Genesis 6:14-22

CRITICAL NOTES.—

Genesis 6:14. Gopher wood.] Probably, “cypress” (Conant, Davies); “pitch-trees, resinous trees” (Gesenius); “a hard, strong tree, precise kind unknown” (Fürst).—

Genesis 6:18. Establish.] Or, “set up again,” “restore,” as in Amos 9:11; cf. 1 Peter 4:19.

MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 6:14

THE DIVINELY-ACHIEVED SAFETY OF THE GOOD, AND ITS CONNECTION WITH THE LIFE-GIVING AGENCIES OF THE MATERIAL UNIVERSE

I. That God is never at a loss for a method whereby to achieve the safety of the Good. “Make thee an ark of Gopher wood,” Genesis 6:14.

1. We find that the good are often in eminent peril. This is a fact too obvious to be overlooked or mistaken. It is not in the economy of heaven that moral goodness should avert from men all the perils of daily life and human circumstances. Scripture biography is an exemplification of this truth, and the annals of civilized and Christian nations lend a similar testimony. Good men are often in danger through the persecutions of their ungodly enemies. Daniel. The three Hebrew children. Sometimes royal mandates have been issued for the arrest of the innocent and the pure. But moral goodness is brave in time of peril. It is protected in imminent suffering. While good men are in this world, peril is a condition of their life, as storm is a condition of maritime life on the great ocean.

2. We find that the good are often in peril through the prevalence of sin in the world around them. We do not read that Noah was subject to severe persecution, though it is not improbable that he was; but his danger more particularly arose from association with a degenerate community at the time of its threatened destruction. The ancient world was to be destroyed by a flood; and there was danger lest Noah and his family should participate in the destruction. It does sometimes occur in the economy of heaven that the good and evil are apparently punished together, the same wave lands both on eternal and unknown shores. But it is only in appearance, for though the same event happens to both, the moral character of each renders it different in significance and destiny. To the wicked it is a penalty of woe, which will be eternal; while to the good it is a momentary discipline of pain relieved by the grace of God, and which will soon break into the bright and unending joy of heaven. Both characters go into the chamber of peril at the same portal, but they are immediately accompanied by varied companions, and they awake and emerge to widely different experiences and destinies. And thus a wicked and degenerate people may place a good man in extreme circumstances of danger. They are attractive of the divine anger and judgment.

3. We find that when it is the purpose God to save the good from peril, He is never at a loss for means whereby to do so. He does not always allow the good man to be destroyed by the angry waters let loose upon a degenerate world. He will instruct him as to the best method of safety, yes, even to the building of an ark, in which he shall outride the deluge. And thus the elements which shall destroy the wicked, shall bear up his wondrous craft in unthreatened safety. Such are the mysterious purposes of God. He is never at a loss for means to achieve the welfare of His saints. He can accomplish it by a direct agency, as in the case of Daniel, when heaven stopped the mouth of the lion; as in the case of Jonah, when the great fish was made to preserve the prophet’s life; or He can teach men how to achieve their safety by their own natural and daily effort. It is generally the divine way to make men construct the ark of their own safety. Heaven will not save from peril an improvident or thoughtless man. He is not worth saving. Heaven saves men who help themselves. As a rule God saves men who are brave and industrious enough to build their own ark.

II. That in the working out of these methods for the safety of the good, the good are desired to render their most effective co-operation.—“And this is the fashion which thou shalt make it of,” Genesis 6:15. God arranges the plans for the safety of the good, and the Noah to be saved from the deluge has to work them out. God is the architect of the ark, and Noah is the builder. Heaven teaches men the method of their own safety. Noah was instructed audibly. Men are now instructed by spiritual influences, silent but distinct. God quietly places in the mind of the good man an idea of the way in which his deliverance must be wrought, and he has carefully to work it out into conduct. This idea becomes the inspiration of energetic toil. If men would be saved from the perils of life they must work out the Divine idea in reference to their safety, they must earnestly co-operate with the silent influences of the Holy Spirit, and with the outworkings of Divine Providence in daily life, and then they will attain the truest welfare and safety of which man is capable, a safety environed by the wisdom and power of God. This co-operation:—

1. It involves an utter self-abandonment to the Divine teaching. Noah was told to build an ark. This to him would seem a great folly. The suggestion would be somewhat repugnant to his reason. He would not be able to understand the command, nor indeed the great necessity for its execution. But he had faith in God, and this was the animating principle of his conduct. And those who wish to be safe amidst the future perils of being must go and do likewise. They must listen to the Divine teaching. They must believe God. They must rely upon His word without hesitation. They must give themselves up to the Divine inspiration. God inspires men to build an ark, as well as to write a book. It is in yielding to such an impulse, and in acting on such a principle, that the rude carpenter becomes a saintly hero, preserved of God from an otherwise universal danger.

2. It involves self-sacrifice. Men who are to be saved from the impending dangers of the world are not exempt from hardship. The ark is not built by some unknown hand, and gently floated on some favourable tide to the door of Noah’s house, so that he and his family have nothing to do but to take possession of it. He who would dwell in the ark during the storm must build it. This involves much anxiety. All other enterprise has to be suspended, this heaven-given task demands an undivided attention and energy. The cost of such a building would be immense. The undertaking would not be popular, and men would require high wages for their help. Hence we can imagine that it would necessitate great self-sacrifice on the part of Noah in order to its completion. But his salvation from the deluge was ample repayment for all his effort and self denial. So men who would be saved from the world’s impending doom must be willing to sacrifice their all for Christ, and when the waters rage, He will be their refuge.

3. It involves much ridicule. The man who builds an ark against the coming deluge will always be ridiculed by those who have no insight into the moral history of the future. Some men are too wicked, and others are too thoughtless to inquire into the significance of future events, they think only of the passion of the passing moment and not of the solemnities of the eternal ages. These will not understand the earnest labours of the good to avert impending dangers, and consequently will often regard them with contempt. Their ridicule will soon have to cease its mockery in the cry for help. Hence we see that the safety of the good in times of peril and retribution requires their own effort, in harmony with Divine plans, and that it shall be self-sacrificing and brave.

III. That in the working out of these methods for the safety of the good, the Divine Providence connects them with the temporal needs of the future. “And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.” (Genesis 6:19).

1. The perils which overtake the wicked are not yet intended to put an end to the existing order of the universe. The deluge which was predicted to come upon those ancient sinners, was not intended to terminate the affairs of the universe, to make an end of all its material splendour, or to permanently interrupt the usual course of things. The race was to be drowned. The brute world was to share in the ruin. But the earth itself was to survive the deluge. Hence it was necessary that provision should be made for its re-population, both with man and beast. And so it is now, the sinner is destroyed and sent to his own place, but the material world survives his fall. But this will not always be so, as one day the elements will melt with fervent heat, and will pass away as a shrivelled parchment.

