Attributes of God after the manner of men are given to help us, not to debase him.
D. 2. Gods animadversion of sinners and opposition to them are acts inseparably united.
D. 3. Jehovahs repentance of dispensing good to the wicked is no change of his mind, but a bitter change of their condition.
D. 4. Gods grief from Apostats is no passion from them, but acts of Abhorring, opposition and destruction of them.
D. 5. Deep and double, and fervent is Gods distast of corrupted Adam, overwhelmed with sin.
D. 6. Gods workmanship upon Apostate sinners will not exempt them from the woful change of his repentance
D. 7. Adam apostat, and wholy corrupted, is the onelyonly grief to Gods heart, and repentance of his eyes, even to destroy them.
D. 8. God will not suffer the earth to give comfort to sinners Apostate from him. Sin makes the sweetest habitation the place of vengeance. Ver. 6.
The fourth character of the Apostate world is from the resolution of vengeance against them, the issue of Gods grief and Repentance. ver. 7. And Jehovah said, I wil blot out Adam whom I have created from the face of the ground, foreignfrom Adam unto the beast, unto the creeping thing, and unto the foul of the heavens, because I repent, that I have made them — And God said, I will blot out man, whom I have made from the face of the Earth, from man unto beast, and from creeping things unto the fowl of heaven because I am troubled in mind that I have made him. Sep.— — Because it repents me in my world that I have made him. Cald. In all this it appears that sin was come to an high pitch, to give such provocation to the most high. Here these particulars are observable. 1. The expression of his purpose. And Jehovah said. 2. The vengeance resolved, I will blot out &c. 3. The extent of his vengeance from Adam, &c. 4. The reason again repeated, because it repents &c.
1. The expression of Gods purpose is in these words, and Jehovah said — To whom, and by whom? Doubtles by Noach the preacher of righteousness unto the old world, and the other Patriarchs, who had received the counsell of God. This word was no other then the execution of his decree, to powre out wrath upon the world of the ungodly. 2. The reason decreed and resolved on, I will blot out Adam, whom I have created from the face of the ground, — Wherein are considerable.
1. Gods act, I wil blot out from the face of the ground, The expression is metaphoricall, taken from washing away of filth with water, as in cleansing of dishes. 2. King. 21.13. Used somtimes for blotting out sin, (Ier. 18.23.) by pardon; and houses by destruction, (Ezek. 6.6.) In this place it notes (1) bitter destruction, such as commeth from displeasure (2) Utter destruction, destruction without repair. 2. The object of this is Apostate Adam. 3. The term from whence he is thus washt away, the surface of the ground, (1) The place of being, (2) The place of hope, al aggravate this act of vengeance. 3. The extent, From Adam to the beast, to the creeping thing, and to the sowle of the heavens — In summe the vengeance reacheth to every thing that might be helpfull unto man. 1. The ground, the solid, whereon man could live, he is washed from that. 2. Labouring beasts, that were for use of man, perish with him. 3. All other usefull creatures of earth and heaven.
Quest. Why must these perish?
Answ. (1.) To aggravate mans sin. (2.) To increase mans punishment; as when house and goods and sinners are made to perish together.
4. The reason; because it repents me that I have made them. — In all these are the aggravating causes of their sin. 1. That God had made them & given them being. 2. That yet they had turned Gods heart justly against them. 3. That all the confluence of creatures were abused by them to sin, and therefore to perish with them.
Note hence.
D. 1. Gods conceptions of wrath are not long without expressions of it. From the connexion.
D. 2. God alone is the onelyonly avenger of violence offered to his own glory. None for him. Isai. 63.3.
D. 3. Bitter and utter destruction is determined upon an Apostat ungodly World.
D. 4. Adam Apostate cannot keep his foot upon the ground.
D. 5. Adams sin brings ruine upon his comforts, as well as on himself.
D. 6. The whole Creation feeleth vengeance for the sin of man.
D. 7. Gods creating goodnesse is a deep aggravation of the sin of such, as rise against him.
D. 8. Gods being contrary to wicked creatures brings full destruction upon them and theirs. Ver. 7.
The fourth head in the first general is the exemption of one family from the common deluge in which God preserved his Church, as followeth, Ver. 8.Ver. 8. But Noach found grace in the eyes of Jehovah. But Noe found grace before the Lord God. Sept. — — But Noach found mercy before the Lord. Cald. In which passage of Noachs exemption from the common deluge on the ungodly World.
