Genesis 13:8-11

“So Abram said to Lot, “Let’s not have any quarreling between you and me, or between your herdsmen and mine, for we are brothers. Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.” Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the LORD, like the land of Egypt, toward Zoar. (This was before the LORD destroyed Sodom and Gomorrah.) So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company”

Wealth is almost universally considered as a source of happiness, and in that view is most eagerly desired. That it may conduce to our happiness in some respects, especially when it is improved for the relief of our fellow-creatures, we admit; but it is much oftener a source of trouble and vexation than of satisfaction and comfort. “As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them? Ecclesiastes 5:11.”

A multitude of servants increases our care. Their disagreements among themselves, or disputes with the servants of others, frequently become an occasion of disquietude to ourselves. The envy also and jealousy that are excited in the bosoms of others, operate yet further to the disturbance of our peace. In how many families have contentions arisen from this source! How many who have spent years together in love and harmony, have been distracted by feuds and animosities as soon as ever they were called to share the property that has been bequeathed to them! Even piety itself cannot always prevent that discord, which the pride or covetousness of others is forward to excite.

Abram and Lot had lived together in perfect amity, while their circumstances were such as to preclude any jarring of interests; but when their opulence increased, occasions of jealousy arose; their servants, espousing too warmly their respective interests, quarreled among themselves; and it became expedient at last, on account of the difficulty of finding pasturage for such numerous flocks and herds, and for the sake of preventing more serious disputes, that a separation should take place between them.

The manner in which this separation was effected will afford us much instruction, while we consider,

I. The proposal of Abram—

His conduct on this occasion was indeed such as befit his exalted character. It was:

1. Abram’s proposal was conciliatory—

Abram well knew the value and blessedness of peace. He knew that “the beginning of strife is as when one lets out water;” the breach, however small at first, being quickly widened by the stream that rushes through it, and speedily defying all the efforts of man to prevent an inundation. He had learned that valuable lesson, “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out, Proverbs 17:14;” knowing that when it is once begun, no man can tell when or how it shall terminate.

Hence he was desirous of promoting peace between the herdsmen, and more especially between himself and Lot. The consideration of the relation subsisting between himself and Lot, rendered the idea of contention still more hateful in his eyes, “Let there be no strife, I beg you, between me and you, and between my herdsmen and your herdsmen; for we are brethren.” How amiable was this spirit, how engaging was this address! and how happy would the world be, if all were thus studious to prevent contention, and to “keep the unity of the Spirit in the bond of peace!”

2. Abram’s proposal was gracious—

Abram, as standing in the superior relation of an uncle, and as being the person peculiarly called of God, while Lot was only a Nephew and an attendant, might well have claimed the deference and submission that were due to him. But, instead of arrogating to himself any authority or asserting his own rights, he was ready to act the part of an inferior; rightly judging that condescension is the truest honor, and that to be the servant of all is to imitate most nearly the character of our blessed Lord, Matthew 20:26-28. Accordingly the proposal came from him, that, since circumstances imperiously required a separation, they should separate in a manner that befit their holy profession.

How many angry disputes, and bitter quarrels, and bloody wars might be avoided, if the contending parties, instead of proudly requiring the first advances from each other, would strive who should be foremost in making proposals for peace!

3. Abram’s proposal was generous—

Common justice required that the partition of land should be such as to secure to Abram equal advantages with Lot. But Abram waved his rights, and cheerfully conceded to his nephew whatever portion he chose to take. Though he could not but know that there was a great difference between the lands on either side of him, the one being far more fertile and better watered than the other, he desired Lot to occupy whichever he preferred, and to leave the other to him.

What a noble, unselfish, generous mind did this manifest! Would to God that such an indifference about carnal interests were more prevalent in the world, and especially among the professors of religion! This would show a befitting deadness to the world; it would give an evidence, that our hearts were set on things above, and not on things below; it would illustrate, more strongly and convincingly than ten thousand words, the efficacy of faith, and the excellence of true religion.

Admirable as was the example of Abram, we observe a perfect contrast to it in,

II. The choice of Lot—

Whether Lot was at that time a converted man, we cannot say; it is certain that twenty years after this he was a truly righteous man, and a most distinguished favorite of Heaven, 2 Peter 2:7-8; and it is not improbable that the change of heart which he experienced, arose from the troubles which his present choice entailed upon him. But without determining his general character, it is very plain that his conduct in the present instance argued:

1. Lot’s choice manifested too great a concern about his temporal interests—

As far as the history informs us, we have no reason to think that Lot felt any reluctance in parting with Abram. He had now an opportunity of gratifying his covetous desires; and he seems to have embraced it with greediness and joy. If he had not been blinded by selfishness, he would have returned the compliment to Abram, and given him his choice; or, if he had accepted Abram’s offer, he would at least have endeavored to make an equitable division of the lands, so that each might have his proper portion of the more fertile country. But instead of this, he surveyed with pleasure the well-watered plains of Jordan, which were beautiful and fruitful like Eden of old, and took the whole of them for himself; regardless of what difficulties his uncle might experience; and intent only on his own interests.

Who does not see the baseness and illiberality of this conduct? Who does not see that worldliness and covetousness were the governing principles of his heart? If the man who requested our Lord to interpose in order to obtain for him his proper share of his father’s inheritance, needed that caution, “Take heed and beware of covetousness,” then much more did the choice of Lot betray a very undue concern about his temporal interests, and a selfishness that was deeply reprehensible.

2. Lot’s choice manifested too little regard to the interests of his soul—

Lot could not but know the character of the people of Sodom; for they declared their sin before all, and without the least reserve; and he ought to have considered, “Do not be misled: Bad company corrupts good character, 1 Corinthians 15:33.” But as he left Abram without regret, so he went to dwell in Sodom without fear. What benefits he was losing, and what dangers he was about to rush into, he little thought of; his earthly prosperity was all that occupied his mind; and whether the welfare of his soul were forwarded or impeded, he did not care.

This conduct every one must blame; yet how many are there who pursue the same heedless and pernicious course! How many for the sake of temporal advantage will leave the places where their souls are nourished with the bread of life, and take up their abode where there is an incessant “famine of the word!” How many will form their connections even for life upon no better principle than this! Well will it be for them, if the troubles which they bring upon themselves, operate, as they did on Lot, to bring them to repentance.

Let us learn from hence,

1. To guard against the love of this world—

It is not without reason that John says, “Love not the world, neither the things that are in the world; if any man loves the world, the love of the Father is not in him, 1 John 2:15-16.” We see in the instance before us what unhappy dispositions the love of this world generated, and what unworthy conduct it produced. Indeed the folly as well as sinfulness of this disposition is strongly illustrated in the present case; for Lot had enjoyed his portion but a little time before he was plundered of all that he possessed, and himself and family were carried into captivity, Genesis 14:12; and, after his restoration to liberty and opulence, he at last was forced to flee for his life, and to leave all his property, and part also of his family, to be destroyed by fire from Heaven, Genesis 19:14; Genesis 19:17; Genesis 19:25-26.

Thus shall a love of this world be recompensed to all. If God have designs of mercy towards them, he will either take away from them the objects of their idolatrous regard, or embitter to them the possessions in which they have sought delight.

Let us then be on our guard against that “love of money which is the root of all evil.” “People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs,” 1 Timothy 6:9-10.”

2. To cultivate an affectionate and self-denying spirit—

If we look no further than this present life, the exercise of love and self-denial has greatly the advantage over selfishness, even when it is most successful. Let us compare the feelings of Abram and of Lot on this occasion; how refined, how enviable were those of Abram in comparison with Lot’s! Give to Lot all the joy of successful covetousness, and conceive him to be filled with exultation at the portion he had gained, and at his prospects of increasing opulence. Suppose, on the other hand, Abram impressed with thankfulness to God for having enabled him to sacrifice his own interests rather than contend about them, and for having disposed his mind to generosity and love. Which of these two had the more solid happiness? No man who has any just notions of happiness, can entertain a doubt. What then we admire in another, let us cultivate in ourselves; and what we cannot but acknowledge to be highly virtuous and laudable, let us labor to attain, let us endeavor to preserve in constant exercise. “Let us be kindly affectioned one to another in brotherly love, in honor preferring one another, Romans 12:10.” Let us, “look not on our own things only, but rather and principally on the things of others, Philippians 2:4-5.”

Thus “walking in the steps of our father Abraham,” we shall approve ourselves to be his children. Yes, we shall resemble that greatest of all patterns, the Lord Jesus Christ, who “came not to be ministered unto, but to minister, and to give his life a ransom for many, Matthew 20:26-28.” And as Abram was immediately visited by God, and refreshed with more assured prospects of the promised land, verses 4–17, so shall every one who denies himself for God, be recompensed with present consolations, and eternal joys! Luke 14:14.

Charles Simeon (1759-1836)

“So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran. He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there. Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land.”

The call of Abram is one of the most instructive subjects that can occupy the human mind; both because the perfections of Almighty God were most gloriously displayed in it; and because, in it, Abram showed himself one of the brightest patterns of obedience that ever the world beheld.

He had had a revelation from God while yet he was at Ur, in the land of the Chaldees; by that revelation he was directed to leave his native country; which was immersed, as he also and his father were, in idolatry, Joshua 24:2. At Haran he abode until his father’s death; when he received from God a further direction to go into Canaan, with an express assurance that the whole land of Canaan would be given to him and his posterity for an inheritance, and that in his seed should all the nations of the earth be blessed. See Acts 7:2-4. With this direction he complied; he took his wife and family, and all that he possessed, and set out upon the journey; as it is said in the words before us, “They went forth, to go into the land of Canaan; and into the land of Canaan they came.”

Now this call of Abram is very instructive; no less as displaying the glorious perfections of God who called him, than as exhibiting the distinguished virtues of him who obeyed the call.

I propose then, in illustrating this subject, to set before you:

I. The perfections of God for your admiration—

To this we are particularly led by that expression of Stephen, “The God of glory appeared unto our father Abraham.” Observe, then,

1. God’s sovereignty—

Why was Abram distinguished above all other of the sons of men, to be so blessed in himself, and such a blessing to the world? He and all his family were idolaters, as also were all around him; yet was he selected by Almighty God from among them, and made the friend and favorite of Heaven.

