given of the sentence: Behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life from

under heaven.

Ver. 18-22. But though it was the purpose of God to make an end of the world that then was, yet he did not mean that the generations of men should here be terminated. A new world shall succeed, of which his servant Noah shall be the father. Thus when Israel had offended at Horeb, The Lord said unto Moses, Let me alone that I may destroy them, and I will make of thee a great nation. Hence pairs of every living creature were to go with Noah into the ark, to provide for futurity.

The terms in which this gracious design is intimated are worthy of special notice: With thee will I establish my covenant. Observe three things in particular. (1.) The leading ideas suggested by a covenant are those of peace and good-will between the parties, and if differences have subsisted, forgiveness of the past and security for the future. Such were the friendly alliances between Abram and Abimelech, Isaac and another Abimelech, and between Jacob and Laban. God was highly displeased with the world, and would therefore destroy that generation by a flood: but when he should have done this, he would return in loving kindness and tender mercies, and would look upon the earth with a propitious eye. Nor should they be kept in fearful expectation of being so destroyed again: for he would pledge his word, no more to be wroth with them in such a way, nor to rebuke them for ever. (2.) In covenants wherein one or both of the parties had been offended, it was usua! to offer sacrifices, in which a kind of atonement was made for past offences, and a perfect reconciliation followed. Such were the covenants before referred to; and such as we shall see at the close of the eighth chapter, was the covenant in question. Noah offered sacrifices, and the Lord smelled a sweet savour, and promised to curse the ground no more for man's sake. (3.) In covenants which include a blessing on many, and they unworthy, it is God's ordinary method to bestow it in reward, or for the sake of ONE who was dear to him. God loves men but he also loves righteousness: hence he delights to bestow his blessings in such a way as manifests his true character. If there had been any dependance on Noah's posterity, that they would all

have walked in his steps, the covenant might have been established with them, as well as with him; but they would soon degenerate into idolatry and all manner of wickedness. If therefore he will bestow favour on them in such a way as to express his love of righteousness, it must be for their father Noah's sake, and in reward of his righteousness. To say, With THEE will I establish my covenant, was saying in effect, 'I will not treat with thine ungodly posterity; whatever favour I show them, it shall be for thy sake.'

It was on this principle that God made a covenant with Abram, in which he promised great blessings to his posterity. As for me, saith he, behold my covenant is with THEE, and thou shalt be a father of many nations. Hence, in a great number of instances wherein mercy was shown to the rebellious Israelites, they were reminded that it was not for their sakes, but on account of the covenant made with their father Abraham, and renewed with Isaac and Jacob. It was upon this principle also that God made a covenant with David, promising that his seed should sit upon his throne for And this is expressed in much the same language as that of Noah and Abraham : My covenant shall stand fast with him.— Once have I sworn by my holiness, that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before him. Solomon pleaded this at the dedication of the temple. Hezekiah also derived advantage from it; and when the seed of David corrupted their way, the Lord reminded them that the favours which they enjoyed were not for their own sakes, but for his name sake, and for the covenant which he had made with David his servant.

ever.

After these remarks, I scarcely need say, that by these proceedings, God, even at this early period, was preparing the way for the redemption of his Son, by rendering the great principle on which it should proceed, familiar to mankind. A very small acquaintance with the scriptures will enable us to perceive the charming analogy between the language used in the covenants with Noah, Abram, David, &c. and that which respects the Messiah. I will give THEE for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages.—It is a light thing that thou shouldest be my servant to raise up the tribes of Jaco, and to restore the preserved of Israel: I will also give thee for a light to the

Gentiles, that thou mayest be my salvation to the ends of the earth. Ask of me, and I will give THEE the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.— He shall see of the travail of his soul, and shall be satisfied. In these as in the former instances, God's covenant stands fast with one, and many are blessed for his sake: their salvation is his reward.

DISCOURSE XII.

THE FLOOD.

Gen, vii.

We have seen the preparation of the ark, the warnings of God by it, and his long suffering for a hundred and twenty years. Now we see it finished: now the end of all flesh is come before him. Observe, (1.) God gave special notice to Noah, saying, Come thou and all thy house into the ark; for thee have I seen righteous. He who in well doing commits himself into the hands of a faithful Creator, needs not fear being overtaken by surprise. What have we to fear, when he whom we serve hath the keys of hell and of death? This is not the only instance in which, when impending ills have been ready to burst upon the world. God has, in effect said to his servants, Come my people, enter thou into thy chambers, anď shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. (2.) God gave him all his household with him. We are not informed whether any of Noah's family at present followed his example: it is certain that all did not; yet all entered with him into the ark for his sake. This indeed was but a specimen of the mercy which was to be exercised towards his distant posterity on behalf of him, as we have' seen in the former chapter. But it is of importance to observe, that though temporal blessings may be given to the ungodly children of a godly parent, yet without walking in his steps they will not be partakers with him in those which are spiritual and eternal. (3.) It is an affecting thought, that there should be no more than Noah and his family to enter into the ark. Peter speaks of them as few; and few they were, considering the vast numbers that were left behind. Noah had long been a preacher of righteousness;

and what, is there not one sinner brought to repentance by his preaching? It should seem not one or if there were any, they were taken away from the evil to come. Not one that we know of was found at the time, who had received his warnings, and was desirous of casting in his lot with him. We are ready to think our ministry has but little success; but his, so far as appears, was without any yet, like Enoch, he pleased God. (4.) The righteousness of Noah is repeated, as the reason of the differences put between him and the world. This does not imply that the favour shown to him is to be ascribed to his own merit; for whatever he was, he was by grace; and all his righteousness was rewardable only out of respect to Him in whom he believed; but being accepted for his sake, his works also were accepted and honoured. And while the mercy of God was manifested towards him, the distinction between him and the world being made according to character, would render his justice apparent. Thus at the last day, though the righteous will have nothing to boast of, yet every man being judged according to his works, the world will be constrained to acknowledge the equity of the divine proceedings.

:

enter into the ark with which were fit for hu

Ver. 2, 3. Of the animals which were to Noah, those that were clean, that is, those man food and for sacrifice to God, were to go in by sevens; and those which were unclean, only by two of a kind. It would seem as if this direction differed from that in Chap. vi. 19, 20, which mentions only two of every sort but the meaning there may be, that whatever number entered in they should be in pairs, that is, male and female, to preserve them alive; whereas here the direction is more particular, appointing the number of pairs that should be admitted, according as they were clean or unclean. This order is expressive of the goodness of God in providing food for man, and of his regard for his own worship.

Ver. 4-9. Just one week was allowed for Noah to embark. What a week was this! What feelings must it excite ! His neighbours had seen him busily employed for the last hundred and twenty years in rearing the massy fabric; and doubtless had had many a laugh at the old man's folly and credulity; and now behold, he is going to remove all his family into it; with birds, and beasts,