Those terms occurre as considerable, 1. The adversative particle of connection, which puts his estate opposit to the World. (1.) Which must be read here, But, shewing the diversity of his condition. Jehovah resolves to blott out the World of Apostats, but not Noach. 2. The cause of his exemption. Grace in the eyes of the Lord. — Wherein 1. The principle of this good, Jehovah himself, He that was, and is, and is to come, He who made all flesh, and is the onelyonly self sufficient cause of all good to his creatures; This most High God, of himself and for himself maketh this difference. 2. The goodness from this God, which works this exemption.foreign That is, Grace. — Now this is Gods free motion of his goodness unto sinners, blotting out iniquity, which otherwise would blott out them. Exod. 34. ver. 6. 3. The way of communicating this Grace, and that is, by Gods eyes, which notes the special respect God hath to Noach, through which he brought home that grace for his exemption:foreign God hath properly no eyes, but by them is noted, that respect of souls is had by God, and through that eye, giveth grace, for acceptance, justification and deliverance. 3. The object of this exemption, Noach. (1.) A single person. (2.) A son of Adam a sinner. (3.) An head of a family, with his. 4. The way of applying this grace & the fruit of it, He found it, — So this phrase is used, Gen. 19. ver,foreign 19. about Lot, and Exod. 33. v. 12. of Moses. Of Onesiphorus. 2. Tim. 1. ver. 18. Of beleevers, Heb. 4. ver. 16. )1.) A reception of faith. (2.) A real reoeption. 3. A free reception without desert, onelyonly God freely cast's respect on soules, and they have it: It is not sought nor acquired by mans paines, but found in the way as a gift from God. It is gross therefore that the Jesuit, makes it a mercenary finding of grace, that is, by Noach living a single life 500 year which yet was not so and if it had, what could that deserve of God? or as much as he changed this condition also, and lived in marriage as other holy Patriarchs; It is evident God was pleased with his estate, and did respect his family
Quest. Did not Methusalach and Lemech, &c. find grace as well as Noach?
Answ. Yea, no doubt, unto justification, therefore this is not to be exclusively to any other beleever, but onelyonly to the wicked World.
And again as to one special effect of this grace to be delivered from the waters he alone injoyed, and not others who were ceased from the earth.
Wee learn.
D. 1. States and natures of gracious ones stand in opposition to the ungodly World. But from the connection.
D. 2. Jehovah onelyonly is the alsufficient principle of his peoples good.
D. 3. Jehovah by free grace onelyonly makes a difference between his saints and the world in saving.
D. 4. Gods respect unto poor soules, doth alone communicate grace and salvation to them.
D. 5. Gods gracious eye singleth out soules, whom he delivereth from the worlds destruction.
D. 6. Faith must be the finder of grace with God, and no work nor price of man. Ver. 8.
Here endeth the first lecture of the Law, called Bereshith. Marked with three foreign.
The state of the ungodly world b…ing declared with the vengeance determined on it in an universal ruine, the first general of this Chapter is shut up with the exemption of one person and family, in whom the Church must be preserved. Secondly. Now followeth the description of the state of the Church in this time of Gods taking vengeance on the world, continued to the end of the nineth Chapter. All which is taken up in three main heads. First. The state of the Church in that time of Gods warning before the flood came. Ch. 6. ver. 9 to the end. Secondly. The state of it in the time of the flood. From the first ver. of the seventh Chap. to the 12th ver. of the eighth Ch. thirdly. The state of it after the flood for the term of Noachs life, from Ch. 8. ver. 13 to Ch. 9. ver 29. The first head is comprised in the residue of the sixth Chapter, wherein are these branches.
1. The nature of the Church, specified in Noach, ver. 9.
2. The number of the Church, in the chief members. ver. 10.
3. The occasion of Gods singling out these repeated, ver. 11.12.13.
4. The warning and rule to Noach of making the Ark. ver. 14.15.16.
5. The use of this Ark discovered. ver. 17 to the end of 21.
6. The obedience of Noach to Gods word. ver. 22.
1. The nature of the true Church as exemplified in Noach, is thus described. ver. 9.Ver. 9. These the generations of Noach: Noach was a just man, perfect in his ages, Noach walked with God, or to God. — These are the generations of Noe. Noe being a man, just, perfect in his generation, Noe pleased God. Sep. — Noach walked in the fear of God. Cald. Here beginneth the second Parasha, or section of the Law among the Hebrewes, called Noach, which continueth to the 12 Chap. whereof there are 54 in all, which were read in the Jewes synagogue every Sabbath in the compass of a yeere. With reference to the matter here in hand, it containes a true description of the nature of Gods Church exemplified in Noach wherein are observable.
