what is doing in our world; but his looking upon the earth denotes a special observance of it, as though he had instituted an inquiry into its affairs. Thus he is represented as going down to Sodom, to see whether they had done altogether according to the cry of it, which was come up unto him. Such seasons of inquiry are the days of inquisition for blood, and are so many days of judgment in miniature.

The inquiry being instituted, sentence is passed and Noah is informed of it. God said unto Noah, The end of all flesh is come before me. . . . . behold I will destroy them with the earth. In cases where individuals only, or even a majority, are wicked, and there is yet a great number of righteous characters, God often inflicts only a partial punishment; but where a whole people are become corrupt, he has more than once made a full end of them. Witness the cities of Sodom and Gomorrha, and the seven nations of Canaan; and thus it will be with the world when the righteous shall be gathered out of it.

Ver. 14-16. As it was the design of God to make an exception in favour of his faithfut servant Noah, he is directed to the use of an extraordinary mean, namely, the building of the ark; a kind of ship, which, though not in the shape of ours, as not being intended for a voyage, should float on the surface of the waters, and preserve him and his family alive in the midst of death. It is possible that this was the first floating fabric that was ever built, Its dimensions were amazing. Reckoning the cubit at only a foot and a half, which is supposed to be somewhat less than the truth, it was a hundred and fifty yards long, twenty-five yards wide, and fifteen yards deep; containing three stories, or, as we should call them, decks, each five yards in depth. It had a window also, it should seem, from end to end, a foot and a half deep, for light, and perhaps for air.*

Ver. 17. When Joseph was called to interpret the dream of Pharaoh, he observed concerning its being doubled, that it was because the thing was established by God, and God would shortly bring it to pass; and thus we may consider the repetition which is here

* Noah's ark is said to have been equal to forty of our largest men of war!

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 ever. 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.

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 pincipe 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 Jacob, 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, and 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;