2. Then the existing order of things after the flood must be restored by natural and ordinary methods. The old world empty is not to be re-furnished by miracle, or by the immediate voice of God, as in the first instance. It is to be replenished by the ordinary method of life, which is by generation. It is not the purpose of heaven to recover the devastation occasioned by sin by miraculous agency. Sin makes a havoc which takes long ages to repair. It will soon empty a large world. Piety makes the desolate world fruitful. The life-giving agencies of the future are given by God into the care of the good man, their continuance is connected with his safety, and they are to go forth from his refuge to replace the devastation occasioned by moral evil.

3. Thus we see that the safety of the good is inseparably joined and associated with the continuance and welfare of the universe at large. The good are not saved from the perils of the world for the mere preservation of their own lives, not for the mere purposes of religion, but for the preservation of the life-giving agencies of the world at large. A good man casts his mantle of protection over the commercial, social, and material interests of the universe. The lives of the good are linked by God to the continued welfare of humanity. LESSONS:

1. Let a remembrance of God’s care for the good inspire comfort within the hearts of those in perilous circumstances.

2. That good men should be thoughtful and devout in their co-operation with the Spirit and Providence of God.

3. That by such co-operation men enhance the temporal interests of the world.

THE ARK, A TYPE OF THE SCHEME OF HUMAN SALVATION

I. That like the Ark, the scheme of Human Salvation was wrought out after a Divinely-given plan and method. “And God said unto Noah, make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of.” (Genesis 6:13.)

1. Like the Ark, the scheme of Salvation was not conceived by any human mind. It was utterly impossible that any human being in the ancient world could have conceived the idea of building an ark for the purpose of outriding the angry waters of the deluge. It could not have originated in the mind of Noah, as he would not have anticipated the impending doom but for the Divine announcement. And as for the men of the times, they were totally ignorant of, and were equally unconcerned about, the threats and purposes of heaven. But even when the world became conscious of its imperilled future, it would be thoroughly unable to devise any method of safety. It would be altogether impotent in the sad emergency. And in this respect, the ancient world is but a type of what would be the woful condition of fallen and sinful humanity, but for the aid of heaven. Man knows that he is a sinner, by the revelation of God. He has broken the original law of his being. He has lost his primitive innocence. And, through the operation of many causes, he has become altogether degenerate. His mental life is impure. His social relationships are unhallowed. He is the creature of violent passion. How then can he conceive any method of salvation from the judgment to which his wickedness has rendered him liable? Probably he has no disposition to contemplate the future of his being. And if he has, and is anxious to know how its penalty may be averted, of himself he will be unable to answer his anxieties. He does not know the relation in which he stands to God. He is ignorant of the complete meaning of sin. He possesses none of the factors necessary to determine the probable issues of the present condition of things, and has not sufficient insight into the purposes of God, or energy, to plan a method of safety from a peril so astounding. Sin destroys the true energies of the mind. In the secular sphere of life, man is capable of sublime invention; he can solve the most difficult problems, and conquer the most dire emergencies. His genius in this respect is at the basis of the civilization of nations. Its discoveries are of vast worth to humanity. They are rich in mental energy. They embody patient labour. They are helpful in commerce. They increase our comfort. They enhance our national prowess. They are the pride of our philosophy and learning. They augment our national fame. And in view of these things we cannot but applaud the inventive genius of man. But when we enter the moral sphere of life, when we leave man as a genius and a scholar, and approach him as a sinner, we find him utterly destitute of any idea as to what will constitute his future safety from the wrath of God. He who can make a steam-engine cannot make an ark; he who can paint a picture to be the admiration of the ages, cannot outline the method of his own salvation in the coming danger. Yes! man is better able to solve the problems, and to ascertain the relations of the material universe than of the moral. He knows more about the fires of earth, and how to escape their injury, than how to avert the lightnings of God’s wrath. He has greater facilities for comprehending and taming the destructive forces around him than he has for those above him. He has a wider knowledge of their relations. He can make a nearer approach to their secrets. He has previous calculations and experiments to aid his inquiries. He has instruments with which to perform his operations. Whereas in reference to the retributive agencies of the future, man, without a Divine revelation, knows not their relation to himself, he cannot penetrate their mystery, he is unable to ascertain their destiny; he is alone in the investigation of them, no previous thinkers can yield him aid; he has no method whereby to calculate their result, and certainly cannot avert their terrible consequence. Man cannot grapple with the awful problem of his sin, and its bearing on the future penalties. It is a certain fact, that man apart from God, however gifted, cannot originate the idea of an ark, or of any method of salvation from the consequences of his guilt. Here he is in an eternal perplexity. How pitiful his condition. For, as Noah and his family would have inevitably perished in the deluge had not God told them how to accomplish their safety, so, had not heaven given to men a scheme of salvation, they must have endured the consequences of their degeneracy.

2. Like the Ark, the scheme of Salvation was originated by God, and was the outworking of a Divine plan. The idea of building an ark was implanted in the mind of Noah by God. And the manner in which it was to be wrought out was communicated to him in varied and complete detail. Thus Noah did not build the ark after his own imagination, nor according to the dictate of his own reason, but from a pattern showed him by Jehovah. And so with the scheme of human salvation. As we have seen, man had no idea as to how to avert the calamity consequent upon his sin. But God, by His written word, announced the advent of Jesus Christ as the world’s Saviour. Thus came to man the first merciful idea of salvation from the retribution of moral evil. Nor was the sending of Jesus Christ into the world to save sinners the outcome of a mere idea in the Divine mind, but of a well-defined plan. And we can trace this plan all through the ages; first in dim outline, and then in sublime completion. The promise merges into prophecy, the prophecy into history; and the seed of the woman is seen in the incarnate Christ. Thus the scheme of salvation was not an accidental thought in the mind of Jehovah. It was a pre-conceived plan. Hence it was in beautiful harmony with all the works of God. The material universe was in idea before it was spoken into permanent form; the sun, moon and stars were arranged in thought before they were sent on their light-giving mission. Throughout the world we have evidence of plan. There is nothing accidental in it. There is nothing random in it. Not one single flower is out of place, even though it bloom upon a desert. And so in the scheme of salvation, there is evidence of design throughout. The priest at the sacrificial altar, and every incident in the life of Christ, was pre-arranged. This plan is the outcome of a Divine intelligence. It displayed a heavenly wisdom. It conveys unfailing comfort to the human soul. It makes men feel that their salvation was intentional, and enables them to place reliance on all its detail.

