the eyes of the Lord. Noah was a just man, and perfect in his generations, and Noah walked with God."

The description, though brief, is both comprehensive and plain. It is, however, that of the other worthies of ancient times. It will not be necessary to explain the subject at full length.

Two remarks may be premised. Scripture history is consistent with itself. If it be from God, it will have certain great principles always either recognised or supposed. One of these is, the fallen, that is, the guilty and sinful, condition of the human family. The other, the existence of a most merciful plan of redemption established from the beginning; unfolded slowly and gradually; fully developed in the New Testament.

Noah could furnish no exception to the first. As " a just man," he was so through the second; and in the sense in which the second places the subject. He was naturally a sinful creature. He had obeyed the merciful call of God. He had accepted the divine covenant. He was in a state of acceptance with God. He had received power from on high, changing his heart, and enabling him to serve and please God. Noah was a righteous man.

And he was "perfect in his generations." He fulfilled every social duty. He fulfilled every duty to man which it pleased God especially to impose upon him. By God's grace, he thoroughly and faithfully, even in those trying circumstances, obeyed God.

Nor was his religious character less distinctly marked. He "walked with God." The measure of spiritual light and communion then vouchsafed it is not for us to say. Such as it was, he enjoyed it. In religious profession-uncompromising, bold, as well as sincere: in religious ordinances, and all that related to the instituted worship of God, he walked with God; setting God before him, doing God's will, loving to think of God, seeking God's honour and glory.

"Noah found grace in the eyes of the Lord." Him did God view with distinguishing favour; choosing him to be the depositary of truth, the founder of a new race, the representative of the church on earth.

IV. To the great event of his life we now come,—the flood. 1. On the event itself our remarks may be few. We are to consider it scripturally. It was, then, an event brought to pass by the will of God, and the direct intervention of his power. It was not an event in the order of nature, even though natural agencies might be employed in effecting it. God is the moral governor of the world: creating power holds all things at its own uncontrolled disposal. We speak of the Sovereign, but that Sovereign is the Creator. The Scriptures represent him as saying, "I, even I, do bring a flood of waters upon the earth, to destroy all flesh." Thus viewed, admitting that God is actual governor, and that the Scriptures are the inspired rules and record of his government, we see in the flood nothing inconsistent with its great principles as fully developed in the sacred volume. Sin is hated by God; sin is punished by him; and that which he hates and punishes had polluted and deformed the whole earth, and filled it with misery and crime.

The instruments employed are said to have been two. "The fountains of the great deep were broken up ;" and "the windows of heaven were opened." We know little of what is included in the expressions. Great changes took place on the surface of the earth; and the power of God could condense all the aqueous vapours diffused through the atmosphere. But we only bewilder ourselves by inquiring (on such occasions as these) into natural and secondary causes. The flood was the work of Omnipotence. If we believe, that in the beginning he created the earth, we may believe he could thus destroy it.

In point of fact, both upon the surface of the earth, and in the memory of its inhabitants, the flood is indelibly impressed. All nature evinces, all history testifies, such an event there has been. The Bible explains it.

2. It is more important that we notice the conduct of Noah.

In the first place, the announcement of God's intention was made to Noah. In whatever way made, he received it with unhesitating faith: the greatness of the event staggered him not. He counted that what God threatened, he was able to perform.

He was "moved with fear." First, this was the feeling which the event itself was calculated to inspire. It was an object of terror. A world destroyed by the anger of God!

And then, though, as to himself, he knew that the means of safety would be provided, he would yet see that a disobedient disregard would implicate himself. He was "moved with fear." But the warning was connected with commands. First, as to the means of safety. He was directed to construct a vessel to contain himself, family, and such living creatures as God should see fit to enclose with him. This he obeyed carefully, exactly, and perseveringly.

And, second, he had to warn others. Peter calls him "a preacher of righteousness." And as he was faithful to the honourable but dangerous calling, so was God specially with him. While his "long-suffering waited," that is, "while the ark was a preparing," the Spirit of Christ, in Noah, preached to the doomed, but yet pitied, world. He who willeth not the death of a sinner, sent Noah to preach; a divine power attended his word, and that was from the Spirit of Christ, the merciful Mediator. Gospel mercy was offered them; and they perished not till they had rejected it, and allowed the day of visitation to pass unheeded, unimproved. And now they are "the spirits in prison;" in safe custody; reserved to the day of general doom, with all who pass into eternity, finally impenitent, and therefore unsaved.

