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perils of the deep, shall be rescued from death, and shall rest securely on the holy mountain of the Lord.

When Noah quitted the ark, he offered burnt offerings upon an altar unto the Lord, which yielded “ a sweet savour" unto Him, so that He “ said in his heart, I will not again curse the ground any more for man's sake;-neither will I any more smite every living thing as I have doneb.” And God established with Noah, a covenant', as he had promisedd; this covenant was an “ everlasting covenant between God and every living creature of all flesh that is upon the earth,” that “ the waters shall no more become a flood to destroy all fleshf.” The sacrifice of Noah was accepted, because it represented the sacrifice of Christ, who. “ hath given himself for us, an offering and a sacrifice for a sweet-smelling savour 8;” and “hath redeemed us from the curseb;" having procured 66 eternal salvationi” for “ all fleshk,” through the blood of the everlasting covenant 1*.”

b Gen. viii. 19, 21. 8 Eph. v. 2. į Gen. ix. 9–17.

h Gal. iii. 13. d Gen. vi. 18.

i Hebr. v.9. e Gen. ix. 16, 17. : Luke, iii. 6. i Gen. ix. 15.

| Hebr. xii. 20. * “ In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy upon thee, saith the Lord, thy Redeemer. For this is as the waters of Noah unto me; for, as I have sworn that the waters of Noah

God delivered all things into the hands of Noah; so God hath given all things into the hands of Christ ", and hath given him power over all flesho."

God said unto Noah, “ Flesh with the life thereof, which is the blood thereof, shall ye not eat P.” Thus Noah, the second progenitor of mankind, was taught to entertain that reverence for blood which is inculcated by Moses in his law : “ Be sure that thou eat not the blood; for the blood is the lifeq.” “The life of the flesh is in the blood, and I have given it to you upon the altar to make an atonement for your souls ; ' for it is the blood that maketh an atonement for the soul".” But “it is not possible that the blood of bulls and of goats should take away sin $;" so that the blood of animals was sanctified, and was accepted, as an “ atonement," solely with a reference to the blood of Christ, of which the blood upon the altar” was a figure;

should no more go over the earth, so have I sworn that I would not be wroth with thee nor rebuke thee. My kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on theer.”

Isaiah, liv. 8-10.

m Gen. ix. 2.

xv. 23. Lev. vii. 26, 27; xvii. John, iï. 35.

10–14; xix. 26. • John, xvii. 2.

Lev. xvii. 11. p Gen. ix. 4. .

• Hebr. x. 4.

for it is the blood of Christ that maketh the atonement, and that justifies mankind *; 6 we have redemption through his blood, the forgiveness of sins t." Christ“ giveth life unto the world ;” “ he that hath not the Son hath not lifew.” “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” The blood of Christ, then, is the life of all flesh. So that the injunction respecting blood, which is given to Noah, and which is repeated in the Mosaic institutes, appears to refer altogether to the blood of Jesus Christ ;" and, when it is said of blood, “ it is the life of all fleshy," the assertion appears to have referred to that blood which Christ and his Apostles have represented to be the life of all flesh.. i

And God said to Noah, “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth?,” “for perpetual generations." St. John saw" a rain

* “We joy in God, through our Lord Jesus Christ, by whom we have now received the atonement."

• Being justified by his blood, we shall be saved from wrath through him ?." “ The blood of Jesus Christ cleanseth us from all sin 3."

Rom. v. 11. 2 Rom. v. 9. 3 1 John, i. 7.

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bow round about the throne" of Godb, and aä rainbowwas upon the head of the “ mighty angel" whom he saw"; and Ezekiel describes the appearance of the brightness round about the throne of God “as the appearance of the bow that is in the cloud in the day of raind". The rainbow, then, was adopted as a token of the covenant of Christ; it was a token of a covenant that God would“ no more destroy all flesh" by a flood ; and as that covenant represented the covenant of salvation, the bow was a token also, that God had; for Christ's sake, forgiven mankind e; the rainbow, therefore, surrounds « the throne of God, as a perpetual token of Christ's everlasting covenant.

The former world, then, descended from Adam, was cut off, excepting Noah and his house; “ eight souls were savedf;" so that, through Noah, the human race was restored, mankind was regenerated %. So, in a spiritual sense, "" in Adam all die," but through Christ all are - born again ),” and “made alive 1;” they are regenerated “ by the washing of regeneration and renewing of the Holy Ghost k," and " with the washing of water by the word "." Noah,

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then, was, in many striking particulars, a type or figure of Christ.

As Adam was the common ancestor of the antediluvian world, so was Noah the common ancestor of the post-diluvian world; as such, then, he was a representative of Adam.

“ The sons of Noah that went forth of the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan : these are the three sons of Noah, and of them was the whole earth overspread m.”

“And Noah planted a vineyard, and he drank of the wine and was drunken, and he was un- : covered in his tent n;" so that his “ nakedness" was exposed". This exposure of the nakedness of Noah may have been, as it were, a commemoration of the exposure of the spiritual nakedness of Adam', whose representative Noah had become in his character of progenitor of the future world.

“ And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without P;” but Shem and Japheth “ saw not their father's nakedness 9.” “ And Noah awoke from his wine, and knew what his younger son had done unto him ; and he said,

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