to take one and offer it for a sacrifice to almighty God. Observe here the antiquity of religious worship. The very first thing we find done in the new world, was an act of divine worship. Religion got the start at first, though profaneness has since outrun it, as Ahimaaz did Cushi. 2 Sam. xviii. 23.

21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every living thing, as I have done.

Acceptance was then the promised reward of welldoing. Gen. iv. 7. Never any duty performed aright, was performed without acceptance. The Lord was pleased with the offering of Noah: he was glad to see him so thankful,-glad to see the new world begin so hopefully. The Lord smelled a sweet savour, Heb. a savour of rest; such a savour as did make his anger to cease, or such a savour as was pleasing to him. Now the fruit and effect of this acceptance was, a gracious promise that he would never drown the world again. So that the respect which God had to Christ, represented in this sacri

fice, and to the faith and grace of Noah the sacrificer, was the occasion of his declaration for the world's standing. Doubtless it was good news to Noah to hear that the world should never be drowned again. The flood was the fruit of God's curse; by which it appears what a terrible thing the curse of God is. Those whom he curses are cursed indeed.

For the imagination of man's heart is evil from his youth. This was rendered as the reason why God would destroy the world; (chap. vi. 5;) and a very good reason it was. But how it should come in as a reason why he would not again smite every living thing, is not easy to determine. I should have thought God would have said, I will curse the ground again and again, till I see man in a better frame; for the imagination of man's heart is still evil from his youth. No: he saith, Though man hath a corrupt, wicked heart within him, I will not again curse the ground. The goodness of God is infinite goodness, or else it had been long since overcome and conquered by man's badness. God's end in punishing sinners is to reform them; and sometimes where that end is not attained, he'll punish no more in this world. God sometimes denies reclaiming means,—and afflictions amongst the rest,to those that will not be reclaimed. Parallel to this scripture is Isa. i. 5, Why should ye be stricken any

more? ye will revolt more and more; and perhaps also Hos. iv. 17, Ephraim is joined to idols: let him alone. Observe how God's goodness takes occasion from man's badness to be so much the more glorified. This is one of those strange reasons of mercy such as Hos. ii. 13, 14, She went after her lovers, and forgat me; therefore will I allure her; and Isa. lvii. 17, 18, He went on frowardly : I have seen his ways, and will heal him :-enough to melt a heart of stone.

We all bring into the world with us corrupt hearts. How early doth the corruption work. How largely, how constantly doth it put forth even in the best; for who can say his heart is clean? The enlightened soul sees the filthiness of the heart, and it is a lamentation to him. It was so to blessed Paul. Rom. vii. 24. See Psa. li. 5.

22 While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.

God seems to intimate to Noah by this expression that the earth should not remain always, but should have an end. The promise of God is the firm foundation upon which the course of nature is built and established; and though there have been great

changes in the world, yet this course of nature was never overturned. Though there have often been, and may be, some inequalities in the seasons; wet and cold summers; dry and warm winters; dark days, and light nights; yet these seasons did never totally cease, but still remain in a regular and orderly course, succeeding each other. This present world is a changeable world,-full of vicissitudes; but the world to come is an unchangeable world. The promise here given is called God's covenant of the day and his covenant of the night, Jer xxxiii. 20; and is mentioned there to strengthen our faith and confirm our hope in the promises of the covenant of grace. He that has been as good as his word in the one, will certainly be so in the other also; for it is an everlasting covenant, ordered in all things, and sure, and should be all our salvation and all our desire. 2 Sam. xxiii. 5.

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CHAPTER IX.

Four things we have in the history of this chapter: I. The covenant that God made with Noah and his sons, and with every living creature, after they came out of the ark; II. The seal and token of that covenant, which was the rainbow; III. A particular passage of story concerning Noah and his sons; IV. An account of the age and death of Noah.

ND God blessed Noah and his

sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

In the foregoing chapter we had Noah blessing God, building an altar, and returning thanks for mercies received; and here we have God blessing Noah; bestowing and promising to bestow more mercies upon him and his. God is said to honour those that honour him; 1 Sam. ii. 30; and to love