II. Like the ark, the scheme of human salvation was antecedently very unlikely and improbable for the purpose. If Noah, or any other individual in the ancient world had been informed that it was the purpose of God to save them from the deluge, they would not have imagined that he would have employed such a method. They would not have conceived that he would have saved them in such a manner. They might have thought that He would conceal them in some happy nook where the fury of the angry billows should not reach; or that He would convey them to some distant spot hitherto unknown, where they might dwell in safety till the storm was spent. Such would probably have been the imaginings of the human mind. But as for constructing a rude ark in which to reside during the storm, such an idea would have been the last to have gained their consent. And so, in reference to the scheme of human salvation, it is almost the last that man would have anticipated. That God should send forth His own son into the world, to be incarnate, to die, and to rise again, for the sins of man, was antecedently the most unlikely method of securing our safety that could have been selected. So weak is the human mind to conceive the purposes of God.

1. Some of the ancient world would no doubt say that the ark was wanting in artistic beauty; and have not men said the same in reference to the scheme of human salvation? Look at the ark finished as it stands up yonder the pride and astonishment of Noah, its proportions unequal, its dimensions extravagant, and its materials altogether void of beauty as of polish. It was the building of a rude workman. And as such, it would invite the scorn and ridicule of the people of the age. And men have denounced the scheme of salvation as utterly destitute of moral loveliness. They point to its varied parts, the sacrifices of the ancient times, the bitter sufferings, and painful death of Christ, and ask if such can be accepted as a plan of beauty. But such men are mistaken in their ideas of beauty, as were the people of Noah’s day. The beauty of the ark was not in its timbers, but in its merciful design. And so the moral loveliness of the scheme of man’s salvation, was not so much in the historic circumstances by which it was accompanied, as in the holy and divine purpose contemplated therein. In the death of a supposed impostor, there was humanly speaking nothing to be desired, there was to the human eye no pencilling of light and glory, but in the pardon it secures, in the moral purity it renders possible, and in the heaven it provides, there is a wealth of beauty beyond compare. Thus like the ark, the cross was unsightly to the outward eye, while to the inner vision of the believing soul it was bright with immortal glories. Only the few are true judges of the morally beautiful. There is no beauty equal to the rose of Sharon. There is none that has been more despised.

2. Some of the ancient world would no doubt say that the Ark would be unable to accomplish its purpose; and have not men said the same in reference to the scheme of human Salvation? Many people who came to view the Ark, would predict its utter failure in the time of severe trial, which would be occasioned by the angry deluge. They would say that such a huge mass of timber would not float upon the sweeping waters; that Noah would not be able to control its movements, or direct its course; in short that it would soon expose the pious man to the flood he hoped to escape. But they were false and ignorant prophets, who knew not that the secret of the Lord was with them that fear him. Men have uttered the same prediction in reference to the scheme of human salvation. They have said that it would not answer its contemplated purpose. They have found fault with it as a moral structure. They say that it has not sufficient regard for all the exigencies of the case, and that when the times of retribution come it will be a wreck. This is the prediction of infidelity. It is uttered without sufficient warrant. It is destined to disappointment. No storm can reach the soul that has taken refuge in Christ. He is competent to carry it to the eternal haven of peace. He has shielded thousands from the retributions of Divine anger.

3. Some of the ancient world would no doubt come to criticise the ark; and have not men done the same in reference to the scheme of human salvation? This is implied in what we have already stated; the artist would criticise its beauty; the mechanic of the day would inspect its structure and material; the scientists of the age would regard it in relation to the elements; and the philosopher would view it as the outcome of frenzy. And no doubt each would view it from his own peculiar standpoint; and many would imagine that they could have built a better thing themselves if there were any need for it. And is not all this typical of the amount and kind of criticism which has attacked the scheme of human salvation? The man of intellectual predilictions has criticised and even written books in reference to it. He cannot understand it, and is it any wonder? Could any person understand the ark of Noah without going inside it? Nor can men, however philosophical they may be, comprehend the scheme of man’s salvation unless they have practical and personal experience of it. This is the only remedy for a hostile criticism of the cross. Noah did not criticise the ark; he was saved by it. Men of emotional and fearful natures have approached the scheme of salvation, and anxiously inquired as to its worth. They are timid. They fear it will fail them in the hour of trial. And many imagine that they can save themselves from the impending doom without it. They are mistaken. Many never criticise the ark. They are thoughtless. They neglect it altogether. A sceptical and merely critical spirit is the worst which a man can bring to the sacred inspection of the scheme of salvation.

III. That as the ark had a window, so the scheme of human salvation is illumined by the light of God. The ark was not in total darkness, but was illumined by a window, the plan of which was Divinely given. The light thus brought into the ark would be very necessary to industry, comfort, and life. Otherwise all within would have been in much the same sad condition as the multitudes without. In fact it would have been no refuge to Noah and his family.

1. The scheme of human salvation is illumined by the Holy Spirit. As the rays of the natural light streamed in through the window of the ark, and discovered all its compartments to Noah: so the light of the Divine Spirit of God shines into the wondrous scheme of man’s redemption. This light discloses the meaning of salvation, the great and universal need of it, and also the awful retribution which it averts. Thus men can only see all the inner departments of the great scheme of salvation when they walk in the light of the Holy Spirit of God. Then they see its construction, they perceive its intention, and can admire the great wisdom displayed in its every department. The folly of man is that he tries to see the scheme of salvation by the aid of a light which he himself possesses. He seeks not the light from on high. What would have been the folly and danger of Noah had he rejected the light of heaven, and substituted a tinder and flint of his own for it? He would not have seen the ark to perfection, he would not have been acquainted with it, in fact half his time he would have been in darkness. Yet this is the course men are constantly pursuing in reference to the scheme of human salvation. They use their own feeble lights in the investigation of it, in preference to the eternal light of God, and is it any wonder that they get imperfect conceptions of it? If a man would see God’s truth, he must use the light which comes in at the God-given window. That light is the purest and the best. The light of mere intellect is feeble compared with it. Thus by walking in the light of God shall we see in the scheme of salvation its moral beauty, its fitness for the end contemplated, and its exhibition of the manifold wisdom of heaven.

2. This illumination of the scheme of salvation is the abiding comfort and joy of man. There are and ever will be mysteries in the scheme of human salvation which no created intelligence will be able to fathom, or comprehend. There were compartments in the ark where the light was almost darkness, and where the eye of man would be almost useless. But into these there is little need that Noah should go. All the broad places of the ark are well lighted. So the plan of redemption is illumined by the Holy Spirit in all its departments where human intelligence is required to toil. All is revealed that it is necessary for man, to know. And this is the comfort of the human heart. It is the joy of the human soul. We ought indeed to be grateful that the great centre truth of doctrine is thus so well illumined by the good Spirit of God.

