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affirm that the ark of Noah stopped at this mountain after the deluge. La Boulaye's Voyages. They tell us likewise that the city Nahsivan, which is about three leagues from the mountain Ararat, is the oldest in the world ; that Noah dwelt therein when he came out of the ark; that the word Nahsivan is derived from Nah, which signifies a ship, and sivan, which siguifies to stop or stay; and that this name was given to it because the ark stopped at this same mountain. Tavernier's Travels, tom. iv.
 Gen. vii. 1-7. The company in Noah's Ark was upon many accounts a type of the church of Christ. The ark did literally contain in it the church of God, for all flesh had corrupted their way before God, and true religion and piety seemed to be confined to Noah and his family. The ark was made for the salvation of the church, and for the saving the church from the destruction which the world was to undergo, and to wbich it was doomed, and of which all the rest of mankind were to be the subjects in an overflowing deluge of God's wrath. So Christ, God-man, mediator was made for the salvation of his church, to save it from that destruction and wo that is denounced against this wicked world, and that deluge of wrath that will overwhelin all others. The way in which persons were saved by the ark, was by taking warning from Noah the preacher of righteousness to fly from the wrath to come, and hearkening to the call, and flying for refuge to the ark, and getting into the ark. So the way by which we are saved by Christ, is by flying from the deluge of God's wrath, and taking refuge in Christ, and being in him.
The ark was a refuge, from storm, and from wind, the rain that poured down out of heaven in a very dreadful maoner, it did not hurt those that were in the ark; so Christ is an hiding place from the wind, a covert from the tempest. Isai. xxxii. 1. He is a place of refuge, and acovert from storm and from wind. Isai. iv. 6.“ He is to his church a refuge from the storm, when the blast of the terrible ones is as a storm against the wall.” Isai. xxv. 4. “He that is built in Christ, when the wind blows, the rain descends, and the floods come and beat upon his house, it will not fall."
The company in the ark was safe in the greatest catastrophe, when the world was as it were dissolved. So they that have Christ for their refuge and strength, need not fear, though the earth be removed, and though the mountains be carried into the midst of the sea, (as they in fact were in the flood, they were in the midst of the sea, the sea surrounded them and overwhelmed them,) though the waters thereof roar and are troubled, though the mountains shake with the swelling thereof, Ps. xlvi. 1, 2, 3. Though the waters were so exeeeding great and overwhelming,
yet those that were in the ark did not sink in them. Though the waters overtopped the highest mountains, yet they could not overwhelm them; though the ark when it stood on the ground was a low thing, in comparison of other things that the waters overwhelmed, yet the waters could not get above them, but let the the waters rise never so high, yet the ark kept above them, which evidently represents the safety of the church in Christ in the greatest danger, so that “when thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee,” Isai. xliji. 2. Concerning those that belong to the church of Christ, it is promised in Ps. xxxii. 6,“For this shall every one that is godly pray unto thee in a time when thou mayest be found ; surely in the floods of great waters they shall not come nigh unto him." And though the church often appears as a low thing, as though the mighty waters that come against it could iminediately overflow it, yet the church is kept above water, let them come in ever so fiercely, and rise never so high. If it was not the Lord that is on their side, oftentimes her enemies would swallow her up quick. This also represents to us how Christ was kept from sinking under his sufferings. It was impossible that Christ should fail in the great work that he undertook, and though his sufferings were so great, though the deluge that came upon him was so very great, the billows of wrath so mighty, enough to overwhelm a whole world, and to overwhelm the highest mountains, to overtop the stoutest and mightiest, yet Christ did not sink and fail, but was kept above water, be kept above all, and in the issue triumphed over all, as his church also in him shall obtain the victory over all her enemies, and shall appear finally above them, let them rise never so bigh, and deal never so proudly, as the ark kept still above the water, when the waters were mounted up even to heaven. The ship wherein Christ was could not sink. Mat. viii. 24, 25, 26. “And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves ; but he was asleep, and his disciples came to him, and awoke him, saying, Lord, save us; we perish. And he said unto them, Why are ye fearful ? Oye of little faith! Then he arose and rebuked the winds and the sea, and there was a great calır."
They that went into the ark were saved, when thousands and millions of others were destroyed, so they that dwell in the secret place of the Most High, that make Christ their refuge, and the Most High their babitation; thousands shall fall at their side, and ten thousands at their right hand; only with their eyes shall they behold and see the reward of the wicked, but no eyil shall befal them, nor any plague come nigh their dwelling, Ps. xci.
There was but one ark that any could resort to for refuge in the whole world. So there is no other name, but the name of VOL. IX.
cxvi. 7. “O that I had wings like a dove to fee to him," Ps.lv. 6. The olive branch, which was an emblem of peace, was brought, not by a raven, a bird of prey, nor by a gay and proud peacock, but by a mild, patient, humble dove. It is a dove-like disposition that brings in to the soul earnests of rest and joy.
 Gen. viii. 21. “And the Lord smelt a sweet savour, and the Lord said in his heart, I will not,” &c. It was not for the acceptableness of that sacrifice that made God promise that he would no more curse the ground, but the acceptableness of the sacrifice of Christ represented by it.