1. The title from the Father of the Church. These, &c.
2. The description of its nature exemplified in this Father by 3 Characters. 1. Just. 2. Perfect, 3. Walking to God.
1. The title is thus. These the generations of Noach. In which note, generally, that it is prefixed to all the following history of the Church; specially consider these terms: 1. The subject in that preface, these, — Which is demonstrative looking to all the events which are hereafter related concerning the Church of God.
foreign2. The attribute, the generations of Noach, — This word is used to comprehend all the works of God about the heavens and the earth.foreign Gen. 2.4. So all the successive issues of providence from Adam are called the generations of Adam Gen. 5.1. Now God putting an end to his race, he beginneth the history of all his providences in his Church and in the world, from Noach. So that, generations here doth not signifie as some time strictly the first of the loines from one to another, but all the issues of providence attending the successive seed; for all these are reported here under this title. And these are said to be the generations of Noach, not as the genitive of the efficient, as if he should beget all these, but of the subject original, concerning whom and his issue all things following are thus reported by God.
2. The description of the nature of the Church as exemplified in one, held out to be the duty of all its members stands in 3 characters.
1. He was a just man,— This is spoken of him, after he by faith found grace in the eyes of Jehovah;foreign so that it is consequent upon grace not precedent; therefore such as was freely given him, not any acquired by his own works; so that the Apostle calleth him the heir of righteousness, which is by faith. This gift of righteousness both by imputation from Christ, and infusion by his spirit, doth here denominate Noah a just man, such all true Church members must be; passively and actively righteous.
2. He was perfect, foreign— Not legally so called that is absolutely conformed to every title of Gods Law by his personal obedience. So none ever was, but the son of God manifested in the flesh: But evangelically perfect, that is in another, even Christ the head, by whose spirit his heart was conformed to the Law of his God, and so sincerely subject to Gods will though by reason of flesh cohabiting, he could not act up fully to the will of God. He had respect to every command of God, though he reached it not in actings; such a one is called a perfect man. Gen. 17. 1. Psai. 119.1.6. So Noach here, (1) His quality, perfect. (2) The time, in his time when wickedness overflowed to provocation.
3. Noach walked with or to God. — In which Character, 1. The subject is Noach still, that gracious one who had favor and power with God, the Father of the Church from whom it's line is now drawn upon earth. 2. The motion, He walked, the seventy read, He pleased, paraphrasing rather than translating the Word. The word is metaphoricall,foreign and used here to set forth the whole conversation of the children of the Church; These particulars are to be noted in it. 1, The proper sense of it; now as walking is a motion of any creature from a principle of life within, disposing it to seek it's own good and perfection; so it note's here, a moving external of a renewed soul from a principle of spiritual life within inclining it to be stirring still toward it's own perfection, so that it noteth all spiritual action. 2. The extent of it, reacheth both the general and special calling of a soul; so Noach walked, as one generally called of God to be his Servant; and as specially called to be a Preacher of righteousness: In both which he did not sit still but was walking contrary to the ungodly World in righteousness and holiness, and testifying against their wickedness severely, pronouncing the sentence of destruction on them, so ministerially condemning them, as is noted of him by the Spirit. Hebr. 11. vers 7. 2. Peter 2. vers 5. — 3. The intention of this act, which is carried in the conjugation Hithpael, it notes repetition of the act, fervency and pursuit of it, he walked and walked. yea he vehemently, or mightily walked- So he preached and so he wrought righteousness in the time of the inundation of wickedness and highest opposition to Gods truth. 3. The term of all this motion, To God, or with God, both rendring the preposition will abide;foreign and so it notes both the rule of all his motion, God, and his company in motion, God, and his end of motion, God All this was said of Enoch before, but (as is conceived) impiety was not grown to that heigth of impudency, and universal reigne, as now in Noachs time: of which Christ takes so especial notice. Mat. 24.37.38.39.
Take these Notes hence.
D. 1. Wickednes confounding the Church with the world makes God shut up that intervall with judgement and to begin a new account. Now he reckoneth from Noach. These are, &c.