Can any account for this? Can it be traced to anything but the sovereign will and pleasure of Jehovah? However adverse any man may be to the idea of God’s sovereignty in the dispensation of his blessings, he cannot deny, he cannot question it, in this case.

Yet this is really what is done in the conversion of every soul to God. The Almighty Sovereign of the universe “has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began! 2 Timothy 1:9.” “It is God, and God alone, who has made any of us to differ” from our fellows, 1 Corinthians 4:7. Every saint, whether in Heaven or on earth, must say, “By the grace of God I am what I am! 1 Corinthians 15:10.”

2. God’s power—

Nothing less than omnipotence could have effected such a sudden and total change in the heart of Abram as was wrought at this time; nor, in truth, could anything less than omnipotence have sufficed to accomplish for him all that was now promised. And is less power required for the “turning of any man from darkness unto light, and from the power of Satan unto God?” It is a new creation, and is expressly called so by God himself! Ephesians 2:10. It is compared by Paul to the power which the Father exercised in raising his Son Jesus Christ from the dead, and exalting him to glory far above all the principalities and powers, whether of Heaven or Hell! Ephesians 1:19-21.

From the first awakening of a sinner to his final exaltation to glory, he must say, in reference to the whole work, “Now He who has prepared us for this very thing is God, 2 Corinthians 5:5.”

3. God’s faithfulness—

Abram had not one foot of land; nor for twenty-five years after the promise was made to him, had he the child to whom the promises were made. The time was past in which, according to the course of nature, it was possible for him and Sarah to have a child. Yet the child was given him; and to his posterity all the land of Canaan; and in due time, the seed also, in whom all the nations of the earth were to be blessed.

Thus, in like manner, are all the promises fulfilled to every one who believes in Christ; not one jot or tittle of God’s Word is ever allowed to fail, Joshua 23:14. “The promises of God in Christ are, not yes and nay, but yes and amen, to the glory of God! 2 Corinthians 1:20,” and to the everlasting salvation of all who rely upon them. However numerous their dangers are, or great their difficulties, “they shall never be plucked out of God’s hands, John 10:29,” but shall be “kept by his power unto full and complete salvation! 1 Peter 1:5.”

Let us now set before you that which is no less conspicuous in our text; namely,

II. The virtues of Abram, for your imitation—

We are told, on divine authority, that if we be Abram’s seed, we shall do the works of Abram. Behold, then,

1. Abram’s simple faith—

He received implicitly all that God spoke unto him. To whatever it referred, and however improbable, humanly speaking, the accomplishment of it was, he never for one moment doubted the truth of God’s Word, “nor ever staggered at any promise through unbelief.” Now in this most particularly he is set forth as an example to us; who are required to “walk in the steps of that faith of our father Abraham, which he had while he was yet uncircumcised, Romans 4:12.”

More especially are we to imitate him in relation to the faith which he exercised on the Lord Jesus Christ, whom he beheld at the distance of two thousand years as the Savior of the world. If any person ever could be justified by his works, Abram might have claimed that honor; but, as eminent as his obedience to the divine mandates was, “he had nothing whereof to glory before God;” and, sensible of his own utter unworthiness, he believed in the Lord Jesus Christ for righteousness, and was justified solely by faith in him.

And why is this so minutely recorded concerning him? Was it for his sake, that he might be honored? No; it was altogether for our sakes, that we might know how we also are to be justified, and may look simply to Christ as our all in all!

2. Abram’s prompt decision—

It is said concerning him, that “when he was called to go out into a place which he would after receive for an inheritance, he obeyed.” There was in him no hesitation, no delay. And in this way must we also obey the divine call, when bidden to “forsake all and follow Christ.” We must “not confer with flesh and blood, Galatians 1:16;” but must, like the Disciples with their nets, and Matthew at the receipt of custom, leave all for Christ. We must be on our guard against specious excuses, “Lord, let me go home and bury my father,” or “say goodbye to my friends;” we must not be looking for “a more convenient season;” our obedience must be prompt, our decision firm and unchangeable; while it is called today, we must avail ourselves of the opportunity that is afforded us to do the will of God; to hesitate, is treason; to delay, is death. “What our hand finds to do, we must do it instantly, and with all our might!”

3. Abram’s self-denying zeal—

Doubtless Abram felt that attachment which men usually do to their native country; and found it painful to turn his back upon all his friends, and to forsake all the comforts which he enjoyed in opulence and ease. No doubt, too, he had much to explain to his friends and acquaintances. He was leaving his native country, and yet “he knew not where he was going.” How strange must this appear! yes, what a folly and infatuation! But “he knew in whom he had believed,” and had no fear but that the Lord Jehovah, who had called him, would guide his feet, and keep him in all his ways.

Just so, shall not we also have much to contend with, if we obey the call of God in his Gospel? To renounce the world, to “mortify our members upon earth, to cut off a right hand, to pluck out a right eye, to crucify the flesh with the affections and lusts”—is surely no easy work. The very terms in which these duties are expressed sufficiently declare what self-denial is necessary for the discharge of them.

From without, also, our difficulties will be increased. We shall have foes without number to obstruct our way; and most of all, “those of our own household.” Hence our blessed Lord warned his followers, saying, “If any man will be my disciple, let him deny himself, and take up his cross daily, and follow me!” In truth, “if we hate not father and mother, and houses and land, yes, and our own lives also in comparison with him, we cannot be his disciples.” Let not this appear a hard saying; obey it, like Abram; and, like him, you shall find it “a light burden and an easy yoke.”

4. Abram’s prudent care—

Abram collected together all the substance which he could conveniently carry with him, and took it along with him for his support. To have acted otherwise, without necessity, would have been to tempt God, rather than to trust in him. He had many dependent on him; and it befit him, as far as with propriety he could, to provide for their support.

The same prudent care befits us also. It is one thing to improve the means we possess, and another to trust in them. We must never say to gold, “You are my hope; or to the fine gold, You are my confidence;” but at the same time we are to employ the talents which God has committed to us that we may support ourselves, and not be chargeable to others. A prudent attention to our worldly circumstances tends rather to honor, than disgrace, religion. Abram, as the head of a family, provided for his own; and he did right in this; yes, if he had not done it, he would have “denied the faith, and been worse than an infidel.”

Whatever, then, is your situation in life, endeavor to discharge the duties of it in a befitting manner; and let your determination through grace be like that of David, “I will be careful to lead a blameless life, Psalm 101:2.”

5. Abram’s persevering diligence—

In stopping at Haran until his father’s death, I suppose, he judged that to be, or rather, that it was for the time, his proper destination. But being afterwards directed to go to Canaan, he went forth, and turned not aside until he came there; and there he abode for many years. Indeed, to the very end of his life he held on in the good way which God had directed him to pursue.

Just so, it is that we also must approve ourselves to God. We must “not turn back; for, if we do, God’s soul will have no pleasure in us.” If we “turn back” at any time, it is to certain “perdition.” Let us “remember Lot’s wife!” In fact, it were better for us never to have “known the way of righteousness, than after having known it, to depart from it.” Go on then, like Abram, “as pilgrims and sojourners here,” “showing plainly, that you are seeking a better country, Hebrews 11:9-10; Hebrews 11:13-16.” And be assured, that “if, by patient continuance in well-doing, you seek for glory and honor and immortality, you shall in the end attain eternal life! Romans 2:9.”

Charles Simeon (1759-1836)

Genesis 12:1-4

The LORD had said to Abram, “Leave your country, your people and your father’s household and go to the land I will show you. “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran.”

Our God has been pleased to teach us, no less by example than by precept; and the instruction to be gathered from the life and conduct of his saints, commends itself to us with peculiar force, as being less open to the evasions of criticism, or the objections of prejudice. Doubtless we must exercise a sober judgment in determining how far we are to follow the Patriarchs, Prophets, or Apostles; for there were many things in their conduct which were peculiar to their situation and circumstances. But we can never materially err, if we attend to the spirit of their actions; here they were patterns to us; and as far as relates to this, we are to be “followers of those who through faith and patience now inherit the promises.” We are bidden particularly to “walk in the steps of our father Abraham;” one of the most remarkable of which is that which is mentioned in our text.

We shall endeavor to observe that sobriety of interpretation, while we consider,

I. The Call of Abram—

The command given to him was most extraordinary—

The world had speedily relapsed into idolatry. Abram was brought up, it would seem, in the common idolatry. But it pleased God to separate him from the idolatrous world, in order that he might be a living witness for Jehovah, and preserve in his family the knowledge of the true God. For this end God appeared to him, and commanded him to leave his country and friends, and to go into a land which would afterwards be shown to him.

But however strange this may appear, a similar command is given to every one of us—

We are not indeed called to leave our country and connections; but we are called to withdraw our affections from earthly things, and to fix them upon things above, Colossians 3:1-2.

The whole world around us lies in wickedness, 1 John 5:19.

We are expressly forbidden to be of the world, any more than Christ himself was of the world, John 17:14; John 17:16.

We are not to love the world, or anything that is in it, 1 John 2:15-16.

We are not to be conformed to the world, Romans 12:2.

We are not to seek the world’s friendship, James 4:4.

We are rather to come out from the world, 2 Corinthians 6:17-18.

We are to be altogether crucified to the world, Galatians 6:14.

We are to regard it as a wilderness through which we are passing to our Father’s house; and in our passage through it to consider ourselves only as strangers and pilgrims, Hebrews 11:13. If we meet with good accommodation and kind treatment, we are to be thankful. If we meet with briers and thorns in our way, we must console ourselves with the thought, that it is our appointed way, and that every step will bring us nearer home, Acts 14:22. Nothing good is to detain us; nothing evil to divert us from our path. We are to be looking forward to our journey’s end, and to be proceeding towards it, however adverse is the weather, or however difficult is the road, Hebrews 11:14-16.