(347] Gen. ix. 5, &c. “ And surely your blood of your lives will I require it whoso sheddeth man's blood, by man shall his blood be shed.” We have an account of murders before the flood, but nothing that looks as though murder was wont then to be revenged with death by men, in an established course of public justice. Lamech, when he had been guilty of murder, seems not to have been executed for it by men. And by the story of Cain, it should seem that God took the punishment of murder then into his own hands. In all probability, a little before the flood, when we read that the earth was filled with violence, the earth was filled with murders, and that those giants who then became such mighty men, and men of renown, were guilty of many murders, and that it was in the earth as it was in corrupt times in Israel, and the land was filled with oppression and violence, in other respects their hands were full of blood, Isai. i. 15, Jer. ii. 34, “ And the land was full of blood,” Ezek. ix. 9. By swearing, and lying, and killing, and stealing, and committing adultery, they broke out, and blood toucheth blood: the like in many other places. And there being no human laws for putting murderers to death, therefore God did in a remarkable manner take that work into his own hands in the destruction of those murderers by the waters of the deluge; but now establishes it as a rule benceforward to be observed, that murder shall be revenged in a course of public justice.
Another reason why God now does expressly establish and particularly insist on this rule is, that God had now first given them leave to shed the blood of beasts for food, which had not been granted till now, which liberty they would have been in danger of abusing, to make shedding of blood appear a less terrible thing to them, and so taking encouragement the more lightly to shed men's blood, bad not God set up this fence.
 Gen. ix. 12, 13, 14, 15. Concerning the rainbow that God gave for a token of the covenant to Noah. The author of Revelation examined with Candour, supposes that the rainbow was
never seen before Noah saw it, on occasion of his revealing his covenant to him, and says, ... The tradition of antiquity concerning the rainbow, seems strongly to confirm this opinion; for Iris, which is the name of the rainbow with the Greeks, is said to be the daughter of Thaumas, i. e. Wonder, and the messenger of Jupiter, to carry his great oath to the other gods when they had offended. Now this seems to be a fable plainly founded upon the solemn covenant now mentioned, which God made with men after the deluge, the covenant of God on this occasion plainly implies the oath of God, as you may learn from Isai. liv. 9, where God declaring his resolution of mercy to the Gentiles, useth these words, . For this is as the waters of Noah unto me, for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.”'
 Gen. ix. 12, &c. Concerning the rainbow, the token of the covenant. This is on many accounts a token of God's covepant of grace, and his special promise of no more overthrowing the earth with a flood in particular.
It was a most fit token of the covenant of grace of which this particular covenant was a part, and also an image, as appears by Isai. liv. 8, 9, 10. Tokens of things that appertain to the covepant of God do as fitly confirm this promise, as they did the promise mentioned in the vii. chap. of Isaiah, ver. 14. It is light which is the symbol of God's favour and blessed communications to those that are the objects of his favour, and a symbol of hope, comfort and joy, excellency and glory. It is a very pleasant light, excellently representing that grace and love that is manifested in the covenant of grace, and that sweet comfort and peace, and that excellent grace and glory that is the fruit of that love.
It is light manifested in all the variety of its beautiful colours, which represent, as has been elsewhere shown, the beauty and sweetness of the divine Spirit of love, and those amiable sweet graces and happy influences that are from that Spirit.
It it a pleasant sweet light in a cloud, which is the symbol of the divine presence, and especially of God manifest in the flesh, or in the human nature of Christ, and therefore fitly represents the pleasant grace and sweet love of God as appearing in Christ God man. The light of the sun is more beautiful and pleasant to our weak eyes appearing thus in a cloud where the dazzling brightness of it is removed, and its pleasantness retained and illustrated, than when we behold it in the sun directly. So the divine perfections, as appearing in Christ God man, are brought down to our manner of conception, and are represented to the greatest advantage to such weak creatures as we are, and appear not glaring and terrifying, but easy, sweet, and inviting. The light of the rainbow
in a cloud, teaches the like mystery with the light of fire in a pillar of cloud in the wilderness, even the union of the divine nature, or God dwelling in flesh.
It is a pleasant light in the bosom of a dissolving cloud, that is wearied with watering, and is spending itself for the sake of men, and in order to shed down its fatness, its nourishing, benign, refreshing influences on the earth, and so fitly represents the beauty and love, and excellent fulness of Christ, as it is manifested in his dying for men. The drops of rain fitly represent Christ's blood, and also his word, and the blessed communications of his Spirit, which come by his death, and are compared to the rain in the scripture.
As the cloud fitly represents the human nature of Christ's person, so also it doth Christ mystical, or the human nature of the church. In the rainbow the light of the sun is imparted to, and sweetly reflected from a cloud, that is but a vapour that continues for a little while, and then vanishes away in an empty, unsubstantial, vanishing thing, driven to and fro with the wind, that is far from having any light or beauty of its own, being in its own nature dark.
The multitude of drops from which the light of the sun is so beautifully reflected, signify the same with the multitude of the drops of dew that reflect the light of the sun in the morning, spoken of, Ps. cx. 3. (See notes in the place.) They are all God's jewels, and, as they are all in heaven, each oue by its reflection, is a little star, and so do more fitly represent the saints than the drops of dew. These drops are all from heaven, as the sanits are born from above; they are all from the dissolving cloud, so the saints are the children of Christ, they receive their new nature from him, and by his death they are from the womb of the cloud, the church: Jerusalem wbich is above, is the mother of us all; the saints are born of the church that is in travail with them, enduring great labours, and suffering, and carnal persecutions, so those jewels of God are out of the dissolving cloud.
These drops receive and reflect the light of the sun just breaking forth, and shining out of the cloud that had been till now darkened and hid, and covered with thick clouds, so the saints receive grace and comfort from Christ's rising from his state of humiliation, suffering, and death, wherein bis glory was veiled, and he that is the brightness of God's glory was as it were extinguished, as was signified in the time of it, by that eclipse of the sun. The light which in the sun, its fountain, is one and unvaried as it is reflected from the cloud, appears with great variety, so the glory of God, that is simple, is reflected from the saints in various graces. The whole rainbow, composed of innumerable shining beautiful drops, all united in one, ranged in such excellent order, some parts higher