Part 4

Proceed we now with the history of Noah’s preservation: “The waters prevailed exceedingly upon the earth (a hundred and fifty days), and all the high hills, that were under the whole heaven, were covered—and all flesh died that moved upon the earth, Noah only remained alive, and they that were with him in the ark. And the ark rested in the seventh month, upon the mountains of Ararat.” {65} Thus was the divine promise literally fulfilled, and the fidelity of the patriarch signally acknowledged and rewarded. What must have been the emotions of this holy man, as he was floating, through the long eventful period, upon the surface of the raging waters! How deep and lively his conviction of the adorable goodness and the perfect truth of God! How fervent his gratitude, how sublime his joy, at escaping unhurt amid the desolation of the world! How indescribable his feelings of horror and of awe, at the sufferings of those countless multitudes, who were perishing around him; over whose lifeless bodies he was riding in peaceful security, reserved to be the father of a new-born world! Similar to these are the impressions of every sincere believer, on beholding both the providential and spiritual dispensations of the Lord. Deeply is he convinced of the “goodness and severity of God;” of His goodness to the righteous, His severity to the disobedient and evil: Every divine promise and every denunciation of divine judgment have been fully accomplished in due season; “not one jot or one tittle of the word of God has failed.” The Christian, moreover, by his own experience, can testify the truth and loving kindness of God: he has sought and found a refuge in the ark of salvation, in the gospel of peace; he has been taken out of a corrupt and troubled world, and raised above it; so that, while the billows of adversity have been rolling all around, and the overbearings of iniquity have every where prevailed, he has felt himself in a state of security; inclosed by divine mercy “on the right hand and on the left;” protected by the power of Jehovah; all things, even the most unruly elements, “working together for his good:” when “the rain descends, and the floods come, and the winds blow,” he hears and sees it all without dismay; nay, with gratitude to his heavenly Preserver; hoping and believing, that the waves of trouble are bearing him to the celestial Ararat, upon which he shall alight, in God’s appointed time, and “find rest unto his soul.”

But, in the midst of his satisfaction and joy, there is a consideration, which strikes a damp upon his soul, and fills him with grief and terror; it is, the miserable condition of those his fellow-creatures, who have been regardless of their salvation and have perished: the Saviour “called, but they would not answer;” He assured them of the coming desolation, but they would not take heed; He offered them mercy, but they turned away: and the flood came upon them unawares; and it is painful to think of them, where they now are, and how many they have been. And not only for those who are gone, but for numbers still living, does the charitable Christian also feel: it is not for him to be forward in judging, not for him to condemn; “he hopeth all things, and believeth all things;” but when he sees multitudes around him manifestly walking in the “broad way of destruction,” he cannot help feeling both pity and pain; especially if any of his neighbours or friends be found in this awful state of heedlessness and sin; especially if any who are near and dear unto him. He cannot help grieving for them; they will have, at least, his tears and his prayers. Would that such sinners might feel for themselves, what others feel for them; would that they might turn and live! Their case is not like the case of those who were perishing in the flood; they are not yet consigned to destruction; would to God that they might turn and live!

At length, “the waters were dried up from off the earth, and the face of the ground was dry.” “And Noah went forth” out of the ark, and “builded an altar unto the Lord, and offered burnt offerings upon the altar,” in thanksgiving for his miraculous preservation; “and the Lord smelled a sweet savour;” {69} He accepted the incense of the sacrifice, approved and honoured the piety and gratitude of Noah.

In all our deliverances and escapes, in all the benefits and blessings we receive at the merciful hands of God, let us never fail to imitate this bright example of righteousness: be it our first, our immediate act, to waft unto the skies the incense of adoration and praise. The faithful and observant Christian does indeed perpetually notice the interposition of divine Providence in his behalf; and he never fails to render the tribute of his heart at least, if not of his lips, to the great Deliverer: but besides this, there are few of us, who have not, in some striking instances, been wonderfully rescued from imminent danger and destruction; preserved in frightful accident, or raised from a sickness which was seemingly unto death. Has the favour been duty remembered with gratitude? Did it bring us on our knees before the throne of mercy? Did we present our offering with that humble sense of our own unworthiness, and that devout acknowledgment of God’s love, which gave us just reason to believe that the offering was accepted, through Jesus Christ our Lord? And ever since, has an altar been raised in our hearts; have our affections been dedicated to God, as a memorial of the past deliverance, and a fulfilment of the purpose for which we were mercifully spared?