The direction given to the church, is the same in every age, “Hearken, O daughter, and incline your ear; forget also your own people and your father’s house; so shall the King have pleasure in your beauty! Psalm 45:10-11.” There is no exemption granted to any, no difference allowed. Some from their occupations in society must be more conversant with the world than others; but in heart and affection all must be withdrawn from it, “not partaking of its sins, lest they should receive also of its plagues, Revelation 18:4.”

There will not appear to be anything harsh in the command given to Abram, if we consider,

II. The inducements offered to him—

These were far more than equivalent to any sacrifice he could make—

He was to be blessed in himself, and a blessing to others. In respect of temporal things, he was blessed in a very signal manner to the last hour of his life, Genesis 24:1; Genesis 24:35. He was loaded also with spiritual and eternal benefits, being justified and accounted righteous before God, and being exalted after death to the highest seat in his Father’s house. He was also a blessing to many; for his children and household were governed by him in a way most conducive to their best interests. The people among whom he sojourned could not but be edified by his instructions and conduct; and to this day the whole of his life affords a stimulus to the church to serve God after his example.

But most of all was he a blessing in being the Progenitor of the Messiah, “in whom all the nations of the earth were to be blessed, Acts 3:25, and Galatians 3:8; Galatians 3:16.” Every person will be blessed or cursed according as he accepts or rejects that promised Seed.

Similar inducements are offered to us also—

Everyone who, for Christ’s sake, will renounce the world, shall be blessed. He may not possess opulence and honor; but “the little that he has, shall be better to him than all the riches of the ungodly.” In his soul he shall be truly blessed. View him in the state least enviable according to human apprehension; see him weeping and mourning for his sins; yet then is he truly blessed! Matthew 5:3-4. He shall have pardon and acceptance with his God; he shall experience the renewing and sanctifying influences of the Holy Spirit; he shall have “joys and consolations which the stranger cannot imagine;” and in due time “he shall be blessed with faithful Abraham,” in the eternal fruition of his God.

He shall be a blessing too to all around him. View him in his family connections; view him as a husband, a parent, a master, a friend—who is so kind, so benevolent, so anxious to promote the happiness of those connected with him? View him in the church, or in the state; what blessings does he communicate by the light of his example! what evils does he avert by his prevailing intercessions! Suppose the Christian to be instrumental to the salvation of one single soul; the whole world is not equivalent to the good that he has done! Nor is it that individual soul only that shall acknowledge him as its benefactor; for, all the good that shall arise through the medium of that soul to the remotest posterity, shall be traced up to him as its author; and shall occasion thanksgivings to God on his behalf to all eternity!

Let these inducements be duly weighed, and how light will the vanities of this world appear in comparison to them!

From a believing prospect of these benefits arose,

III. His ready obedience—

Notwithstanding all the obstacles in his way, he without hesitation obeyed God’s call—

His friends and relatives would consider his conduct as an indication of consummate weakness and folly; especially, when he could not so much as tell them where he was going; they would be ready to pity him as insane. But as, on the one hand, he valued not the comforts of their society, so neither, on the other hand, did he regard their contempt and ridicule; every consideration gave way to a sense of duty, and a desire of the promised blessings. He believed, firmly believed, all that God had spoken. He believed especially that the Savior of the world would spring from his loins; and that, through the merits of that Savior, he himself, together with all his believing posterity, would possess that good land, even Heaven itself, of which Canaan was a type and shadow. Under the influence of this faith he was contented to forego all the comforts that he would lose, and to endure all the sufferings that would come upon him, Hebrews 11:8-10.

In this he was a pattern and example to all believers—

If we renounce the world for Christ’s sake, and set ourselves in earnest to seek the land of promise, we shall be despised and hated, even as Christ himself was, John 15:18-20. But this we are not to regard. We are “not to confer with flesh and blood;” but instantly and perseveringly to pursue our destined course. What though we have never seen Heaven, nor can even tell where it lies? It is sufficient for us to know that it is a land flowing with milk and honey, and that it is “kept for us until the time appointed by the “Father.” Nor need we doubt but that it will far more than counterbalance all the sufferings that we can endure in our way to it! Romans 8:18. Let us only exercise the faith of Abram, and we shall instantly set out to follow his steps.

Address,

1. Those who are at ease in their native land—

It may appear harsh to say, that, “if you hate not father and mother, and houses and lands, yes and your own life also, you cannot be Christ’s disciple! Luke 14:26;” but this is the word of Christ himself. It is true, we are not to understand it in a literal sense; for we are not to “hate” even our enemies; but when our friends, or even life itself, stand in competition with Christ, we must act as if we hated them; we must sacrifice them all without one moment’s hesitation. On lower terms than these Christ never will accept us, “We must forsake all, and follow him.”

2. Those who have set out towards the land of promise—

Terah the father, and Nahor the brother, of Abram, accompanied him as far as Haran; and there (from what motive we know not) they all abode five years. God then renewed his call to Abram; but alas! his father was dead; and Nahor was weary of a wandering life; so that, on the recommencement of his journey, Abram had no associate but his Wife and Nephew. We pretend not to determine anything of the spiritual state of Terah or Nahor; but their never entering into the land of Canaan may well be a caution to us to “beware, lest, having received a promise of entering into God’s rest, any of us should seem to come short of it! Hebrews 4:1.” It were better never to have begun our journey heavenward, than to turn back, even in our hearts! 2 Peter 2:20-21; Hebrews 10:38-39.

Charles Simeon (1759-1836)

Genesis 11:4-8

“And they said, “Come, let us build a city for ourselves, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” But the LORD came down to see the city and the tower which the sons of men had built. And the LORD said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city.”

There are many things observable in the world, of which neither reason nor history enables us to give any account. One would naturally suppose that Noah and his family speaking the same language, their children should speak the same; and that the same would be transmitted to their latest posterity. Small alterations might be expected to arise; but they would only be different dialects of the same language.

But instead of this, there are hundreds of different languages in the world. Even in this island there are no less than three. Learned men have indeed endeavored to trace various languages to one; but though by their efforts they have displayed their own ingenuity, they have never been able to establish their hypothesis. The true origin of this diversity of languages is revealed to us in the Holy Scriptures.

In the passage before us we are informed respecting the time and manner and occasion of their first introduction. The descendants of Noah were building a city and tower in order to prevent that dispersion of their families, which God had ordained for the replenishing of the earth; and God, in righteous displeasure, confounded their languages, so that they could not understand each other; by this means they were necessitated to relinquish their project, and to fulfill the designs of his overruling Providence.

In our observations on the history of these builders we shall notice,

I. Their intentions—

It does not appear that they designed to fortify themselves against another deluge; for then they would have built on a mountain rather than a plain. They had principally two things in view:

1. The advancement of their own honor and fame—

They said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” They thought that by raising this city they should immortalize themselves, and be famed for their wisdom and energy to the remotest generations.

Here we see the principle which actuates all the world—love of fame. What is it but the desire of fame which impels the warrior to the field of battle? What has greater influence on the philosopher, or more forcibly animates him in his researches after knowledge? What is it that actuates the rich in constructing and decorating their spacious edifices, but a desire to display their taste and opulence?

Even the charitable are too often under the influence of this motive. To this, in many instances, must be ascribed the founding of colleges, or endowing of hospitals, or contributing to the support of established institutions. If, in any public charity, the publishing of the names of its supporters were to be discontinued, a difference would soon be found in the amount of the contributions!

Would to God we could exempt the professors of religion also from this imputation! Where the heart is really right with God, it is on its guard against this base principle; but there are too many hypocrites, whose chief aim is to be accounted religious, and to be admired either for their talents or their virtues.

There will at times be a mixture of sinful and honorable principles in the best of men, which it is the labor of their lives to detect and rectify. There is in all who are truly conscientious, a commendable desire to approve themselves to their fellow-creatures in the discharge of their several duties. It is not in reference to either of these that we now speak. It is rather in reference to those in whom the love of fame has a predominant ascendancy; of them we say, as of the builders of Babel, that they are the objects of God’s just and heavy displeasure. See this exemplified in Nebuchadnezzar (Daniel 4:30-31.) Herod (Acts 12:22-23.) and even the pious Hezekiah (2 Kings 20:13-18.).

2. The gratification of their own wishes and desires—

God had ordered that the survivors of the deluge should “increase and multiply, and fill the earth, Genesis 9:1.” Of course, if the whole earth was to be filled, the rising generations must gradually enlarge their borders, with a view to occupy every quarter of the globe. But the builders of Babel thought that such a dispersion would deprive them of many comforts, and be attended with many inconveniences. As for the divine will, they were not much concerned about it; all they thought of was, their own ease and pleasure; and if obedience to God stood in competition with the gratification of their own wishes, they did not hesitate to sacrifice duty to inclination.

In this respect their example is very generally followed. God has prescribed a line of conduct to us which is difficult and self-denying. He requires us to sit loose to the vanities of this world, and to seek our rest and happiness above. This ill suits our earthly and sensual dispositions. Hence we choose not to submit to such restraints; we think we are at liberty to please ourselves; we pronounce the commands of God to be unnecessarily strict and severe; we content ourselves with such a conformity to them as will consist with the indulgence of our own desires; and we prosecute our plans without any reference to His will, or any subjection to His control.

Look at the young, the mirthful, the worldly, the ambitious; and say whether they are not all treading in the steps of these infatuated builders? Say whether they do not systematically shun a life of self-denial, and follow their own inclinations rather than the commands of God?

How offensive such a life is to God we may collect from those declarations of the apostle, That “to be carnally-minded is death,” and that “those who are in the flesh cannot please God! Romans 8:6; Romans 8:8.”

Since their purpose was directly opposite to God’s decree, we shall not wonder at,

II. Their disappointment—

God in this place, as also in several other places, speaks in the plural number, “Let us go down, Genesis 1:26; Genesis 3:22.” By this form of expression he gave, it should seem, an early intimation of the mysterious doctrine of the Trinity, which was afterwards to be more clearly revealed. Moreover, speaking after the manner of men, he represents himself as coming down from Heaven to inspect their work, and as feeling an apprehension, that, if he did not interrupt its progress, his own plans respecting the dispersion of mankind would be defeated. He then declares his determination to frustrate their design, and to accomplish his own purposes, by confounding their language.