IV. That as the ark had a door, so into the scheme of human salvation there is but one method of entrance.

1. That like the ark the scheme of salvation has an entrance. The ark was not built without a door, if it had been it would have been useless, Noah could not have entered. Neither was the scheme of salvation completed by Jesus Christ and then left without the possibility of human entrance. This would have been a mockery of human hope. Christ is the way to eternal safety.

2. That like the ark, the scheme of salvation has but one entrance. There was only one door in the ark, and that was at the side. Noah was commanded to make it. And so in reference to the scheme of human salvation, there is but one mode of entrance, and that is by Jesus Christ, and no man can come unto the Father but by Him. And this one way is sufficient to admit all comers. None have to wait for admission because the door is crowded, and will not admit the multitudes who are anxious to get in. If the door is solitary, it is wide, and easily accessible. Men may attempt to make new doors into the ark of salvation, but they cannot. They can only enter by the appointed one. There is no other name given under heaven whereby we can be saved, but the name of Jesus.

V. That like the ark, the scheme of human salvation is efficient to the accomplishment of the designed purpose. The ark was efficient to the salvation of Noah and his family from the terrible deluge; and so the scheme of salvation wrought out by Jesus Christ is, and will be, efficient to the redemption of men from the guilt and retribution of sin into the eternal joy of heaven. And as Noah was landed almost upon a new world, so the redeemed sinner shall enter upon the possession of the sinless world, not made desolate by a flood, but enriched with all the fulness and glory of God.

VI. That like the ark, the scheme of human salvation is neglected by the vast multitude. The myriads of the old world perished in the angry deluge; the exploit and glory of the age, all perished in this watery grave. Only Noah and his family were saved. The men of the age were without excuse in their destruction. They had been warned of the penalty of their sin. The facts of the case were made known to them by Noah. They paid him no heed. And so it is to-day. The sins of men are waiting the retributions of God. The judgment is in the future. The ministers of Christ proclaim it near. The world apparently believes them not, but continues in its degenerate course of life. Its passion will only be subdued by the woe of the actual calamity. Then it will see its folly, when too late! LESSONS:—

1. That a Divine method of salvation is provided for the human race from the future retributions of the universe.

2. That this salvation is equal to all the need of the case.

3. That men who neglect or despise it are sure to perish.

4. The holy wisdom of entering the ark at once.

SUGGESTIVE COMMENTS ON THE VERSES

THE PREACHING OF THE ARK

Genesis 6:14. The ark stands out in the dim scene of the remote past, an object of the deepest interest. As we gaze on its huge bulk, now floating on the dark waters, then resting in majestic repose on the heights of Ararat in the sunshine of the renovated world, it seems to us to be replete with instruction. It is at once a memorial of Divine goodness and a testimony to the strength of human faith. It appears both as a symbol of Divine mercy, and as a beacon of Divine wrath. Let us review it in these various phases.

I. A memorial of Divine goodness.

1. It reminds us of His saints. Amongst the thousands of the world, Noah stood alone, firm in faith, dauntless in courage; God does not forget him; the innocent shall not suffer with the guilty. “God waited … while the ark was a preparing.” 1 Peter 3:20. It reminds us of His regard for the families of His saints. It may be some of the members of Noah’s family did not participate in their father’s faith, yet all were saved. It is a universal fact that God specially blesses the children of His servants. They may not be among the saved at last, but they have enjoyed more privileges, heard more warnings, received more entreaties than others.

3. It reminds us of God’s goodness to the world.

All are invited to enter the ark. None who sought admission would be refused.

II. A testimony to Noah’s faith. Hebrews 11:7.

1. It was on account of Noah’s faith the ark was devised.

2. Faith built and furnished it.

3. By faith Noah entered.

4. Faith sustained him there.

III. A symbol of the Saviour.

1. The ark was a refuge. “Thou art my hiding place.” Psalms 27:7.

2. The ark was a home. “Lord, thou hast been our home in all generations.” Psalms 90:1.

3. The ark was a temple. There Noah and his family worshipped. We must be in Christ if we would be acceptable worshippers. John, the divine, speaks of the Lord after this fashion, “The Lord God Almighty and the Lamb are the temple of it.” Revelation 21:22.

4. The ark was a conveyance. So to speak, it bore Noah from the old to the new world; from the valley of his labours and sorrows to the mountain of rest and plenty. “I am the way,” said Jesus.

IV. A beacon for the sinner. The ark warns sinners of their danger. It points out the awful nature of unbelief, of voluptuousness, of pride. It warns us that, though hand join in hand, the wicked shall not be unpunished.” That numbers cannot shield us from divine wrath. The crime of the antediluvians was none the less terrible, because universally fashionable!

1. The ark proclaims the wilfulness of sinners. Who built it? Were not many of its builders destroyed? We may be the means of insuring safety for others, and be ourselves lost. 1 Corinthians 9:27.

1. The ark warns us of the power of sin. How long was it building? Month after month it was surveyed by hundreds, still they continued in sin. Beware of the deceitfulness of sin. Appl. Listen to the strange and varied story this silent ark so eloquently tells. Hear its attestation of the goodness and faithfulness of God; hear, too, its awful revelation of His power to punish and destroy.—[Stems and Twigs.]

In pouring out indignation on the wicked world, God provideth for his saints.
God alone knoweth how to deliver the just from destruction to come.
However, God alone saveth, yet it is by means.
Men must use God’s means in order to salvation according to his prescript.
In God’s command of using means, there is implied a promise. As to make the ark.
Means of salvation to sight, are but mean and despicable, a little timber and pitch.

Genesis 6:15. All church-work for salvation must have its line and measure from God.

Sufficient dimensions doth God give to the means of salvation for his people.
Light must be in the means or instrument of man’s salvation.
A due proportion of place is designed by God for all creatures admitted into the church ark for salvation.

Genesis 6:17. It was an appalling announcement; how solemn and how stern; “I, even I,”—the repetition has in it an awful emphasis and force—“I, even I.” It is the Lord who speaks, the Creator, the Preserver, now coming forth in wrath as the Destroyer.—(Dr. Candlish).

It is an assurance that He will execute His decree, not merely on account of what He has said to His creatures, but also on account of what He is in Himself—that His very nature requires the thing to be done.—(Dr. Candlish).

God, even God himself, will testify against the unbelief of the wicked, and will encourage faith in His own.
God not only threatens, but executes vengeance on the wicked.
Rare and unheard of judgments hath God in store for unbelievers.
All creatures are at God’s commands to work His vengeance.
Vengeance spreads in the earth, as far as wickedness.
Corruption of sin in man brings destruction upon the life of all flesh that serves him.
God has His time to rid sinners from under heaven.
Universal sin brings universal death.
Abused mercy turns into fury [Trapp].