And there is a deliverance greater and mightier than all, of which every faithful servant in the gospel is enjoying, at once, both the hope and the benefit; a deliverance, of which Noah’s was a type, from the bondage and penalty of sin; from eternal misery, and ruin. Are we penetrated with a sense of this marvellous mercy? Do we worship our great Redeemer in spirit and in truth? Do we love Him with all our heart and soul? Do we proclaim abroad our gratitude and love, in the presence of a contemptuous world? Noah was immediately and powerfully reminded of the divine goodness accorded to himself, by beholding the face of nature all desolate and void: and thus, when we behold around us the dismal ravages of sin, and contemplate, with the eye of faith, the ruin which they will finally bring, are there not afforded to _us_, exulting as we are in the hope of our own redemption, abundant memorials of the favour of God to ourselves? “Bless the Lord, O my soul, and all that is within me, bless His holy name. Bless the Lord, O my soul, and forget not all His benefits: who redeemeth thy life from destruction, and crowneth thee with loving kindness and tender mercies.” {71}

My brethren, if we would find, as “Noah found, grace in the eyes of the Lord,” we must be like him, in faith and obedience, in “faith which worketh by love.” We must be ready, at the divine command, to leave the “pomps and vanity of a wicked world, and all the sinful lusts of the flesh,” and prepare the means of our deliverance, in the way which God mercifully points out. We must dare to be singular in the midst of a gainsaying and reviling people; and maintain our integrity in the face of a backsliding age. If, in the hour of danger and destruction, we would have God for our deliverer and friend, we must seek Him and serve Him, whilst we are in health and safety: thus will He be our portion in life, in death, in judgment, and for ever.

We are hereby led, in the last place, to consider the promise and pledge, which God was pleased to afford to the patriarch immediately after the flood; that “the waters would no more become a flood to destroy all flesh.” “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth—and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.” Whether there had ever been a rainbow before the flood, is a point that cannot absolutely be determined; probably not; but if there had been, it makes no difference; the bow was then consecrated to be the token of a covenant of mercy, between God and man; and whenever the descending shower and the darkened sky recal to mind his former vengeance on the ungodly, we may take comfort on beholding this bright display of majesty and beauty, “this faithful witness in heaven;” {73} our hearts may then be gladdened by the remembrance and assurance of God’s everlasting love: we behold the seal of heaven, ratifying the promise of divine favour: and the believer may justly regard it, not only as a token of security against a future deluge, but also as a hopeful intimation of God’s mercy in all the storms of this mortal life, in every threatening flood. We may view it, with delighted eyes, as a blessed memorial of the truth and faithfulness of that Almighty Protector, whose word is pledged for the preservation of His people, at all times and under all possible circumstances. His mercies, of providence and grace, can never fail; and an earnest of these mercies we may discover, when we look upon the bow in the cloud; it is, in a secondary sense at least, emblematical of God’s everlasting covenant with His faithful people, that He will “never leave them nor forsake them.”

Nor is it without authority, that we are thus extending the import of this heavenly sign: St. John in one of his beatific visions, “looked and behold a door was opened in heaven, and behold a throne was set in heaven, and there was a rainbow round about the throne.” {75} The saints in light are thus represented as beholding the abode of their God, encircled with the token of His covenanted mercy; an evidence to them, that they have finally escaped the devastation of the world; that the floods and storms have for ever subsided; that none of the imperfections and troubles and dangers, from which they have been rescued, shall ever again disturb their mind or mar their happiness.

Hear then, in few words, the conclusion of the whole matter: let the destroying deluge awaken in us, by divine grace, a living conviction of the infallibility of God’s word, of the certain “perdition of ungodly men;” let the deliverance of Noah and his family assure our hearts in the expectation of the glorious redemption of every believer and servant of God.

Let us enter the ark of salvation, prepared by our great Redeemer; enter and abide there; and we shall be carried triumphantly over the stormy elements of the world; and be conducted “unto the haven where we would be:” the dove will bring unto us the olive branch of peace; and the transcendent beauty of the celestial rainbow shall appear without a cloud, and bless our souls with the perfect assurance of eternal safety and joy.

SERMON V. DO THIS GREAT WICKEDNESS AND SIN AGAINST GOD.

GENESIS xxxix. 9.

_How then can I do this great wickedness and sin against God_?