Now in this their disappointment it will be profitable to notice:

1. The time—

God interrupted them in the midst of all their hopes and projects. They had made considerable progress in their work, and were, doubtless, anticipating the satisfaction they would feel in its completion. And thus it is that the expectations of those who are seeking their happiness in this world are generally disappointed. They form their plans; they prosecute their designs; they advance in their prospects; partial success animates them to a more diligent pursuit of their favorite object; but sooner or later God stops them in their career, and says to them, “You fool, this night shall your soul be required of you!” “When they are saying, Peace and safety, then sudden destruction comes upon them, as a thief in the night, or as travail upon a woman with child!”

2. The manner—

The means which God used to stop the progress of the work was the most unlooked for that can be imagined. The people engaged in it might conceive it possible that they should be stopped by quarrels among themselves, or by another deluge, or by fire from Heaven; but they could never entertain the remotest idea of such an interruption as they experienced.

Thus does God generally interpose to disappoint the expectations of worldly men. He has ten thousand ways in which to render their plans abortive, or to embitter to them the very things in which they have sought their happiness. We have labored for honor and distinction; he allows us perhaps to attain our wishes; and then makes our elevation a source of nothing but disquietude and pain. Many have looked for enjoyment in the acquisition of a partner or a family; who after a time would give the world perhaps to loose the indissoluble knot, or to have been “written childless in the earth.” In short, the Governor of the Universe is never at a loss for means to confound the devices of the wise, or frustrate the counsels of the ungodly.

Moreover, as the disappointment of the builders was strange and unlooked for, so was it in a way that perpetuated their disgrace. The building which they had raised would, for many centuries perhaps, be a witness against them; every time also that they opened their lips, they would be reminded of their folly and wickedness by the very language which they spoke; and as long as the world shall stand, the different nations of the earth will exhibit the sad effects of their impiety, the indelible records of their shame!

And where can we turn our eyes without seeing memorials of human folly, and evidences that all creature-confidences are vain? Ask the aged and they will testify; inquire even of the young, and they will confess; that the creature, however fair its appearance or promising its prospect, is only “a broken cistern which can hold no water.” All of them, both rich and poor, “have gone to it with their vessels, and come away ashamed, Jeremiah 14:3.” They renew indeed their applications from time to time; but only to experience repeated disappointments. There are but few who have not found their cup, notwithstanding its occasional sweets—so distasteful on the whole, that they are almost weary of the world by the time that they have half completed their destined course. And the more eager they have been in their pursuit of earthly good, the more painfully have they been made to feel, that it was all “vanity and vexation of spirit!”

If we look into the eternal world, what monuments shall we there find of disappointed ambition! What multitudes are there, who once said, ‘I aspire after happiness; I shall find it in the attainment of wealth, and in the gratifications of sense!’ They passed their time in dreaming of happiness which they never realized; and knew not that they had been dreaming, until “they awoke to shame and everlasting contempt.” And though, while in this world they justified their choice, they themselves will to all eternity be witnesses for God, acknowledging the folly of their former conduct, and the justice of their present doom.

We cannot conclude without observing,

1. How greatly do we at this moment suffer under the curse inflicted on them!

Difference of language has not only placed obstacles in the way of commercial order, but has given occasion to contiguous or distant nations to consider each other as enemies. Moreover, it has been the means of excluding the greater part of the world from all the advantages of Scripture revelation. And if a benevolent person, desirous of diffusing the knowledge of Christ among the heathen, engage in the arduous undertaking, he must first lose several years before he can attain a competent knowledge of the languages in which he is to address them; even then he labors under the greatest disadvantages in speaking to them; and, after all, he must limit his exertions to two or three nations at the uttermost. Multitudes there are who would gladly encounter labor and fatigue in the service of their fellow-creatures; but they are discouraged by these difficulties, and are compelled to restrain their benevolent wishes through a conscious incapacity to carry them into effect.

Nor is this all; for the unlearned of our own nation sustain incalculable loss through the introduction of foreign words, and foreign idioms, into our own language; insomuch that, if they hear that a book has been penned for the edification of the learned, the author is, in fact, “a barbarian to them,” almost as much as if he spoke in another language.

Suffering thus as we do for the transgression of those builders, we ought at least to shun a repetition of their sins, and to humble ourselves before God for all the pride and worldliness of our hearts.

2. How graciously has God blended mercy with judgment!

When the plan of salvation was perfected, and the time for the more extensive propagation of the Gospel was arrived, God inspired holy men, without any previous instruction, to speak all manner of languages, and to diffuse the knowledge of the truth through all nations; that as by the division of languages he had dispersed men through the earth—so by the gift of languages “he might gather together in one the children of God that were scattered abroad, Acts 2:3-6 with John 11:52.”

The end of that gift of languages having been in a measure attained, and the gift itself withdrawn, he stirred up men of learning and piety in different countries to translate the Scriptures into their respective languages, so that the unlearned might read them in the language which they understood.

What do we of this nation owe to God, and, under God, to our Reformers, for giving us the Bible in our own tongue! If the volume of inspiration were locked up in the languages in which it was first written, how deplorable would be our state! Oh, never, never can we be sufficiently thankful that the fountains of divine knowledge are open and accessible to all!

Moreover, though the languages of men are still different, there is a language in which all the children of God throughout the earth agree—the language of the heart. As far as respects the work of God upon their souls, they all speak precisely the same thing. Sighs and groans and tears are universally the expressions of their sorrow on account of sin. They all agree in exalting Christ as “their wisdom, their righteousness, their sanctification, and their complete redemption.” They glory in Him, and in him alone. They are indeed Barbarians to the ignorant ungodly world, who are ready to say of them as the Jews did of the Apostles, “These men are full of new wine!” they are foolish, they are mad. But they understand each other; though brought from the most distant parts of the earth, there will be found such an agreement between them, as will unite their hearts to each other in the closest bonds of love. What was said of them before their dispersion, may be said of them now again, “They are all one, and they have all one language.” Though Egyptians by nature, they have learned the language of Canaan! Isaiah 19:18, and are again united in building an edifice that shall last forever.

Let us then bless our God for these rich mercies; and from being “strangers and foreigners, let us seek to become fellow-citizens with the saints, and of the household of God.”

Charles Simeon (1759-1836)

Genesis 9:12-16

And God said, “This is the sign of the covenant which I make between Me and you, and every living creature that is with you, for perpetual generations; I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. It shall be, when I bring a cloud over the earth, that the rainbow shall be seen in the cloud; and I will remember My covenant which is between Me and you and every living creature of all flesh; the waters shall never again become a flood to destroy all flesh. The rainbow shall be in the cloud, and I will look on it to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.”

Man has no claim whatever upon his God, any more than a vessel has upon the potter who formed it. He is indebted to God for the existence which he has, and depends altogether on his will for the continuance of that existence. But God has been pleased to lay himself under voluntary engagements with his creatures, in order that they may know how gracious he is, and be encouraged to serve him with more lively gratitude. When he had formed man at the first, he entered into a covenant with him to bestow on him blessings to which he could not otherwise have been entitled. And after the extreme wickedness of the world had provoked him to destroy it, he given to make another covenant with Noah, whom he had preserved in the ark. He knew that the severe judgment which he had inflicted on the human race would, for a time at least, strike terror into succeeding generations, and perhaps deter them from cultivating the earth. He therefore gave to Noah an assurance that he would never again destroy all his creatures with a flood; and confirmed this promise by a covenant and an oath.

It will be instructive to mark,

I. The peculiarities of the Noahic covenant—

In many things it differs very widely from any other covenant that God has ever entered into. Its peculiarity is visible,

1. In the parties with whom the Noahic covenant was made—

The covenant made with Adam, included him and his posterity.

The covenant made with Abraham, extended only to him and his believing Seed.

The covenant made with Moses, was limited to the Jewish nation.

But the covenant with Noah comprehended the whole creation. It embraced the beasts of the field, as well as the human race; every living creature, not excepting the lowest reptile, was interested in it.

2. In the blessings which the Noahic covenant promised—

All other covenants held forth spiritual and eternal blessings to those who were admitted into them. Even the Mosaic covenant, which dwelt so much upon the enjoyment of the promised land, can by no means be considered as confining the prospects of the Jews to temporal happiness; for the presence of God among them was very distinctly promised them, together with the special manifestations of his love and favor; and the very land itself was regarded as typical of a better rest, which they were hereafter to receive.

But the covenant made with Noah, promised only that the earth should not any more be destroyed by a flood. It engaged indeed that there should be a constant succession of the seasons until the end of time; but it gave no intimation whatever of spiritual mercies. Being made with the whole creation of beasts as well as men, it promised only such blessings as all the creation could partake of.

3. In the seal with which the Noahic covenant was confirmed—

Every covenant has a seal affixed to it, as a pledge of its accomplishment.

The Adamic covenant was confirmed by the tree of life;

the Abrahamic covenant was confirmed by circumcision;

the Christian covenant was confirmed by baptism.

In each the seal was significant, either of duties undertaken, or of benefits conferred. But the seal that was chosen for the covenant with Noah, was very peculiar. It was the rainbow. Whenever a rainbow appears, it is a sign that there is rain at that very moment descending on the earth; (for a rainbow is nothing more than the rays of the sun reflected from the drops that fall); consequently, it is in itself rather a ground for apprehending that another deluge may come. Yet God was pleased to appoint that as a token and pledge, that he never will deluge the earth again; he has chosen that, I say, which is an intimation of our danger, to be his pledge for our security.

Without insisting any longer on these subordinate matters, we proceed to notice,

II. Wherein the Noahic covenant accords with the Christian covenant—

There certainly are some striking features in this covenant, which, if not intended absolutely to typify the Christian covenant, are at least well calculated to draw our attention to it.