A dismal doom: and God is now absolute in His threatening, because He will be resolute in His execution [Trapp].

Genesis 6:18. Special grace exempts from general desolation.

God’s covenant only conveys His grace for salvation.
God makes His covenant to special persons.
God makes His covenant of grace stable to His covenanted ones.
The covenant of grace carries a common salvation in it.
The whole family sometimes fares the better for a gracious saint.
Wicked men may have the mercies of God’s covenant, and never yet be in it.
Salvation:—

1. Given to man.
2. Extended to brutes.
3. Not by chance.

The covenant with Noah. Here is the first appearance of a covenant between God and man on the face of Scripture. A covenant is a solemn compact, tacit or express, between two parties, in which each is bound to perform his part. Hence a covenant implies the moral faculty; and whereever the moral faculty exists, there must needs be a covenant. Consequently, between God and man there was of necessity a covenant from the very beginning, though the name do not appear. At first it was a covenant of works, in regard to man; but now that works have failed, it can only be a covenant of grace to the penitent sinner. My covenant. The word my points to its original establishment with. Adam. My primeval covenant, which I am resolved not to abandon. Will I establish. Though Adam has failed, yet will I find means of maintaining my covenant of life with the seed of the woman. With thee. Though all flesh be to perish through breach of my covenant, yet will I uphold it with thee. [Dr. Murphy.]

Thou and thy sons. Yet Ham soon after degenerated: for the present he concealed his wickedness from men; from God he could not. He bears with hypocrites in his visible church for a season, till the time of separation. [Trapp.]

Genesis 6:19. Providence determineth to continue the world by propagation with male and female.

The highest providence useth man’s care in saving creatures.
An instinct doth God give to creatures whom He will save, to come to the means of their salvation.
Life of all kinds in heaven and earth is the work of God and issue of his counsels.

If more questions be asked as to how untamed and savage animals could be got to live harmoniously and quietly together, let one consideration be remembered. The same Lord who will hereafter make the wolf dwell with the lamb and the leopard lie down with the kid, when the earth shall be as full of the knowledge of the Lord, as it then was full of the waters covering the sea—that same Lord who designed the ark floating on the flood to be the very type and emblem of that holy mountain of his, in all which they shall not hurt nor destroy—He could with equal ease both move the creatures to enter in at Noah’s command, and constrain them for a brief season to resume the peaceful nature which they had in Paradise, before this creation began to groan for the sin of man—the nature which—are they not to have again when creation is delivered and Paradise restored. (Isaiah 11:6; Romans 8:19. [Dr. Candlish.]

Genesis 6:21. Life God maintains by food convenient, and therefore commands providence to men to get meat for themselves and beasts.

True faith in God giveth obedience to him.
God’s command alone is the rule of faith’s obedience.
Faith giveth full and thorough returns to all that God enjoineth.
God could have kept them alive without either food or ark. But He will have us serve His providence, in use of lawful means; and so to trust Him, as that we do not tempt Him. [Trapp.]

NOAH’S OBEDIENCE

The deluge the greatest demonstration of God’s hatred of sin, with the exception of the Cross. One favoured servant was exempted from the retribution—Noah.

I. The obedience rendered by Him. It is not easy to form a just estimate of this. The circumstances in which he was placed. He was appointed a preacher of righteousness, and had to predict the deluge. Thus for 120 years; without sign of its approach. The delay would be almost fatal to the message. The means he was directed to use for the preservation of God’s chosen remnant. The ark. Expense and labour of it. Ridicule; almost beyond endurance. His perseverance in the use of these means till he had completed the work assigned him. Nothing could induce him to desist from his work till it was perfected in every part. This obedience was of the most exalted character. It shows how firmly he believed the Divine testimony, how he stood in awe of God, and how determined he was to avail himself of the means of safety offered. In accordance with this is

II. The obedience required of us.

1. The danger to which we are exposed it similar. God has declared that He will call the world to judgment. We see no preparation for it. Multitudes laugh at it. The wrath of God will fall on them.

2. The means provided for our escape are similar. God has provided an ark for us—His own Son—into which all who believe shall enter; but which will be closed against an unbelieving world. Many think this absurd. They prefer the ark of their own good works.

3. The distinction that will be made between the believing and unbelieving world will be similar. Learn from the whole:—

1. The office of faith. Not to argue, but to believe God. We are not to ask how we can be punished in hell, or how faith in Christ can save us. We are to credit the Divine testimony.

2. The necessity of fear. If we believe God’s threats against sinners, how can we but fear?

3. The benefit of obedience. Noah above the waves in perfect safety [Simeon’s Appendix].

The ark a type of the church:—

1. As Noah built the ark, so Christ, by prophets, apostles, etc., built the church.
2. As the ark is made of the most durable wood, so the church endureth constantly against all adversaries.
3. As pitch was used about the ark to join the parts together, so by ardent love the members of the church are united.
4. As the ark was pitched inside and out, so the faithful have not only good works externally, but holiness within.
5. As the ark was more long than broad, and more broad than high, so the church is of greater extent in its faith, which is longitude, than in its charity, which is latitude, and yet in its love of greater extent than in its heavenly contemplation, which is altitude.
6. As the ark was distinguished by rooms and stories, some higher and some less, so in the church there is great diversity of members, attainments, and social standing.
7. Like the ark, there is but one door into the church; and truth is the only light of the church.
8. All sorts of creatures came into the ark, both clean and unclean, so all sorts, both good and bad, are in the church.
9. As the clean creatures came in by sevens, so the godly in the church are united together in greater Numbers
10. As in the ark there was food for all kinds of creatures, so in the church there is a variety of food for the soul.

ILLUSTRATIONS
BY THE
REV. WM. ADAMSON

Moral Declension! Genesis 6:1. As there is a law of continuity, whereby in ascending we can only mount step by step; so they who descend must sink with an ever-increasing velocity. No propagation is more rapid than that of evil; no growth more certain. He who is in for a penny, if he does not resolutely fly, will find that he is in for a pound. The longer the avalanche rolls down the glacier slopes, the swifter becomes its speed. A little group of Alpine travellers saw a flower blooming on the slope of the cliff on which they stood surveying the prospect below. Each started to secure the prize; but as they hastened down, the force of their momentum increased with each step of the descent—they were borne on the smooth icy surface swiftly past the object of pursuit—and were precipitated into a yawning crevasse. Such is the declension of the soul, until it passes

“Down into the eternal dark;

Yet not for rest, nor sleep.”—Bonar.