D. 2. Grace will not suffer the Church to cease but continueth its being in the accepted ones of God.
D. 3. Grace makes a record of the Churches state and propagation for the use of future ages.
D. 4. In one person or family the Church may be preserved visible, from whence it shall grow afresh in after times.
D. 5. Righteousness by saith must qualify the Church of God, from the first to the last in the line of it.
D. 6. Evangelical perfection in an head (Christ) turning hearts to all Gods commands sincerely, is proper to the Church.
D. 7. In the worst of times true saints labour to be the more perfect towards God.
D. 8. External motion in sincerity, fervency, and constancy from a spirit of life, must shew the Church.
D. 9. God alone must be the rule, company and end of Church walking.
D. 10. Grace alone from God causeth this righteousness perfection and walking with God.
2. Now followeth the number of the Church, at least the chief menbers of it, all issuing out of the loines of Noach, who were preserved from destruction.Ver. 10. Ver. 10. And Noach begat three sonnes Shem, Cham, and Japhet. — Sep. Cal. same. In this is recorded the immediate issue from Noach before the flood, among whom the visible Church, was preserved in being, when the world of Apostacy were destroyed in the deluge. This is repeated with respect to the foregoing title, to describe, in some part, the generations of Noach, as also to let us see the small beginnings of the Church of God after the flood, where about we may observe, 1. The number, they were but three. Such as were begotten, added to their father Noach, with all their wives, who made up the full Church. 2. The order: Japheth the eldest, Shem second, Cham third. The reason of Shems priority was given, Chap. 5.32. 3. The nature of these, 1. Shem the eminent seed from whom came Christ. 2. Japhet hopefull, in coming into Schems. lot. 3. Cham of cursed sinfull disposition. Yet all these making up the professed visible Church in that time, the very worst putting on a visor of holiness. So that however the Church in its nature is a society of saints called out of the world, and all members should be such, yet accidentally under Gods providence, and Satans malice, while it is visible, it is mixed. 4. The father of all these, Noach, a man gracious wrth God, and walking alwaies to him, out of his loines they come.
We may learn.
D. 1. Fruitfulness in body is an effect of grace, to continue Gods Church.
D. 2. The holiest parent cannot bring forth an holy seed; that is born of grace. Noah could not.
D. 3. Little or smal may be the visible Church; father and sonnes and wives but eight.
D. 4. In the visible Church may be such as are not saints indeed; but far from it. as Cham.
D. 5. Grace put's the last before the first, and the yonger before the elder. Shem is before Japhet.
D. 6. Mixtures in the Church not destructive to its being were permitted not to divide. But to put them upon purging it.
3. The occasion of Gods singling out these, is here againe repeated, which was the cause of destroying the world. Ver. 11.Ver. 11. And the earth was corrupted in the sight of Elohim, and the earth was filled with violent iniquity. — With rapines. Cald. — But the earth was corrupted before God, and the earth was filled with unrighteousness Sept. — ver. 12. And Elohim saw the earth and behold it was corrupted, for al flesh had corrupted his way upon the earth. — Sept. same. — All flesh, every one, or all flesh of miserable man. Cald. — Ver. 13. And Elohim said to Noach, an end of al flesh is come in my sight, because the earth is filled with violent iniquity from the face of them, and behold I corrupt them with the earth. — The season of every man is come before me, because the earth is filled with unrighteousness by them, and behold I will corrupt them, and the earth. Sept. — Because the earth is filled with rapines, from the face of their most wicked works, &c. Cald. — In all this is but repeated the cause of Gods severe wrath against the world, and the occasion of singling out his Church. In special, these things are reported. First. The corrupt estate of the men of the world. ver. 11.
2. Gods animadversion of them ver. 12. 3. Gods sentence for judgment on them. Ver.Ver. 11. 13: In the former these particulars are considerable. 1. The subject of the evil spoken of. The earth, — Which note's by a metonymie, the men of the earth, and properly, by reason of them, the very earth it self was the remotest subject of all provoking evil. 2. The evil it self spoken of this earth, which is two fold, 1. More spirituall intended against God. (1) The sin, it was corrupted, — It note's such a corruption as is in death,foreign wh…n the soul is gon, and the carkass left to putrifie and rot. This is used properly, by the spirit to note that corruption of sin, which divides the soul from God, and takes away spiritual life, which it should have by union with him & worshipping of him. So its applied to idolatry or spiritual adultery. Exod. 32.7. Deut. 36.5. &c. (2) The aggravation expressed in that it was To Gods face. Gen. 10.9. — 2. Civil, more immediately looking to man, so it is said, the earth was filled with violent iniquity, foreign— Where. 