1. The Noahic covenant was founded upon a sacrifice—

This is particularly deserving of notice. As soon as Noah had come out from the ark, he built an altar and offered sacrifices upon it. These sacrifices were to God “a fragrance of a sweet smell;” yes, so acceptable were they to him, that he immediately “said in his heart, I will not curse the ground any more for man’s sake, Genesis 8:20-22.”

Can we refrain from acknowledging the correspondence which this bears with the covenant of grace? The hopes which God has been pleased to give us of deliverance from the curses of his law, are altogether founded on that great sacrifice which was once offered on the cross. The covenant indeed was made thousands of years before our blessed Savior became incarnate; but he was, in the divine intention and purpose, “the Lamb slain from the foundation of the world!”

From the moment he undertook our cause, he engaged to “make his soul an offering for sin, Isaiah 53:10-12;” and it was on that ground that he was to have a people given to him for “a purchased possession, Ephesians 1:14.”

Let us never forget this glorious truth, “Our curse was removed by Christ being made a curse for us! Galatians 3:13;” Our reconciliation with God was effected solely by the blood of his cross! Colossians 1:20; God smelled the sweet savor of his sacrifice, Ephesians 5:2, and determined that all who came to him through Christ would find acceptance with him; and that “through the blood of the everlasting covenant” he would be a God of peace unto them! Hebrews 13:20-21.

2. The Noahic covenant embraced all, without any respect to their moral character—

In the passage before cited, Genesis 8:20-22. God declares that “he would not anymore curse the earth, though the imagination of man’s heart was evil from his youth.” It was not on account of the merits of mankind that God made that covenant with Noah, nor would he withhold the blessings of it on account of their demerits; yes, though he foresaw that men would still be naturally and universally prone to evil, he voluntarily entered into this covenant, in order that he might display his own grace and mercy towards them.

And what did God find in our fallen race that could induce him to enter into covenant with his Son on their behalf? Had he respect to any merit of theirs; or was he prevented by what he foresaw in reference to their demerit? Had he, in short, any other view than that of displaying “the exceeding riches of his grace in his kindness towards us through Christ Jesus?”

The parallel in this respect is exact. There is indeed a point connected with this, which forms rather a contrast than a parallel; and we the rather specify it, because the mention of it is necessary to guard against all misconception of our meaning.

The covenant made with Noah not only extended its benefits to the ungodly, but left them still as ungodly as ever; whereas the covenant of grace makes provision for the change of men’s characters, Jeremiah 31:33; it offers indeed all its blessings to the most unworthy; but when they embrace it, they are made partakers of a new and divine nature, 2 Peter 1:4, which secures the gradual renovation of their souls after the image of their God. “Sin is no longer allowed to have dominion over them, because they are not under the law, but under grace, Romans 6:14.”

Nevertheless, we repeat it, the Christian covenant includes none on account of their superior goodness, nor rejects any on account of their more atrocious sinfulness; but embraces all who will accept its benefits, and imparts salvation to them freely “without money and without price.”

3. The Noahic covenant was immutable and everlasting—

It is over four thousand years since the covenant was given to Noah; and no part of it has ever yet failed. There have been partial inundations, and partial suspensions of fruitful seasons; but at no period, from the deluge to this hour, has anything occurred like the desolation that was inflicted in the days of Noah. And we may rest assured, that the revolutions of night and day, summer and winter, seed-time and harvest, will continue until the day of judgment, when the earth, and all that is therein, shall be destroyed by fire.

And can we not affirm the same respecting the covenant of grace? Is not that “ordered in all things and sure?” We are told that “God, in order to show the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we who have fled to Christ for refuge, might have strong consolation, Hebrews 6:17-18.” And when did He ever violate his solemn engagements? Who that ever sought to lay hold on this covenant, was rejected? Who that firmly trusted in it ever found it to fail him in any one particular? We challenge the whole world to produce a single instance, wherein “God has ever broken his covenant, or altered the thing that had gone out of his lips, Psalm 89:34.”

The comparison between the two covenants in this particular is not forced or fanciful; it is suggested by God himself; who assures us that the covenant of his grace and peace shall be more immovable than rocks or mountains, yes, as unalterable as the covenant which he made with Noah, Isaiah 54:8-10.

We will close the subject with two suitable reflections:

1. What reason have we to admire the forbearance of God!

The continuance of the world, considering the state of its inhabitants, is a most astonishing proof of God’s mercy and forbearance. Let us only look around, and see whether mankind are not almost universally living as they did before the flood, “they were then eating and drinking, marrying and giving in marriage,” and regardless of the warnings of God’s righteous Word.

This is precisely our state; yet God has spared us, instead of inflicting on us the judgments we have deserved. He has even sent us “fruitful seasons, filling our hearts with food and gladness.” What reason then have we to bless and magnify his name! But let us rather turn our eyes inward, and see what reason God has had to make us monuments of his vengeance.

Let us contemplate how many of our fellow-creatures are at this moment suffering the just desert of their deeds, while we continue upon mercy’s ground, and have all the offers of salvation still sounding in our ears. Let us “account this long-suffering of God to be salvation,” let us “seek him while he may be found, and call upon him while he is near.”

2. What encouragement have we to seek his grace!

Without ever once adverting to it in our minds, we are at this moment enjoying the benefits of the covenant made with Noah; and, notwithstanding all our unworthiness, we are yet daily invited to embrace that better covenant, the covenant of grace.

What shall we do then? Shall we continue regardless of God’s mercies, until our day of grace is irrevocably past?

O let us “not despise the riches of his patience and long-suffering and forbearance; but let his goodness lead us to repentance.”

Let us “not receive such stupendous grace in vain.”

Let us entreat him to “look upon the face of his anointed,” as he looks continually upon the rainbow; and for the sake of Jesus to pity and pardon us. Then shall we find favor in his sight, and be delivered from the eternal desolations which must at last come upon the unbelieving world!

Charles Simeon (1759-1836)

Genesis 7:1

The LORD then said to Noah, “Go into the ark, you and your whole family, because I have found you righteous in this generation.”

The Church of God has frequently been at so low an ebb, that its existence cannot now be traced. There have been times, even since the promulgation of Christianity, when the righteous have been but few; they appear to us indeed much fewer than they really were; and, if we had authentic records respecting them, as we have concerning the Jews, it is probable that we would find several thousand worshipers of Jehovah, for one whose name has been transmitted to us, 1 Kings 19:14; 1 Kings 19:18.

But in the patriarchal ages we are certain that the knowledge of God was very limited; yes, so universal was the degeneracy of man before the flood, that piety was confined to one single family; nor were all of them truly pious, though for their parents’ sake they were all made partakers of the same deliverance.

The history before us presents to our view a most distressing scene; a world of sinners doomed to destruction; and the only righteous family in the world selected out of them, to be monuments of God’s sparing mercy. The account given of Noah in the text will lead us to show,

I. The provision made for Noah’s security—

Righteousness is universally an object of God’s regard; and though it is not meritorious in his sight so as to justify men before him—yet is it so pleasing and acceptable to him, that he will on account of it bestow many temporal blessings, and in the eternal world will confer a more exalted state of glory, Ezekiel 9:4 with 1 Timothy 4:8. On account of his eminent piety, God distinguished Noah, and instructed him to make an ark for the saving of himself and his household.

This ark was typical of the Church of Christ. Peter compares it with baptism, by which we are initiated into the Church; and tells us that as Noah was saved by his admission into the ark, so are we by our introduction into the Church, 1 Peter 3:20-21.

To mark the resemblance between the type and antitype, we may observe that:

1. The ark was divinely appointed—

As the Tabernacle in the time of Moses, so the Ark in Noah’s times was made according to a pattern devised by God himself.

Noah never could have thought of constructing such a vessel himself; the suggestion originated with God; the model for it was given by God; nor was even the smallest part of it left to be formed after man’s device.

And who among men ever conceived the idea of saving man through the incarnation and death of God’s only-begotten Son? Who could ever have imagined that Jehovah’s Fellow should become a man; that He should submit to this degradation, yes, moreover should endure the accursed death of the cross, for the purpose of reconciling us to his offended Father, and of “gathering together into one body all things both in Heaven and on earth, Ephesians 1:10.” Who, I ask, would have ever thought of forming a church in such a way, and of saving man by such means? The whole plan bears the stamp and character of a divine origin, according to what is said by the Apostle, “By grace are you saved through faith; and that not of yourselves; it is the gift of God, Ephesians 2:8.

2. The ark was wisely framed—

The ark, it must be confessed, did not accord with those principles of navigation which obtain among us; it was defective in some of the most essential points; it had no mast, no sails, no rudder. But it was so constructed as to convince all who were saved in it, that their salvation was of God alone, and that to him alone was all the glory due. At the same time it was so formed, that every creature in it found ample accommodation.

The Church too is constituted far otherwise than human wisdom would have framed it. Man would have left room for the display of his own skill, and for the establishment of his own righteousness. He would not have chosen to stand indebted wholly to the righteousness of another; that is too offensive to his natural pride; it is “to the Jews a stumbling-block, and to the Greeks foolishness, 1 Corinthians 1:23.” To have no sails or rudder left for him to manage, would be disgusting; because it would necessitate him to feel his entire dependence on God, and to acknowledge, that “it is not of him that wills, nor of him that runs, but of God that shows mercy, Romans 9:16.” Yet in all these things God’s wisdom is displayed.

This way of salvation is justly called, “the wisdom of God, and the power of God, 1 Corinthians 1:24.” It cuts off all possible occasion for boasting, Romans 3:27, and compels us to say, “Not unto us, O Lord, not unto us, but unto your name be the praise!” At the same time it is the most suitable plan of salvation that can possibly be imagined. “While the moral and discreet are constrained to seek refuge in Christ, the vilest prodigal is not left to despair of mercy; he may enter in at the same door with others, and participate in the salvation which God has provided for him.

3. The ark was richly furnished—

There was in the ark an abundant store of provision both for man and beast; so that no creature, from the largest animal to the smallest insect, lacked anything that was needful for it.