Sin-Proneness! Genesis 6:1. The most lovely infant that is ushered into being has within it by nature the germs of those elements which feed the flames of hell, and leaven its forlorn inmates with their direst misery. It has in its own heart—to borrow the language of Canning—the embryo of that Upas-tree, which distils upon humanity on earth and on humanity in hell its death-drops; and so living are the seeds—so congenial is the soil that, unless overborne by the grace of the Holy Spirit and the appliances of the Gospel, they will inevitably spring up and flourish

“Till the whole soul it comprehends,

And all its powers overclouds
With condemnation’s thunder-shrouds.”—Oriental.

Evil Association! Genesis 6:2. The sons of God could not associate with the godless world without suffering morally. Sophronius, a wise teacher, would not suffer even his grown up sons and daughters to associate with those whose conduct was not pure and upright. His daughter remarked that he must think them very childish to imagine that they would yield to evil when with such companions. The wise parent took a dead coal from the hearth, and placed it in his daughter’s hand, saying: “Do not fear, it will not burn you.” Yet, though it did not scorch, it smirched—not only hands, but dress. When Eulalia vexatiously expressed her objection to such close contact with coal, her father quietly remarked that evil company was like coal; it might not burn, but it would blacken. The company of the vicious daughters of the ungodly soils the purity of the “children of God”:—

“A thousand evil thoughts intrude
Tumultuous in the breast.”—Newton.

Conviction! Genesis 6:3. In times, says Arnot, when vile men held the high places of the land, a roll of drums was employed to drown the martyr’s voice, lest the testimony of truth from the scaffold should reach the ears of the people. So do men deal with their own consciences and seek to put to silence the truth-telling voice of the Holy Spirit. But My Spirit shall not always strive with man. Thus obstinately resisted, He will withdraw, for

“Though the Holy Spirit deigns to dwell

In earthly domes, ’tis not those defiled
With pride—with fraud—with rapine, or with lust.”—Jenner.

Omniscience! Genesis 6:5. The thoughts that issue from the home of the human heart—bold like robbers in the dark—overleap the fences of holiness, suck at will every flower they reckon sweet, and return to deposit their gatherings in the owner’s cup. But as a spectator watches the movements of a hive of bees, so the eye of the Lord sees ALL. Thought chases thought with lightning rapidity; still His eye sees ALL—sees that each is only evil without mitigation—that every germ of idea, every incipient embryo of conception, every inclination is only evil.

“Almighty God! Thy piercing eye

Strikes through the shades of night;

And our most secret actions lie

All open to Thy sight.”—Watts.

Sons of God! Genesis 6:2. Some were born again—and thus a new creation made them sons of God. The Holy Spirit—descending on the wings of love, and moving in the almightiness of His strength—implanted new being in the heirs of life. Death can never generate life—skeletons cannot arise—dry leaves cannot bloom—extinct ashes cannot brighten into flame; only Omnipotence can turn the serfs of sin into the sons of God.

“Spirit of purity and grace,

Our weakness see;

O make our hearts Thy dwelling-place,

And worthier Thee.”—Auber.

Holy Spirit! Genesis 6:3. We sometimes see in ancient mansions that portion once devoted to divine service laid in ruins, while that which was designed for the good cheer of men is whole and in complete repair. The soul is in a state of miserable decay and dilapidation, but the hall of entertainment—i.e., the body—is sound and furnished well. The principles and affections that belong to the lowest range and sphere of our being remain; but the spirit which alone can consecrate and sanctify them is gone. Here it is that the Spirit of God steps in to strive with man—to awaken him to a sense of self-ruin—to arouse in him the desire for self-restoration—and to accomplish that miraculous restitution of all good things in the moral ruin of the sanctuary of the human soul.

“The Spirit of God

From heaven descending, dwells in domes of clay;
In mode far passing human thought, He guides,
Impels, instructs.”—Hay.

Obduracy! Genesis 6:3. Had the antediluvians no outward warning? They had Noah, the preacher of righteousness. Had they no inward check?. They had the Holy Spirit. Scripture is not silent, though the mystery is deep. The Spirit strove for a while, and ceased. He approached, and then withdrew. He came again; but admission was denied Him. His visits became more rare, and then they discontinued altogether. The knocks remained without answer, and ultimately died away. The inward stillness was no more disturbed. The souls slept on, and dreamed into perdition. Each morning in winter, the man breaks the ice forming on the lake, and though repeated frosts follow, the lake is not frozen over. But suffer the ice to form day by day, and little by little, the thickness increases, until thousands may stand with hammers, and strike in vain. These souls had drifted into frozen realms, where no gospel ray shone to thaw the ice upon them.

A blotting night of horror deep,

“That knows no dawn, and knows no sleep.”—Alger.

Sin-Issue! Genesis 6:5. A mountain stream—whose pure and salubrious waters are continually polluted by the daily washing and cleansing of poisonous minerals—is a just emblem of the flesh. Its desires, imaginations, and affections—once pure and holy—are now like a corrupt and troubled spring, which is always emitting impure water. Salter says that the evil nature of fallen creatures is ever bursting out into bad and pernicious motions and lusts.

“Till custom takes away the judging sense,
That to offend, we think it no offence.”—Smith.

Sin! Genesis 6:6. Man is prone to sin. He is like an idle swimmer, that goes carelessly floating down the stream rather than exert himself to swim against the current, and gain the bank. He must reach the sea at last; and when he hears the breakers, and sees the foaming crests of the waves, he becomes alarmed. But it is TOO LATE. The stream is now too strong for him—his limbs are benumbed and enervated from want of exertion, and, unfitted and unprepared, he is hurled into the ocean of eternity.

“Delay not! Delay not! the Spirit of grace,

Long-grieved and resisted, may take His sad flight;

And leave thee in darkness to finish thy race,

And sink in the vale of eternity’s night.”—Hastings.

Sin Growth! Genesis 6:8. Dr. Boyd says: “I do not know why it is that—by the constitution of the universe evil has so much more power than good to produce its effect, and to propagate its nature. One drop of foul will pollute a whole cup of fair water; but one drop of pure water has no power to appreciably improve a cup of impure water. The sons of men were more numerous than the sons of God, and very soon corrupted them; and Noah, who stood alone was unable to any appreciable degree to influence for good the abounding evil men:—

“Men with men wrought wickedness—till crime and craft
Became to them what virtue once had been,
Their joy, their nature—their essential life.”

ILLUSTRATIONS
BY THE
REV. WM. ADAMSON

Divine Grace! Genesis 6:9. The light of Noah’s piety was not dim, because the Holy Spirit influenced him. What difference can be detected between two needles, one of which has received an electric shock, whilst the other has not? None until the occasion arises! and yet the one has hidden virtues, of which the other has none. The electric shock has rendered the one needle a magnet, which, duly balanced, will enable man to find his way across the trackless ocean. Noah had received the Holy Spirit, and his pious example—like the needle—pointed the wanderers in sin to God’s mercy. But they shut their eyes to the pattern:—

“Which shone, a star amid the storm,

The harbinger of REST.”—Latrobe.