3. Notice, lastly, the results of this conduct of Noah.

(i.) "He condemned the world." Why? Because, what he did, they might have done. He conveyed the warning; he invited to mercy; he denounced woe: and the long-suffering of God waited, shall we say, patiently, anxiously waited?— during the time that holiness and rectitude allowed to intervene between threatening and punishment. Peter uses a word including expectation as well as pause. What Noah did they might have done. His conduct, therefore, condemned the world.

(ii.) He saved himself and his house. He obtained preservation from the most terrible calamity the world ever witnessed. what were his feelings when the ark began to float, and the full consciousness of preservation pressed upon him!

H

He

whose first act, coming out of the ark, was to build an altar to the Lord, would not fail to worship him while floating in safety and peace.

He saved his house, too. Others were better for him. This is in accordance with the revealed plans of the divine government. Look at the tares. Why grow they? Their uprooting would injure the wheat. The safety of his people is precious to God. The prayers of the despised and overlooked remnant bring down blessings, often ascribed to human wisdom and power. They also build arks; build them for the benefit of others as well as themselves. Only, as to personal salvation, "the soul that sinneth shall die,” if he continue obstinately impenitent.

(iii.) "He became heir of the righteousness which is by faith." The grand theme of revelation is righteousness by faith: pardon and acceptance, received as the free gift of God's mercy, by the atonement and intercession of a divinely incarnate Mediator. Into the enjoyment of this Noah entered when first his faith rested on the divine promise. But here (as in the case of Abraham afterwards) was another testing revelation; connected with the divine rule of mercy and justice; and yet referring to a particular exercise of power. Believing, he was confirmed in the possession of the blessing before enjoyed; and perhaps in condescending love, his larger faith was rewarded by clearer discoveries of the plans of redeeming love. At all events, he inherited that which was the crowning blessing. Deliverance from the flood had been worth little except as associated with salvation in the grand scriptural sense of the word. He became, yet more fully, a possessor of the blessings of grace in Christ; the common, ancient, perpetual Saviour.

V. I lastly call you to a few more practical lessons. But, that the case may instruct and admonish, there must be general parallelisms between it and our own.

1. Noah was "warned of God of things not seen as yet.” So are we. He who told of the coming flood, tells us of death and judgment, of the end of the world, resurrection of the dead, heaven, hell. Is this a true book? Inspired? Then you know its contents. You are warned of things which as yet are unseen.

2. Noah was directed to adopt means of escape and safety. And so are you. Not, indeed, to prepare an ark; God has done that for you: but to enter it, and continue in it. Christ is the appointed way of salvation; faith, penitential, obedient faith, the means of "entering the ark and continuing there." True faith in Christ's atonement obtains, preserves pardon: prompts to holy obedience; brings to heaven.

You are warned of danger. You are invited to safety. And both are enforced by the example before you. In the day that Noah floated in safety, the world perished. Obedience, sin, had their proper fruits.

And to this shall it come. The long-suffering of God waits. O how terrible when mercy withdraws, and leaves awful, holy justice, to do all that is right! You cannot escape, if you continue impenitent. And who can tell when this day of visitation may close? We urge you to flee to Christ; flee to him at once. Think of coming wrath; of everlasting damnation; the worm that dieth not; the fire that is not quenched. You are exposed to it all. Conscience tells you But Christ has died; he intercedes for you. The longsuffering of God waits. See the delightful safety and peace of the obedient believer. Calamities disturb him not; nor death. See him at the day of judgment: how different from the condemned! O flee to Christ. By your fears of wrath; by your hopes of mercy and salvation; even now, flee to Christ. Abide in him, till he lift you up for ever.

SO.

CHRISTIAN WATCHFULNESS.

"And what I say unto you I say unto all, Watch."-MARK xiii. 37.

THUS evidently is watchfulness declared to be a duty universally incumbent on all who profess to be his disciples. Now, experience has proved that many are willing to take upon themselves the honourable title of Christian, while they are anything but willing to submit to the obligations con