Surely in this respect it beautifully represents the Church of Christ, wherein the ordinances of divine grace are administered, and “exceeding great and precious promises are given” for our support. There is not a person in it, from the greatest to the least, who may not find all that can conduce to his health and comfort. There is milk for babes, and meat for those who are of full age, Hebrews 5:13-14. There is “a feast of fat things” provided for our daily sustenance. There are the richest cordials, “even wines upon the lees well refined,” that are dispensed freely to all who desire them. Nothing is lacking; we need never fear lest the store should be exhausted. Nothing is grudged to the lowest servant in the family; all is given to one as well as to another; and to every one, “without money and without price.”

We may yet further trace the typical import of the ark in,

II. The directive given in reference to for Noah’s security—

Noah having finished the ark, waited for further intimations of the divine will, which at length were given him. The direction, as it relates to us, implies two things:

1. That we should use the appointed means of salvation ourselves—

God having formed his church, and provided everything requisite for the preservation of our souls, now speaks to every one of us, “Enter into the ark.”

Christ says to us, “I am the door;” “I am the way, the truth, and the life.” By Him therefore we are to enter in, John 10:9.” By faith in him we shall be placed beyond the reach of harm, and may “rejoice in hope of the glory of God Romans 5:2.” This is the duty to which we are called.

We are not to amuse ourselves with indulging idle speculations about the fitness of the ark to answer its intended purpose; we have no time to lose; the danger is imminent; if we lose the present moment, we may be undone forever. We have nothing to do but to “enter in,” and to commit ourselves to the care of our heavenly Pilot.

2. That we should exert ourselves for the salvation of others—

We should not be contented to go to Heaven alone; we should say with the church of old, “Draw me, and we will run after you, Song of Solomon 1:4.” It is the height of impiety to ask, “Am I my brother’s keeper?” We are all appointed to watch over each other; What the Minister is among his flock, that every Parent and Master is among his children and servants. We should employ all the influence we possess, for the advantage of those around us.

God testified his approbation of Abraham on account of his fidelity in improving this talent; and inflicted signal judgments upon Eli for neglecting to exert his parental authority. If, like Lot, we cannot prevail upon our relatives to follow our advice, we shall not be responsible for them; but if they perish through our neglect, their blood will be required at our hands, Ezekiel 33:8-9. We should therefore warn our children and servants to flee from the wrath to come. We should open to them the way of salvation through faith in the crucified Savior. We should declare faithfully to them, that there is “no other name given under Heaven whereby we can be saved, but the name of Jesus Christ!” and we should urge them with all possible earnestness to seek acceptance through him. In short, we should separate both ourselves and them from an ungodly world, and” seek to be found in Christ, not having our own righteousness, but that which is of God by faith in him.”

III. We are aware that many objections will arise against this advice; which therefore we will briefly consider.

1. We are in the ark already—

It is granted, that as far as the ark designates the visible Church of Christ, we are all inclosed in it In the baptismal service, we pray, that, “as Noah and his family, were saved in the ark from perishing by water, so we, being received into the ark of Christ’s Church, may so pass the waves of this troublesome world, that we may be finally brought to the land of ever-lasting life.” But we must distinguish between the visible and the invisible church.

Our blessed Lord has taught us carefully to distinguish between the fruitful and unfruitful branches; which, though they are both “in him,” will be very differently dealt with by the great Gardener, John 15:2.

The Gospel net incloses many kinds of fish; but only the good will be preserved; the bad will be cast away! Matthew 13:47-48.

In the field, the tares grow together with the wheat; but a separation will be made at last; the one for the fire of Hell, the other for the granary of Heaven! Matthew 13:30.

The Jews were the peculiar people of God; and Paul tells us, that “to them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;” Yet “he had great heaviness and continual sorrow in his heart on account of them;” which he would not have had, if he had thought that the possession of those outward privileges was sufficient. But he accounts for his feelings by saying, that “all are not Israel, who are of Israel, Romans 9:3-6.” And he elsewhere assures us, in still stronger terms, that it is not any outward privilege or profession that constitutes us Christians, but an inward change of heart, which approves itself to the all-seeing God! Romans 2:28-29.

Let us not then deceive ourselves, or imagine that we must of necessity be saved because we have been baptized; for there was an “accursed Ham” in the ark, as well as a righteous Noah; but let us inquire into the dispositions and habits of our minds; let us examine whether we have given up ourselves unreservedly to God; and whether we are striving to “glorify him with our bodies and our spirits, which are his!”

2. We do not see that we are in any danger—

This was the case with the antediluvian world. They saw no appearance of any deluge; they could not persuade themselves that God would ever inflict such a tremendous judgment on the earth; and they imputed the concern of Noah to superstition, credulity, and folly. But did their unbelief make void the truth of God? Yes rather, did it not harden them to their own destruction? What security then will our unbelief afford us? We see not any symptoms of that wrath which is threatened against an ungodly world; but will it therefore never come? Will the Word of God fail of its accomplishment? Is it safe for us to set up our opinions against the positive declarations of God, and to found all our hopes of salvation upon the presumption that “God will lie”? Seen, or unseen, our danger is the same; and if all perished at the deluge who took not refuge in the ark—so will all perish at the day of judgment who have not “fled for refuge to the hope set before them.”

3. We shall become singular—

This is an objection which we cannot but allow; and it is with pain and grief that we confess its force. We acknowledge that, if we will seek the salvation of our souls in earnest, we must be singular. But whose fault is this? It was not Noah’s fault that he was singular in the old world; it was the fault of those who refused to listen to the voice of mercy, and to obey the commands of God. And surely Noah would have paid a very unfitting deference to the world, if he had followed their example rather than his own convictions, and consented to perish with them, rather than secure his own salvation. Why then should we carry our complaisance to such a criminal extent, when the everlasting salvation of our souls is at stake?

We regret that we are compelled to be singular; but we must confess, It is better to be saved with Noah and his little family, than to perish with an ungodly world! It is better to walk in the narrow and unfrequented way which leads unto life, than to go in the broad road which terminates in eternal destruction.

IV. Dismissing then your objections, “allow a word of exhortation”—

To every one we would address the words of our text, “Enter with all your family, into the ark.” Consider, how near the day of mercy may have come to its close! The day of judgment may be far off, as it respects the world at large; but it may be near at hand as it respects ourselves. The hour of death may be much nearer to us than we imagine; and that will, in effect, be the day of judgment to us. O what shall we then do, if we are not found in the true ark? What shall we do, if we belong not to Him “of whom the whole family in Heaven and earth is named,” and be not numbered among his “little flock,” on whom alone the kingdom of Heaven will be conferred?

Let us only paint to ourselves the distress we would have felt, if we had seen the waters rapidly surrounding us, and the ark shut against us; yet this would be a very faint image of what we shall feel, when the vials of God’s wrath shall be poured out upon us, and no hope of deliverance be afforded.

Let us then “not seek merely, but strive, to enter in.” Let us endeavor to bring all we can along with us. It will be a painful sight, if we are saved ourselves, to see our wife, our children, our servants, our friends perishing around us, and swallowed up in “the lake that burns with fire and brimstone.” On the other hand, what a joy will it be to present them unto God, saying, “Here am I, and the children you have given me!” Let us then exert our influence while we can; and I pray God that our labors may be crowned with success; and that, instead of going to Heaven alone, we may all have some to be “our joy and crown of rejoicing” in that solemn day!

Charles Simeon (1759-1836)

Genesis 6:22

“Thus Noah did; according to all that God commanded him, so he did.”

Never, from the foundation of the world to this hour, if we except the sacrifice which Christ made of himself upon the cross for the sins of men, was there such a demonstration of God’s hatred of sin, as that which was given at the universal deluge. All flesh having corrupted their way, God determined to execute vengeance upon all, and to destroy from the face of the earth every living thing.

There was, however, one favored servant, whom, together with his family, he was pleased to exempt from the general judgment. Noah was a righteous man, and obtained favor in his sight; and, by means prescribed to him by God himself, he was preserved. Let us consider,

I. The obedience rendered by Noah—

It is not easy to form a just estimate of this—

Let us contemplate the circumstances in which he was placed. He was appointed “a preacher of righteousness,” unto all who came within the reach of his ministrations; and he was commanded to declare that God would overwhelm the whole world with a deluge. Of such a judgment there was no appearance whatever for the space of 120 years, during the whole of which period he proclaimed its approach. If at the beginning of his ministrations any were impressed with fear, they soon were led to deride the menace; and to conclude, from the delay, that the threatened calamity would never come upon them.

Let us next notice the means he was directed to use for the preservation of God’s chosen remnant—

He was to build a vessel of stupendous magnitude, capable of holding two of every kind of animals that breathed, and of containing also provision for them. The expense and labor employed in constructing this ark must have been immense; and the ridicule which it must have excited, year after year, must have been almost beyond endurance.

Let us, lastly, observe his perseverance in the use of those means, until he had completed the work assigned him—

Nothing could induce him to desist from his work, until it was perfected in every part. Then he, with his whole family, entered into the ark, having first assigned to every living creature its place; and then “God shut him in!” On that very day the rain descended, and the flood commenced, which speedily reached above the highest mountains, and destroyed every living creature from the face of the earth.

Truly this obedience was of a most exalted character—

It showed how firmly he believed the divine testimony, while yet there was not only no sign of any such calamity, but no conceivable mode by which the threatened judgment could be inflicted.

It showed how much he stood in awe of God; and how determined he was, while yet the means of safety were within his reach, to avail himself of the opportunity that was afforded him, lest he also should be involved in the general ruin.

It showed, too, how boldly he faced reproach, when cast upon him for executing the divine commands. Had such a conduct been called for during the space of a few days only, we would have been the less astonished at it; but when it continued without intermission or abatement for the space of 120 years, we cannot but reckon it among the sublimest acts of obedience ever rendered unto God by fallen man.