1. The evil, is most cruel, horrid oppression, violence and wrong upon men; al unrighteousness, as Sept.foreign or Rapine, theft & violence, as Caldee. 2. The measure it was full, mens hearts and hands full, and thereby the earth brim ful; there's no room for more wickedness. Secondly, in Gods observation note.Ver. 12. 1. Inspection, And Elohim saw the earth, — That is, took notice of sinners, and let not a sin miss his eye. 2. Demonstration, And behold it was corrupted, — 1. The note of admiration, behold, loe sets forth the evidence. 2. The corruption demonstrated is such as before; onelyonly we may take in all the former verse. 3. The reason of this inspection and admiration, for al flesh had corrupted his way upon the earth, — Where.foreign 1. Flesh, is meant of man, as the Caldee paraphraseth, so called from his Apostasy from Spirit and enmity to it, as well as from his frailty, and worst part, that ruled over him; the universality of this subject is to be noted, all flesh. 2. The sinful act attributed to this subject is corrupting, which notes killing, defiling by sin, making rotten and stinking. 3. The object, his Way, foreignthis borrowed expression notes all a mans life, bent and conversation towards God and Man; the course they did drive below. 4. The place of this evil, upon the earth, which was the habitation that God made for their comfort, and this they rendred odious by their sin. Thirdly, in Gods sentence for judgment, we have, 1. The Judge giving out sentence, And Elohim said to Noach. Ver. 13.— God to him primarily, and by him passeth sentence on the World. 2. The sentence, An end of all flesh is come in my fight, — wherein observe, 1. The Subject is universall all flesh. The same men. 2. The evill sentenced, an end of destruction and vengeance. (3) The certainty of it,foreign in Gods sight, or it is before him, and shall not fail. 3. The reason repeated, because the earth is filled with violent iniquity from their faces, The very Continent by the men, was filled with violent injuries, and that from their faces, opposed to Gods face before, the end was in his face, and the provocation in their faces; by them the Sept.—from the face of their most wicked works, Cald. The summe is, their faces were against God to sin, and his face against them for vengeance. 4. The execution resolved,foreign And behold I will corrupt them with the earth — wherein, 1. The act of execution by God himself, I will corrupt, the word is the very same, with that which sets forth their sin, so the seventy also do express it; the Caldee, I will destroy, which is the same with his corrupting; but thus God answereth their wickedness, that as they have corrupted Gods worship and name, and made it a filthy abominable thing; and corrupted their wayes, that they stink in his nostrils, so he is resolved to corrupt them in his wrath, and make them stink under his vengeance. A like expression we have, 1. Cor. 3.17. 2. The object all flesh corrupted with sin, 3, The extent of vengeance, them with the earth Heb. — Them and the earth. Sept. So far as sin polluted so far shall the flood wash it, that it appear no more,
The notes from hence are these.
D. 1. Apostasy from God and pollution of worship, is the corruption of men.
D. 2. Such corruption in Gods face is high provocation.
D. 3. Violent injury to man accompanieth Apostasy from God.
D. 4. Fulness of such iniquity makes a World ripe for judgment. Ver. 11.
D. 5. God must see and mark iniquity done in his face.
D. 6. God layeth open all corruption of men, which he seeth.
D 7. Man is a self-corrupter; he pollute's his own way.
D. 8. The habitation of sinners aggravat's their corruption. Ver. 12.
D. 9. God revealeth his wrath before he strikes.
D. 10. The face of God put's an end to all corrupted flesh.
D. 11. The face of men filling the earth with violence, set's the face of God against them to destroy them.
D. 12. Man and Earth corrupted by sin shall be corrupted with vengeance.
D. 13. God himself hath declared it, and will do it. V. 13.
4. Gods warning and rule to Noah for making the ark now followeth, ver. 14. Make for thy self an Ark of Gopher-trees, nests thou shalt make in the Ark: and thou shalt pitch it, within and without with pitch. — Of squared trees, &c. Sept. — Of Cedar trees, mansions thou shalt make in the Ark, and cover it within and without with pitch. Cald. — Ver. 15. And this (is it, or the measure or fashion) by which thou shalt make it 300 cubits the length of the Ark, 50 cubits the breadth of it, and 30 cubits the heighth of it — And so shalt thou make the Ark, the length of 300 cubits. &c. Sept. — And so thou shalt make it, the length of the Ark shall be, &c. Cald. — Ver. 16. A clear light shalt thou make to the Ark, and in a cubit shalt thou finish it from above, and the door of the Ark thou shalt set in the side thereof, with lower second and third stories thou shalt make it. — Joyning together thou shalt make the Ark, &c. Sept. — A window thou shalt make in it, &c. mansions lower, second, and third thou shalt make in it. In all which, we have these things considerable. 1. A command for making an instrument of salvation. 2. Direction for the matter of it, ver. 14. 3. Direction for the measure of it, ver. 15. 4. Direction for the form or fashion of it, ver. 16. 1. The command for making is in these words.