THE history of Joseph, by whom these memorable words were uttered, is full of interest and instruction. He presents unto us the splendid and rare example of a person advanced, from the lowest estate, to distinction and wealth and power; and yet preserving his piety and integrity unimpaired. Not all the luxury and blandishments of a court of unbelievers could tempt him to forget that gracious almighty benefactor, by whom he had been rescued from danger, and raised to prosperity and greatness. We all know how apt are the understanding and heart of man to be captivated and corrupted by the enjoyment of earthly pomp and pleasure, under any circumstances; but especially when they are attained by a sudden and unexpected elevation. Joseph had been cruelly left by his brethren in a state of utter destitution. Taken out of the pit into which they had inhumanly cast him, he was sold as a slave to a company of people, who were passing by, and carried into Egypt; by accident, as it appeared, but really under the guidance and direction of an all-wise providence, to accomplish the wonderful purposes of His divine will.

The scriptural account of his rapid rise to favour and eminence, in this his new abode, is exceedingly striking; and shews the especial regard which the Almighty bears for His righteous and faithful servants; there is no situation of life too obscure for the notice of His all-seeing eye; none too low for Him to interpose in behalf of His people, and exalt them to usefulness and honour. “Joseph was brought down to Egypt; and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight, and he served him; and he made him overseer over his house, and all that he had he put into his hand.” {78}

Thus favoured and advanced, this holy man never forgot, as too many do, that gracious Being, to whose loving kindness he was indebted; instead of growing vain of his superiority, as if he had raised himself merely by his own talent or industry, he referred all his blessings to God’s bountiful providence, and rendered unto Him the return of a grateful and faithful service.

It was not long before his fidelity was put to the trial; and the manner in which he escaped the snare, that was laid for him, affords a remarkable proof not only of his integrity, but of his faith, his piety, his religion, his gratitude and love to God: the only principles upon which any dependence can be placed in the temptation of an evil hour. Joseph, when powerfully solicited to betray the confidence, and despoil the honour of his master, might have contented himself with declaring the numberless acts of kindness which he had received at Potiphar’s hand; the recompence of faithfulness which he owed for them all; or the fear of bringing upon himself disgrace and ruin, by so atrocious a crime; considerations indeed, which actually had no small influence and weight upon his mind. But he goes much further, and appeals to a higher authority, to a nobler principle; to one which was calculated to give unto every minor consideration a tenfold effect; to secure the performance of that duty, which reason and honour and conscience suggested; he appealed to his God, from the fountain of whose mercy he had derived all his benefits and blessings; and to whom therefore, his sincere unswerving obedience was unreservedly due. Like every pious and good man, he remembers and regards the human ties by which he is bound; and instances, in feeling language, the kindness and estimation of his earthly master; “Behold, my master wrotteth not (knoweth not) what is with me in the house, and he hath committed all things that he hath to my hand; there is none greater in this house than I.” {80} But then this man of God, after thus recounting the signal favour which had been shewn him by an earthly master, does not rest his duty upon saying, ‘how can I abuse the unbounded confidence reposed in me; how can I prove myself so unworthy of my lord?’ But immediately, as if it were the habitual suggestion of his mind, elevates his thoughts and affections to his master in heaven; to Him, who had put it into the heart of Potiphar thus to distinguish and bless him; to Him, by whose grace alone he had been what he had been, a faithful and dutiful servant; and by whose gracious interposition “all things had worked together for his good.” For such surpassing mercy poured down upon him from heaven, he could not bear the thought of making so base a requital; and exclaimed in the energy of his soul, “How can I do this great wickedness and sin against God?” Resting upon such a principle, the triumph of his virtue was complete; it enabled him to disregard whatever evil consequences might ensue; and to stand against the subtlest wiles of the tempter, and under circumstances of imminent peril, a noble monument of the power of religion; upright in his duty to God and man.

Much edification may the Christian gather from the narrative before us; and happy would it be for the Christian world, if the principle, here so splendidly illustrated, were in fuller operation. It might indeed be thought, that with the superior knowledge we enjoy, of the transcendent mercy and goodness of God, of the extent and bounty of His providence, as well as the riches of his grace; that, with the clear revelation of the divine will, the glorious manifestation of gospel light, to us so abundantly vouchsafed; that, taught as we have been to look upon God as our reconciled Father in Jesus Christ, as the “author and giver of every good gift” in this world, and the spring of all our blissful hopes of an inheritance in the brighter world to come; it might have been thought, under these superior advantages and means of grace, that in all the events of life, in every temptation and trial, our affections would be certainly raised, above every earthly consideration, to the high and holy God; that, when we are pressed with the solicitations of evil, it would immediately occur to our minds and enter into our hearts, how abhorrent the offence must be to that perfect and glorious Being, in whose image we are professedly recreated; how grievous to that Holy Spirit, in whom we ought to live and walk; how disgracefully and basely unworthy of those spiritual privileges, to which we have been restored; of the great mercies we have already received; and the still greater we are yet expecting, from the redemption which hath been wrought for us by the ever blessed Jesus; it might be concluded, that Christians, when tempted to injury and evil, would immediately refer the matter to the blessed word and will of their divine master, and exclaim, with a pious and grateful feeling, “how can I do this great wickedness and sin against God?”