But in perfect accordance with this, is,

II. The obedience required of us—

1. The danger to which we are exposed is similar—

God has declared that he will call the whole world into judgment; and that in that day “the wicked shall be turned into Hell, and all the nations that forget God! Psalm 9:17.” We see not, indeed, any preparation for such a judgment; and are ready to think that it never can be executed. But God has denounced it against the whole world; and executed it shall be, whether men will believe it or not. Multitudes who assisted in building the ark, would not believe the declarations of God, until the threatened judgments were inflicted.

So it is with us. Multitudes laugh at the threatenings of God; and will continue to do so, until their day of grace shall have passed, and the wrath of God shall fall upon them to the uttermost!

2. The means provided for our escape are similar—

God has provided an ark for us—even his only dear Son; an ark, into which all who believe shall be admitted, but which will speedily be closed against the unbelieving world. Many think it altogether absurd to imagine that such an ark is provided for us; they would prefer one of their own constructing, and for which their own good works shall afford the materials. To enter into Christ by faith, and to look for salvation through faith in him, is in their eyes an unsuitable device; and it is derided accordingly, as an indication of weakness and folly. But this, after all, will be found “the wisdom of God,” yes, and “the power of God unto salvation” to all those who embrace it!

3. The distinction that will be made between the believing and unbelieving world will also be similar—

Of those who believed the testimony of Noah, not one perished; of those that disbelieved it, not one was saved. Just so it will be at the last day. Those who are “found in Christ,” will be monuments of God’s sparing mercy; while those who have neglected and despised him, will be monuments of his righteous indignation forever and ever!

To expound more, either on the original fact, or on its typical adaptation to our circumstances, will not be necessary; the whole taken together in one combined view will be found, I apprehend, more instructive.

Learn then, from the whole,

1. The office of faith—

It was to his faith that Noah’s conduct on this occasion must be ascribed, Hebrews 11:7. He did not reason on the subject that was revealed to him. He did not say, How can such a deluge be produced?

Or, How can it be supposed that a merciful God should exercise such severity?

Or, How can it be hoped, that, if all the rest of the world be destroyed, any vessel that I can build will preserve me?

It is probable that others argued thus; but he believed, and acted upon, the divine testimony.

Now it is precisely in that way that we must exercise faith in the divine records. We are not to argue, How can it be, that any should be punished with endless torments in Hell?

Or, that so great a part of mankind should be doomed to that fate?

Or, that a simple faith in the Lord Jesus Christ should be sufficient to deliver those, who without such faith must inevitably perish? We are to give credit to the divine testimony; and to assure ourselves, that whatever God has spoken shall surely come to pass—that “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him! John 3:36.”

2. The necessity of fearing God—

By this also was Noah actuated; and under the influence of it he prepared the ark, Hebrews 11:7. And if we believe God’s threatenings against sin and sinners, how can we but fear? The wrath of God is not to be disregarded, as a matter of no concern! No, in truth, it befits us to tremble at it, and to flee from it with all imaginable earnestness. Well would it have been for them, if the people whom he warned had feared God also; but, because they would not fear, they perished. So will it be with us also, Matthew 24:37-39. It shall surely be found a truth at last, that “A man who remains stiff-necked after many rebukes will suddenly be destroyed—without remedy! Proverbs 29:1. 2 Peter 2:5; 2 Peter 2:9.”

3. The benefit of obedience—

Here you behold with your eyes what shall be again realized in the day of judgment. Behold Noah as an object of universal derision for 120 years; but now, with his family, borne above the waves in perfect safety, while all the rest of the world, not excepting the very builders of the ark, are overwhelmed in one common destruction! Thus let the ungodly world laugh at piety now, if they will; but such will be the outcome of their contemptuous proceedings, when those who were the objects of their scorn will be honored by their God, and be saved with an everlasting salvation. “Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done! Isaiah 3:10-11.”

Charles Simeon (1759-1836)

Genesis 6:6-7

“And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, “I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them.”

The evil of sin is visible wherever we turn our eyes. Not only has a manifest deterioration taken place in the intellectual and moral qualities of man, but the material world itself, together with all the brute creation, bears marks of God’s displeasure, and of the curse inflicted on account of sin. The spring with all its vivifying powers, or the autumn with all its profusion of matured fruits, does not more surpass the desolate appearances of winter, than the earth at its first formation did the state to which it is now reduced. It was then the garden of the Lord, replete with beauty, and productive of nothing which did not minister to the comfort of its inhabitants; but it is become a waste howling wilderness, infected with plagues, agitated with storms, and fruitful in occasions of sorrow.

Whether any additional curse was inflicted on it at the time of the deluge, we cannot say; but the shortening of man’s life from eight or nine hundred years to less than one tenth of that period, seems to indicate, that both the frame of our bodies, and everything that contributes to their support, have undergone a further change, and “become subject to vanity” in a yet greater degree, than they were before the deluge. However this may be, it is certain that, of all the judgments with which God has ever visited his rebellious creatures, the deluge was the most tremendous. All other expressions of God’s anger have been limited to a few individuals, or cities, or nations; but the flood extended over the face of the whole earth.

That we may view aright this appalling dispensation, let us consider,

I. The wicked state of the antediluvian world—

The degeneracy of mankind had been advancing with rapid strides from the time that Adam fell, to the time spoken of in our text.

1. Their state was characterized by general wantonness—

Our blessed Lord informs us, that “in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, Matthew 24:37-39.” By this he did not mean to condemn the use of those means which God himself had appointed for the maintenance of life and the preservation of our species, but to inform us, that the people were altogether addicted to carnal and sensual indulgences, without paying any regard to their spiritual and eternal interests. The great ends of life were quite forgotten by them; and their only study was, how to dissipate care, and spend their time in pleasure.

2. Their state was characterized by awful depravity—

The expressions used in the preceding and following context clearly show, that wickedness of every kind was practiced without restraint, Genesis 6:11-13. The words themselves are strong; but the frequent repetition of them greatly increases their force. The law of God being disregarded, and human laws not having been framed and executed as they are among us, the strong and violent oppressed the weak and peaceable; and whatever any man’s interest or inclination prompted him to do, that he did without shame or remorse.

We may form some idea perhaps of the state which then existed, from what still exists among uncivilized nations, and among us also, when the restraints of human laws are withdrawn How ready are men to embark their property and risk their lives in privateering expeditions, when they can obtain a licence to rob and plunder their unoffending neighbors! And how terrible are the atrocities committed by victorious armies!

3. Their state was characterized by obstinate impenitence—

For a hundred and twenty years did Noah continue to warn that wicked generation, 1 Peter 3:19-20. By his practice also as well as by his preaching, did he condemn them. Before their eyes “he prepared (with vast expense and labor) an ark for the preservation of his household, Hebrews 11:7;” giving them thereby a certain pledge that the threatened judgments would be inflicted on the impenitent and unbelieving. But they, no doubt, ridiculed his precautions as absurd and visionary; and the longer the judgment was delayed, the more bold was their confidence, and the more bitter their derision! 2 Peter 3:3-6.

Among us, the Gospel, though generally, is not universally, despised; some are brought to listen to its benignant overtures; but to such a degree did the contemporaries of Noah harden themselves against the gracious messages of Heaven, that in that whole space of time there was not (as far as we know) one single person awakened to a sense of his guilt and danger.

Fearful indeed must have been their state, when we consider,

II. The regret which man’s sin excited in the bosom of Jehovah—

We must understand the language of the text, not in a literal sense, but figurative sense—

We are not to suppose that God did not foresee what would happen; for prescience is an essential perfection of His nature; take away his foreknowledge, and you deny him to be God. Nor must we suppose that his happiness was really interrupted by what he saw in his creatures; for he is as immutable in his happiness, as in his nature. The language of the text is accommodated to our feeble apprehensions; it is taken from what passes among men, when they are disappointed in their expectations and endeavors. As a potter, finding that a vessel which he has formed with the utmost care does not answer the desired purpose, regrets his labor, and casts out of his sight the worthless object with indignation and grief—so God represents himself as “grieved at his heart” that he had bestowed upon mankind so much labor in vain.

Nevertheless the figure of speech conveys to us much plain and solid instruction—

The same figure occurs in various other parts of holy writ; sometimes it imports a change from anger to pity, Jonah 3:10, and sometimes the reverse, 1 Samuel 15:11. It is used in both senses, and in connection with the foregoing illustration, Jeremiah 18:3-10. In the text, it is intended to intimate, that God is not an unconcerned spectator of human actions; that he expects men to answer the end of their creation, by seeking his glory and their own happiness—and that he will manifest against sin his heavy displeasure, making all who practice it the objects of his fiery indignation!

The feelings of our Creator on account of man’s apostasy are more plainly shown by,

III. The resolution God adopted in consequence of it—

To destroy all the human race was indeed a fearful resolve—

We can form little conception of the distress occasioned through the habitable globe, when once the flood began to rise above its accustomed limits. Every contrivance would be resorted to, and every eminence be made a refuge, in hopes that the waters would subside, and that a premature death might be avoided. When one place was covered, happy would they feel themselves who could flee to some lofty mountain, and carry with them provision for their subsistence. But they would soon find that they indulged a vain hope; a suspense, more painful than death itself, would soon occupy their minds; and the waves, fast approaching, would at last terminate their lives, which fear and terror had already half destroyed.

It is probable that many would seek admittance into the ark, and cling to it, when every other refuge had failed. Many too would, doubtless, betake themselves to prayer in the midst of their distress. But the time of judgment was come; and mercy, whether exercised or not in the eternal world, could not be extended to them.

Thus it was with Saul, 1 Samuel 15:25-26. Children in vain solicited their parents’ aid; in vain did the fond mother clasp them in her arms, or the affrighted husband strive to support his beloved wife! All, in quick succession, were swept away; and neither man nor beast (those only in the ark excepted) were permitted to survive the wreck of nature.