Make for thee an Ark: Ver. 14.The occasion of this command was Gods denunciation of utter ruine upon the whole world by a deluge: at which word Noah doubtless must be astonished, and to bear up the heart of this holy one, he gives him now some visible discovery of his safety in the midst of all this desolation, by commanding him to provide this instrument of salvation. Of this command it will be fit to understand, the right sence of the letter and the due application of it. These terms are considerable.
1. The subject of this Command to whom it came, Noah primarily and by him to those that were saved, his sonnes, to whome it is probable other hands were joyned, but to him especially this warning came.
2. The Command or warning it self,foreign Make thou, that is according to my will, goe about and finish the instrument of salvation which I shew thee. In which is a promise included that he should not make it in vain, but in his obedience he should find God working.foreign
3. The instrument to be made, an Ark. The word here is no where used but in this place and Exod. 2. v. 3. Another word [Aron] is used for the Ark wherein the Tables were, which Moses put in the Tabernacle; this must needs signifie such an instrument that is fit to save by water; it was the first invention for living upon the waters; and therefore such a vessel, that might float on the waters; whither made square at ends, or more round as our ships, it is a needless dispute; but here is the first entrance of navigation, that ever was, and that from God instructing man. Not as the Poet, Aes circa pectus erit, &c. The Greek hath one word foreign, for both, Heb. 9.4. Chap. 11.7.
4. The end to which this must be made, for thy self, not excluding but including his house. Hebr. 11. v. 7. Wherein was the Church visible at this time. 2. The application of this is to a spiritual use, as a figure of Christ in whom all soules are saved spiritually, and Baptism by water, signifying the like thing unto us. 2. The matter of this instrument is two fold. 1. Principal — Gopher trees. foreignThe Caldee reads Cedar, others, Pine trees, others Firre. The word is used no where but here, for any tree. We need not be anxious in this, it was such matter as was fit to float upon the waters, and keep them out. But of this the Ark was to be made, and therein several partitions. — Nests thou shalt make in the Ark, that is, roomes, cabbins, mansions, for the several creatures. Numb. 24.21. 2. The other (additional) matter was pitch, — And thou shalt pitch it within and without with pitch, this also was matter, to defend from the soaking and destroying power of the waters; the word here used for pitching sometime signifieth to make atonement, or to expiate: and such may be the application of these fit instruments (though low, and base) to those means by which we are delivered from wrath to come. Thirdly. The measure of the instrument —.Ver. 15. And this is the measure whereby. This is Gods providence to set the quantity of the instrument of salvation as well as the nature; the dimensions of which are three, which we may consider in the letter and in the application.foreign 1. Length — The length of the Ark 300 cubits. What the measure of this cubit was, is hard to guess, onelyonly to stop the mouths of scorners, who deride this as a fable, that so smal a vessel should contain so many creatures; doubtless, God is wiser than man, and whatever length these cubits were of, yet they were sufficient to contain what God commands to go into the Ark. 2. Breadth, — Fifty cubits the breadth, so this was but the sixth part of the length. 3. Height — And thirty cubits the height, or stature, the tenth part of the length. The application of which may be the sufficient extent of means & those dimensions of breadth length, depth and heigth of the mystery of Christ.
Ver. 16.Fourthly. The form or fashion of it, set out in 3 parts. 1. A window, A clear light shalt thou make to the Ark, and at a cubit thou shalt finish it, foreign— This was for light and air, by which the creatures might be preserved; it is questioned whether more or one; the word may carry such a sense as beareth the kind of light; now more might be comprehended in this one. This is truth, it was for light and air sufficient for all the Creatures.foreign This is applied to Christs inlightning. Ephes. 1 vers 17 18. 2. A door; — And a door to the Ark thou shalt set in the side of it; This was the entrance in for all, which were preserved by it, and applied spiritually, notes Christ the enterance into the Church. Joh. 10. 3. The several stories, which were three, lowest, second and third stories thou shalt make it. — These doubtless were for distinct places for several creatures; which were placed higher or lower is not certain, and needless to dispute; all was ordered in the most convenient way for preservation. In its application it may note, how sufficient the means is for salvation which God provideth for the Church in Christ. To be so curious as to apply each particular to its proper signification will be bootless; for as much as man can know no more than God revealeth.
Take these notes from it.
D. 1. In powring out indignation on the wicked world, God provideth for his saints.
D. 2. God alone knoweth how to deliver the just from destruction to come.
D. 3. However God alone saveth, yet it is by meanes.
D. 4. Man must use Gods means in order to salvation according to his prescript.
D. 5. In Gods command of using means, there is implied a promise. As to make the Ark.
D. 6. Means of salvation to sight are but mean and despicable, A little timber and pitch.
D. 7. Several nests and mansions are in the Ark of the Church. Nests, &c. Ver. 14.
D. 8. All Church work for salvation must have its line and measure from God.
D. 9. Sufficient dimensions doth God give to the meanes of salvation for his people. Breadth, and length, &c. Ver. 15.
D. 10. Light must be in the means or instrument of mans salvation.
D. 11. A door or entrance must be for soules to come into the Ark of the Church and live.
D. 12. A due proportion of place is designed by God for all creatures admitted into the Church Arke for salvation. Ver. 16.