Yet, is it not notorious, that a great, an overwhelming portion of the inhabitants of this enlightened land, are governed in a very small, if in any degree, by this pure sense of spiritual and religious obligation? Commonly, when they are solicited to sinful gratifications and pursuits, “God is not in all their thoughts:” whether they yield or not, depends partly upon the strength of their natural inclination; partly upon the light in which the sin may be regarded by the world around them; upon the extent to which it may affect their worldly reputation; upon what they may calculate to gain or lose by their conduct. The law of custom has manifestly a greater influence than the law of God; nay, what are called the _rules of honour_, which, in many instances, are flagrantly repugnant and opposite to the divine will, (and might rather be called the rules of _dishonour_,) are appealed to, in a Christian country, as the arbiters of right and wrong; while the “honour that cometh from God only” is totally disregarded and forgotten. And even of those, who are unacquainted with the precise terms of these fallacious rules, what multitudes are there, whose practice and conduct are determined by considerations merely human; who will be guided by a feeling of gratitude to an earthly benefactor, and yet have no sense or remembrance of the favour of an all-merciful God; who will be deterred from evil by the dread of offending an earthly superior, that has power only over the body, and yet possess in their hearts no fear whatever of Him, “who is able to destroy both body and soul in hell.” Where there are no better guides, no higher inducements than these, “to refuse the evil and to choose the good,” we cannot be surprised at the licentiousness and corruption, which so unhappily prevail; nor even at the flagrant and shameless commission of that calamitous sin, which Joseph rejected with such holy disdain. Against the impetuous desires and cravings of the flesh; the assiduous entreaties of wicked companions; and the beguiling charms, which Satan so well knows how to spread over all the ways and works of evil; against all these combining together, it cannot be expected, that any human motives or maxims, any earthly feelings alone, should be able successfully to stand.

Not that such motives or maxims or feelings are to be despised or disregarded; not that any just or lawful consideration, however trivial, should be overlooked, which may be instrumental, in any degree, to preserve us from evil. Far is it from being the design of the gospel, to supersede the dictates and rules of reason; the workings of conscience; or the influence of natural affection, of hope and joy and gratitude and love; the gospel purifies all these motives, and guides them aright, and directs the exercise of them into the proper channel. But even the best of them, with the sincere Christian, are as nothing when compared with his religious principle, with the faith and fear and love of God: when tempted to sin, he thinks of that Holy Being, with whom he has entered into covenant; of that gracious Redeemer, who hath endured so much for his sake, who hath brought him into the way of salvation, by whose favour he is enjoying “the life that now is, and the promise of that which is to come;” he thinks of the Holy Spirit, “by whom he has been regenerated and made a child of grace;” he would not quench that sacred flame and energy, by which his corrupt nature has been enlightened and purified; from which “all good desires, all good counsels, and all just works do proceed;” by which his soul is animated with the inspiring hope of beholding his God face to face, in perfect righteousness and everlasting glory. He loves to please, he cannot bear the thought of offending, the Lord of majesty and mercy; and looks to Him for strength in the hour of trial. The constant habit of thus lifting up, in the spirit of prayer, the thoughts and affections to God; the full and abiding persuasion of His manifold mercies to the faithful, of His terrible judgments to be executed upon the disobedient and the impenitent sinner, will always be found the surest, the only sure, preservative from sin.

And how can that man, who believes, with all his heart and soul, in the glorious revelation of the Gospel; in the miseries which he may thereby escape, and the happiness which he may attain; in the means ordained for his accomplishment of these momentous purposes; how can he fail or cease to maintain a lively remembrance of the goodness and wisdom and power of God? Will he not “set the Lord alway before him;” and under the countenance and protection of his Saviour, and in the awful presence of his Judge, will he not feel himself powerfully actuated to restrain and resist every guilty inclination, and to decline from the danger and dishonour of every evil way? “How can I do this great wickedness and sin against” my Creator, Redeemer, and Sanctifier—the Almighty God, whose I am, and whom I serve?