Preaching! Genesis 6:11. Like Enoch, Elijah and John the Baptist, Noah urged his neighbours to flee from the coming wrath. But they would not hear. If aroused for a moment from the sleep of sinful self-sufficiency, they soon slumbered. “Fire! Fire!” Such was the cry in the middle of the night, which echoed through the quiet streets. A ladder was placed against the wall—up its rungs sprang a brave young man to arouse a friend sleeping in that upper room, where he lay in a drunken sleep. To shake him roughly was the work of an instant. The sleeping man stirred—opened his eyes for a moment—turned on his side and closed his eyes in stupid insensibility, murmuring, “I do not believe it.” His would-be deliverer had but just time to drop into the fire-escape to save his own life. Noah preached, but men would not believe that danger and death were near!

“O hasten mercy to implore,

And stay not for the morrow’s sun;

For fear thy season should be o’er

Before this evening’s stage be run.”

Piety! Genesis 6:9. Standing on the sea-shore on a calm summer morning or evening, the vessels in the far distance appear to be sailing in the sky and not on the sea. So doubtless did Noah appear to these worldling spectators of his age, to be walking in the sky, and not on the earth. He was a marked man, secretly to be admired, but openly to be avoided. They took notice of him that he was unlike themselves, living a life of faith, traversing his spiritual way to the glory of God.

“Saints are indeed our pillar-fires,

Seen as we go;

They are that City’s shining spires,

We travel to.”—Vaughan.

Holy Life! Genesis 6:9. On one occasion a man made an effort in argument with a friend to disprove the existence of anything like “motion,” whereupon his friend sprang up, and paced the ground before him. And not more completely was his sophistry confuted who attempted to disprove the doctrine of motion, by his opponent immediately rising and walking, than Noah put to silence the folly and ignorance of the Antediluvians. By a walk holy and close with God he demonstrated to the unbelieving universe of his day that Jehovah’s word is true. In some cases, perhaps, evil was checked, but not subdued—enmity was shackled, but not removed—conscience was roused, but not enlightened—convictions were produced, but no conversions followed. Yet who shall say that Noah met not in Paradise some whose hearts were changed ere yet the waters reached the mountain tops?

“O friend! O brother! not in vain

Thy life so pure and true,

The silver dropping of the rain,

The fall of summer dew.”—Whittier.

The Divine Eye! Genesis 6:12. Secher tells how Plato has a reference to the fact of the King of Lydia being in possession of a ring with which—when he turned the head to the palm of his hand—he could see every person, and yet he himself remain invisible. Though we cannot see God while we live, yet He can see how we live; for His eyes are upon the ways of man, and He seeth all his goings—both outward and inward:—

“Under the surface, life in death.

Slimy tangle and oozy moans,

Creeping things with watery breath,

Blackening roots and whitening bones.”—Havergal.

Judgment! Genesis 6:13. The stroke of judgment is like the lightning flash—irresistible, fatal. It kills—kills in the twinkling of an eye. But the clouds from which it leaps are SLOW to gather. As Guthrie says, they thicken by degrees. The mustering clouds—the deepening gloom—the still and sultry air—the awful silence—the big pattering raindrops, all reveal his danger to the traveller, and warn him to hasten to the nearest shelter. Ahab was busily employed picnicing with his gay court on the grassy slopes of Carmel, and did not see the gathering storm; but the prophet sent him warning to hurry to his ivory palace in the plain of Jezreel. And where is the sinner who goes down unwarned? An unseen hand often restrains with gentle touch—a voice within often persuasively reminds that ruin follows sin. The annals of the old world prove this. Truth announced that the inevitable end would come, but forbearance checked the final step for 120 years. The long-suffering of God waited in the days of Noah:—

“Mustering His wrath, while His anger stayed:
Till full their cup, the Lord of heaven delayed
To pour His vengeance.”—Rolls.

Deluge-traditions! Genesis 6:13. Mr. Catlin vouches for the extraordinary fact that, of all the tribes he visited among the Indians of North-West America, there was not one which did not, by some means or other, connect their origin with a “big canoe,” which was supposed to have rested on the summit of some hill or mountain in their neighbourhood:—

“High on the summit of this dubious cliff
Deucalion wafting moor’d his little skiff.”—Dryden.

Salvation! Genesis 6:13. When Noah heard the announcement of the flood of waters possibly the enquiry instantaneously flashed up; what must I do to be saved? As in the case of the anxious soul, so in the case of Noah, it was an enquiry which only God could answer. Just as the child, gathering pebbles on the sea shore, sinks into insignificance when compared with the diver searching for pearls, or the miner excavating for diamonds; so all Noah’s previous and present surroundings dwindled into nothingness before this important question: If such an overwhelming, universal deluge was ahead, what was he to do for salvation from it? God answered, as He always does the really sincere, anxious enquirer: I will save thee. Salvation is of the Lord. There is the divinely appointed ark of safety. Faith says:—

“Let earth and hell conspire their worst, their best,

And join their twisted might!

Let showers of thunderbolts dart round and round me,

All this shall ne’er confound me.”—Quarles.

ILLUSTRATIONS
BY THE
REV. WM. ADAMSON

Divine Salvation! Genesis 6:14. Some time ago, a man, who had heard a minister of the Gospel preach on the previous sabbath, went to him in a state of mental anxiety to ask him how he could be saved. The venerable man of God said: “The wages of sin is death,” whereupon the man exclaimed: “Then I am lost.” To this exclamation of bitter anguish, the minister answered that such a conclusion did not follow, because God had found a ransom. “In His infinite love and pity, He devised a plan to save sinners, a plan, which should shew His eternal hatred of sin, while it disclosed the treasures of His compassion for sinners.” He then went on to detail the whole scheme of salvation, the Divinely prepared ark of safety in the cleft body of His dear Son of Calvary. The man was delighted and astonished. He exclaimed: “Is it really so? Is there an ark of safety?” The minister at once briefly replied that it was in the Bible. “Then the Bible is from God; for none but He could have thought it.”

Spritual Vision! Genesis 6:15. As well may you pour tones of delicious music on the ears of the deaf, or floods of brilliant light on the eyeballs of the blind, expecting to awaken corresponding sympathy in the soul, as that the carnal mind can be convinced of the excellence and beauty of the Ark of Grace. The supreme excellence and perfect harmony which pervade its entire structure without and within, can only be discerned by a spiritual eye, others see no beauty in this ark; though Noah did. He could perceive the beauty of the Divine purpose. He could distinguish the harmony of the Divine plan. And this heart to prize the ark, this mind to investigate its nature, this eye to trace its proportions and beauties came from God.