5. The use of the Ark here discovered now followeth from Ver. 17. to 21,
Ver. 17. And I, behold I am bringing the flood of waters upon the earth, to corrupt all flesh, to which in it is the spirit of life from under heaven, all that is in the earth shal expire. — Shall dye. Caldee. — But behold I will bring a flood of water upon the earth to corrupt all flesh, wherein is the breath of life under heaven, and whatsoever things are upon the earth shall dye. Sept. — Ver. 18. But I wil make my covenant stand firm with thee, and thou shalt enter into the Ark thou and thy sonnes thy wife, and the wives of thy sonnes with thee. — Sept. and Cald. same.
Ver. 19. And of every living thing of al flesh thou shalt bring into the Ark, couples of al, to live with thee, male and female they shal be. — That they may be sustained, &c. Cald. — And of all labouring beasts, and of all wild beasts, and of all flesh, two by two of all, thou shalt bring into the Ark, that thou mayest nourish them with thee, &c. Sept. — Ver. 20. Of the sowl after his kind, and of the beast after his kind, and of every creeping thing of the ground after it's kind, couples of all shal enter with thee, that they may live. — Shall come in unto thee to be nourished with thee, male and female. Sept. — Shall enter with thee that they may abide. Cald. — Ver. 21. And thou shalt take unto thee of all food which is eaten, and thou shalt gather it ap to thee, and it shal be for thee and for them for meat. — Cald. same. — Of all meat which ye eat, &c. it shall be for thee and them to eate. Sept. — In all this passage is discovered. 1. The natural use of the Ark, upon occasion of Gods purposed vengeance in bringing the flood of waters. Ver. 17. 2. The spiritual use of it, I wil make, &c. Ver. 18. 3. The special pointing out the subjects, which should have benefit in the several uses of the Ark. Ver. 18.19.20. 4. The special care for sustenance. Ver. 21. To the first, the natural use of the Ark is discovered, by the kind of judgment, which God again threatened upon the world of ungodly, which was by water; which though the immediate means to swallow up living creatures, yet was fit to bear up the Ark. Herein these terms are considerable.
1. The Author of this vengeance emphatically expressed,Ver. 17. — And I, behold I. This is God himself, set out, 1. By duplication, I, I. 2. By admiration, behold, in both God let's us know, himself to be the cause of his own vengeance, not another. 2. The act, am bringing or do bring, — That is, he was now upon the execution of that vengeance which he had threatned so long before,foreign it was even now at the door, and God is bringing it on them himself. 3. The object, which is the evill brought in, — the flood of waters upon the earth. foreign1. The evill is a violent falling flood of waters, which should make all fall before it; as the word whence it commeth signifieth; for the word here used is onelyonly for this great deluge. 2. The extent of this inundation, even the whole Earth, where ever any living creature was or might be. 4. The end, — To corrupt all flesh which hath in it the Spirit of life from under the Heavens. 1. The end is corruption, the same word which formerly noted their sin, here is used to set forth their judgment, as was noted before, and it intends full and eternal destruction: to make them rot and putrifie as carrion in a ditch. 2. The subject of this end all flesh, that is, all creatures made of the ground. 3. The specification, such as have the spirit of life in them, viz. natural, vital spirits. 4. The extent of this corruption, from under Heaven, viz. So far as the Heavens cast their aspect upon the earth; they should be no more under the influence of them. 5. The certainty of execution. In which note these two particulars. 1. The universality of the subject. All living on the earth. 2. The bitterness of their end, in fear, tortures, and agony shall they expire. foreignNow this being the way of the Worlds perdition by waters God appoint's Noach to make the Ark that might float and live upon them. To the second, the spiritual use of the Ark. — Expressed in the following words. — And I will make my Covenant firmly to stand with thee. Ver. 18.The use here plainly is that the Arke must be the sign or token of this Covenant which God made with Noach. Herein, 1. Foederans, Jehovah himself, freely and from himself, I, of my own free grace. 2. Foedus, foreignthe Covenant it self, which doubtles for the substance of it must be the Covenant of grace, however it carrieth temporal deliverance as a signal with it: and so God speaketh of it every where in the Old-Testament. This is the first place we find mention of the name of Covenant, but doubtless the thing is spoken of and the Covenant given to Adam in the promise of the seed, which should break the Serpents head.foreign 3 Foederatio, God will make this Covenant of Adoption, Righteousness, and Salvation stand firm, rise up, and it shall not fall. It is a mighty making of Covenant. 4. Faederatus. Noach and all the true seed of the Church with him, Not all that did partake in the common salvation from the flood and in the outward Church priviledges, but onelyonly Noach and such as with him find grace in the eyes of Jehovah. To the third, The nomination of the subjects who must have some benefit of this Covenant and signe, of which you have particular enumeration in the close of this verse. 1. These are the principal subject, even the Church and men whom God preserved, in all but a few, even eight soules, as the Apostle observed: 1. Pet. 3.19. &c. Yet in these persons of several dispositions, all which, were not partakers of the best things of the Covenant, though of the temporal salvation. Thou shalt enter and so they: He puts them all into that part of Covenant for preservation: But a vast difference in the spiritual part. 2. The subjects inferior to these are twofold according to their element. 1. Terrestrial creatures, Ver. 19. All living beasts, &c. 2. Aereal fowle, Ver. 20. In all which 1. The kinds in general, of all living. 2. The number of these Kinds, two of a sort. 3. The sexe of that number, male and female. 4. The propensity given them for preservation, they shall come by my instinct, And thou shalt bring them into the Ark. 5. The end of entrance, To keep them alive, and to renew the earth with future generations. To the fourth, Which is Gods order for provision for Noach and all with him, Ver. 21.Ver. 21. Wherein 1. A command. And thou shalt take to thee, &c 2. A promise, It shall be for thee and them. for food. God shuts them not up to starve them, but makes all sufficient provision for man and beast. As to the doubts about the number, I shall clear in the beginning of the seventh Chapter.
The sixth and last particular in Noachs obedience. Ver. 22. And Noach did according to all which Elohim commanded him, Ver. 22.so did he. — All whatsoever God commanded him, &c. Sept. — Cald. as Hebr. In which these particulars occurre, 1. The subject of this obedience, Noach, who had found grace. 2. The act, which is here emphatically set out by doubling it; He did, and he did, that is, he truely did, and thoroughly did Gods command, in making the Ark, laying hold of the Covenant, and ordering all his family. 3. The rule of obedience, according to all which Elohim commanded him. This he strictly looks upon and doth not swerve from it. — Not an act swerving from the Word of God.
Now take the Notes that close this Chapter.
D. 1. God even God himself will testify against the unbelief of wicked ones and incourage faith in his own.
D. 2. God doth not onelyonly threaten but execute vengeance on the wicked.
D. 3. Rare and unheard of judgments hath God in store for unbeleevers.
D. 4. All creatures are at Gods command to work his vengeance. Water now.
D. 5. Vengeance spreadeth in the earth, as far as wickedness.
D. 6. Corruption of sin in man brings destruction upon the life of all flesh that serveth him.
D. 7. God hath his time, to rid sinners from under heaven.
D. 8. Vniversal sin bringeth universal death. Ver. 17.
D. 9. Special grace doth exempt some from general desolatian.
D. 10. Gods covenant onelyonly convaigheth his grace for salvation.
D. 11. God makes his covenant to special persons.
D. 12. God makes the covenant of grace stable or standing to his covenanted ones.
D. 13. The covenant of grace carrieth common salvation in it. Thou shalt enter.
D. 14. The whole family somtimes fares the better for a gracious saint.
D. 15. Wicked men may have the mercies of Gods covenant, and never yet be in it, Ver. 18.
D. 16. A common salvation God giveth to beasts as unto men, All kinds.
D. 17. In common salvation God pointeth out particular creatures for it. It is not by chance.
D. 18. For the Churches sake is such salvation granted to lower creatures, and with it are they preserved; as these with Noah in the Ark.
D. 19. Providence determineth to continue the world by propagation with male and female.
D. 20. The highest providence useth mans care in saving creatures. Thou shalt bring.
D. 21. An instinct doth God give to creatures whom he will save, to come to the meanes of their salvation.
D. 22. Life of all kindes in heaven and earth is the work of God and issue of his counsels.
D. 23. Life God maintaines by food convenient, and therefore commands providence to men, to get meat for themselves and beasts. Ver. 19.20.21.
D. 24. True faith in God giveth obedience to him.
D. 25. Gods command alone is the rule of faiths obedience.
D. 26. Faith giveth full and thorough returnes to all that God injoyneth it. Ver. 22.