“Oh! take the heart I could not give,

Without Thy strength-bestowing call;
In Thee, and for Thee, let me live
For I am nothing, Thou art all.”

Gospel! Genesis 6:15. On one occasion in France, a group of Sunday-school children were taken a long distance to see the interior of a cathedral, in which was a stained glass window of exquisite beauty and chasteness. As they drew near, the conductor exclaimed: “There is the window,” pointing as he did so to what seemed a dingy sheet scarred with irregular pieces of dull lead. The children were disappointed, and complained of having been brought so far for “only that.” But the leader guided them within the precincts of the cathedral pile, when they at once saw all the beauty of design and structure. So the Holy Spirit leads us to the Gospel of Salvation; but we see nothing attractive in it, until He conducts us within its walls. Then the whole flood of beauty bursts upon our entranced spirits; and, like Peter in the Mount of Transfiguration, we are ready to exclaim: “It is good for us to be here:”—

“Seeing Him in all His beauty,
Satisfied with Him alone.”—Havergal.

Blindness! Genesis 6:16. The mind—divinely illuminated—can penetrate into the vast domain of faith, and discover the glories there revealed. But without the Spirit all is dark—all mysterious. And just what the telescope is to the eye of the astronomer, as when with a glance he sweeps the firmament of nature in search of new and undiscovered worlds, faith is the Spirit of God to man. Man cannot find out God by all his searching; but the Spirit revealeth the deep things of God. The Ark of Christ is equally beyond human comprehension. What beams can its feeble, flickering light cast upon this mystery? But the Spirit must

“Enable with perpetual light

The dulness of our blinded sight.” 1662.—

Gospel-Ark! Genesis 6:16. What has wrought such moral revolutions in the world? If the devotee of superstition has been converted by it—if it has made the spiritually blind to see—if it has transformed the ravening wolf into the gentle lamb, and the greedy vulture into the soft dove—if it has soothed the deepest anguish of the heart, and calmed the fierce tempest of the soul—if it has sweetened the bitterest calamities of life, and unfurled the banner of victory in the last and latest hour of life—if it has shed upon the Christian’s tomb the radiance of a glorious immortality, then it has done what no other schemes have succeeded in doing—then it is the Ark of God, to which we may safely flee. Till another Gospel has been discovered of more grace and goodness—of more power and principle—of more promise and perfection, let us not despise it. Let us make or find a better, safer Ark—not cavil at the Ark which Divine Wisdom has planned and Divine Love has provided:—

“Not to be thought on, but with tides of joy,
Not to be mentioned, but with shouts of praise.”

Ark! Genesis 6:14. Christ is the Gospel-Ark. Behold Him! The ark of old was but an emblem of His full redemption. He is the one deliverance from all peril. He is the heaven-high refuge—the all-protecting safety. He is the building of enduring life—the foundation of which was laid in the counsels of eternity—the superstructure of which was reared in the fulness of time on the plains of earth, and the head of which towers above the skies. He is that lofty fabric of shelter which God decreed, appointed, provided, and set before the sons of men; and all the raging storms of vengeance, and all the fury of the waves of wrath only consolidate its strength. Our Ark of Salvation is the Mighty God.

“Onward then, and fear not,

Children of the Day!

For His word shall never,

Never pass away!”

Activity! Genesis 6:17. Doubtless the Antediluvians were useful in aiding righteous Noah to construct the ark for the saving of his house, while they themselves perished in the flood—clinging, perchance, to the sides, or clutching the keel of the vessel as it floated serenely on its way. The scaffolding, says one, is useful in the erection of the building; but, constituting no essential part of the structure, it is removed when the edifice is complete. Religious activity is not salvation. Working for Jesus is not necessarily living in Jesus. An individual engaged in religious work may be useful in guiding the steps of others, as the finger-post planted midway between two diverging roads may direct correctly the doubtful steps of the traveller, itself remaining stationary. Noah’s neighbours helped him to fulfil God’s command—aided him in securing salvation; yet they never kept God’s statutes themselves, and never succeeded in escaping from the Deluge.

“In vain the tallest sons of pride

Fled from the close pursuing wave.”

Flood of Waters! Genesis 6:17. Mythology tells how Jupiter burned with anger at the wickedness of the iron age. Having summoned a council of the gods, he addressed them—setting forth the awful condition of the things upon the earth, and announcing his determination to destroy all its inhabitants. He took a thunderbolt, and was about to launch it upon the world, to destroy it by fire, when he bethought himself that it might enkindle the heavens also. He then resolved to drown it by making the clouds pour out torrents of rain:—

“With his clench’d fist

He squeezed the clouds:
Then, with his mace, the monarch struck the ground;
With inward trembling earth received the wound,
And rising streams a ready passage found.”—Ovid.

Wilful Blindness! Genesis 6:22. Hosea says: Gray hairs are here and there upon him, yet he knoweth it not. Old age steals on, and we are insensible of its encroachment. The hair is silvered—the eye loses its lustre—the limbs lack elasticity; and yet we take no thought of time. He knoweth it not. Nor does he desire to know it. Some individuals would efface each new mark of growing years, and shrink from every sad memento of approaching senility—as if ignorance of the fact would arrest the march of time, and each evidence of its ravages obliterated would win back the springtide of youth. These men loved not Noah for reminding them of their gradual declension in moral vigour, and of the rapidly approaching hour when moral death in aggravated form would close this decay. And when they saw him busily employed in preparing the ark, how much ridicule they heaped upon this “obedient servant of God,” until

“The clouds went floating on their fatal way.”—Procter.

Bible! Genesis 6:22. There was a sculptor once who made a famous shield, and among the flowers and scrolls which adorned it he engraved his own name, so that whoever looked upon the shield would be sure to see it, and know who made it. Some people tried to erase the name, but they found that the man had put in the letters so cleverly as to render it impossible to take out one letter without spoiling the whole shield. Just so is it with the Bible and the name “Jesus.” Hence that aged ambassador’s counsel to his younger brother was full of potency and truth: There are hundreds of roads to our great English metropolis, so that no matter what point of the compass you start from, you will find that all bring you to London; and there are hundreds of truths in the Bible, and no matter what part of that holy book you take up, it ought to lead you to Christ. But as there are side-roads, and what John Bunyan calls “bye-paths,” so take care that you do not as a preacher wander from the road of truth, otherwise your sermon will never reach to the “Crucified One”—

“Who still for erring, guilty man,

A Saviour’s pity shows;

While still His bleeding heart is touched

With memory of our woes.”—Barbauld.