But, however terrible this judgment was, it was strictly just—

The punishments inflicted by human governors, of necessity, involve the innocent with the guilty; the children suffer through the misconduct of their parents; yet no one on that account exclaims against the laws as unjust. Why then should that be deemed unjust in the government of God, which is approved as just in the governments of men? But God, who is the giver of life, and by whom alone it is maintained—has a right to take life away at any time, and in any manner that he sees fit. Does anyone arraign his providence, if numbers both of men and children are carried off by a pestilence, or overwhelmed in a storm? By what authority then do we prescribe limits to God, and say unto him, “Hitherto shall you go, and no further?” We might as well condemn the Governor of the Universe for inflicting disease and death upon one single infant, as arraign his justice for destroying many. The lives of all are forfeited by sin; and whether he takes them away after a longer or shorter period, or cuts them off singly or at once—he is still the same, “a God of truth and without iniquity, just and right is he.” The Judge of all the earth will do right; and who are we that we should reply against him?”Whoever reproves God, let him answer it.”

Inferences:

1. We are not at all the more safe for having many on our side—

No doubt, the antediluvians fortified themselves against the warnings of Noah, by the consideration that they acted only like those around them. They probably replied, as many at this time do, “If I perish, then what must become of all the world? Is God so unmerciful as to destroy the whole world?” But the outcome showed the folly of all such reasonings; and we should learn from it to expect safety in no other way than in turning from all iniquity, and seeking refuge in Christ Jesus.

2. There will certainly be a day of future retribution—

From the judgment executed at the deluge it is manifest that God will punish sin; but from the indiscriminate manner in which that punishment was inflicted, we may be assured, that there shall be a day in which justice shall be more equitably dispensed, 2 Peter 2:4-5; 2 Peter 2:9, or, as it is called in Scripture, “a day of the revelation of the righteous judgment of God.” Then shall every one receive according to his deeds, whether they are good or evil. “The wicked shall go away into everlasting punishment, but the righteous into life eternal.” May God prepare us all for that great and solemn day!

3. It befits us all to grieve and mourn for our past sins—

Have the sins of men caused God himself to “repent and be grieved at his heart” that ever he formed man; and should not our sins awaken sorrow and contrition in our hearts? O that we could but view them aright! O that we could mourn over them, as it befits us, and weep in dust and ashes! Surely if we go on impenitent in our sins, the day will come, when we shall repent that ever we were created; we shall wish that we had died in our mother’s womb; we shall find that “it would have been better for us if we had never been born.”

Charles Simeon (1759-1836)

Genesis 6:5

“God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”

The extent of man’s wickedness is far greater than the generality of mankind have any conception of. While a person’s words and actions are inoffensive before men, he is supposed to conduct himself acceptably to God. And even when his words and actions are blameworthy, he is judged as having nothing wrong in his intentions, and as possessing, on the whole, a good heart. But God looks chiefly at the heart, which is the fountain from whence everything that is evil proceeds, Matthew 7:21-23; and his testimony respecting it is, that “the heart,” not of this or that more egregious offender, but of every man by nature, “is deceitful above all things and desperately wicked!”

In the passage before us, God assigns his reason for destroying the whole world by a universal deluge. And that we may be suitably affected by it, I shall set before you,

I. The testimony of God respecting man—

He speaks more immediately respecting the antediluvian world—

In general, the wickedness of man was great in the earth. No doubt, every species of wickedness was committed, in the most shameless manner. But, more particularly, “the hearts” of men were evil, “the thoughts” of their hearts were evil, “the imaginations” of the thoughts were evil, and this too without exception, without mixture, without intermission; for every imagination was evil, and “only” evil, and that “continually.” What a solemn statement is here!

But how could this he ascertained? Who could he competent to judge of this? and on what authority is this declared? I answer, It is the declaration of God, who can discern all things; for “all things are naked and opened before him! Hebrews 4:13;” and he himself says, “I know the things that come into your mind, every one of them, Ezekiel 11:5.” And, as he knows everything, so he is able to estimate the quality of everything; for “he weighs the spirits, Proverbs 16:2.” And this is his testimony, after a thorough inspection of every human being.

But the same must be spoken of man at this day—

God himself repeats the same testimony, in relation to those who survived the deluge, and of all their descendants, Genesis 8:21. And it is as true of us, as it was of them. In proof of this, I will appeal to your own observation and experience.

What, from observation, would you yourselves say was the state of the world around you? Do you not see that evil of every kind reigns to a vast extent; and that piety, except in some very narrow circles of people whom the world regards as weak enthusiasts, is altogether banished; insomuch that you may mix in society for months and years, and yet never once hear them speak with admiration and gratitude respecting all the wonders of Redeeming Love! Of what passes in the hearts of others you are not able to judge; and therefore, in relation to that, I appeal to every man’s own experience. What has been the state of your hearts? As to your words and actions, I will suppose them to have been correct; but your “hearts,” your “thoughts,” “the imaginations of your thoughts,” what report must you give of them? Have they been all correct? Or, could you bear that man should see them as God has seen them? The proud, the envious, the uncharitable, the angry, the vindictive, the impure thoughts, say, (whether carried into effect or not) have they not sprung up within your hearts as their proper soil, and so occupied the ground, that no holy fruits would grow unto perfection? If occasionally a transient thought of good has arisen, how coldly has it been entertained, how feebly has it operated, how soon has it been lost! And, at all events, if compared with what the Law requires, and what God and his Christ deserve at your hands, tell me whether it does not fall so short of your duty, that you cannot venture to call it good, but only evil of a less malignant kind?

Know then, all of you, that this is your real state before God! And now learn,

II. What effect it should produce upon you—

Certainly this view of our state, and especially as attested by the heart-searching God, should produce in us,

1. Humiliation—

Even on a review of our words and actions, I am convinced there is not any one of us who has not reason to be ashamed, especially if those words and actions be tried by the standard of God’s holy Law. But who among us could bear to have all his thoughts inspected and disclosed? Who would not blush, and be confounded before God and man, if his heart were exposed to public view, so that every imagination of every thought of it should be disclosed? Yet God beholds it all; and has as perfect a recollection of all that has passed through our minds from our earliest infancy to this present moment, as if it had passed not an hour ago.

What then befits us, but the deepest humiliation? In truth, our religious thoughts, when compared with what they ought to have been in number and intensity, are no less a ground of humiliation, than those which have sprung from a more impure source; since they prove, indisputably, how defective are our conceptions of God’s excellency, and how faint our sense of the Redeemer’s love. I call on you then, every one of you, my brethren, to “loath yourselves for your abominations,” and to “abhor yourselves,” as Isaiah did, and as holy Job did, “in dust and ashes! Isaiah 6:5 and Job 42:6.”

2. Gratitude—

We have often told you that God has sent to us a Savior, even his only dear Son; and that through Him all our iniquities, however great they may have been, shall be forgiven. But methinks, this is only “a cunningly-devised fable;” for, how can it be supposed, that God should ever have shown such mercy, and manifested such love, towards such vile creatures as we?

But, brethren, however incredible it may appear, it is true, even the very truth of God. Notwithstanding all you have done amiss, “God is not willing that any of you should perish, but that all should come to repentance and live.” Yes, brethren, he has laid all your iniquities on his only-begotten Son; who, agreeably to the Father’s will, has expiated them by his own blood, and will take them away from your souls forever. Tell me, then, whether gratitude does not well befit you? Tell me, whether there should be any bounds to your gratitude? What, do you think, would the fallen angels feel, if such mercy were shown to them? And what are millions of the redeemed now feeling before the throne? Oh, let your souls be penetrated with a measure of their love, and your songs of praise abound day and night, even as theirs.

3. Fear—

Though your hearts may have been renewed by divine grace, you are renewed, brethren, only in part; you have still the flesh within you, as well as the Spirit; and you carry about with you still “a body of sin and death,” from which, to your dying hour, you will need to be delivered. In fact, your whole life must be “a putting-off of the old man, and a putting-on of the new.” I need not tell you what precautions people take, when they carry a light in the midst of combustibles, which, if ignited, will spread destruction all around. Know, that you carry such combustibles about you, wherever you go; and you know not how soon you may come in contact with something that may cause a desperate explosion.

You all know how David fell, in an unguarded moment; and what a dreadful web of evil was produced by one sinful imagination. Know then, what corrupt creatures you are; be sensible of your proneness to commit even the vilest abominations; and pray, day and night, to God, to “hold up your goings in his ways, that your footsteps slip not.”

It was from sad experience that Peter spoke, when he said, “Be sober, be vigilant; for your adversary, the devil, goes about as a roaring lion, seeking whom he may devour; whom resist, steadfast in the faith, 1 Peter 5:8.” He had indulged self-confidence, and had slept when he should have watched; and hence arose his fall, which speaks loudly to every one of us. “Be then, not high-minded; but fear;” and “what I say unto one, I say unto all, Watch!”

Charles Simeon (1759-1836)

Genesis 6:3

“And the Lord said; My Spirit shall not always strive with man.”

Man, at first, was created in the image of his God; but when he fell, he begat children in his own fallen image. His very first-born became a murderer. Some of his posterity, however, were pious; but they, not being careful to connect themselves with those who feared God, were drawn aside from religion by their ungodly wives, insomuch that, in eight or nine generations, “all flesh had corrupted their way,” and “God grieved that he had made man! Genesis 6:6-7; Genesis 6:12.”

In consequence of this, God determined to destroy the whole earth. But yet, being full of mercy, he would not proceed to this extremity without giving to man space for repentance. Accordingly, he commanded Noah to preach to them; and to declare, that in the space of 120 years the threatened judgments should be inflicted, if the people did not avert those judgments by their penitence. During that period his Holy Spirit would continue to strive with them—but no longer; for “he should not always strive with man, who was now become altogether flesh,” and carnal; and who, if he did not repent in the time allotted him, should be left to reap the bitter fruit of his own ways.

That this warning may have a beneficial effect on us, I will endeavor to show,

I. That the Spirit of God, if long resisted, will cease to strive with us.

Certain it is, that the Spirit of God does strive with unregenerate men—

He strove with the whole antediluvian world, by the ministry of Noah; for “by the Spirit did that holy man preach, during the whole period while the ark was preparing, even to the spirits which for their disobedience were condemned, and shut up in the prison” reserved for all impenitent transgressors, 1 Peter 3:19-20.

“To the whole nation of Israel, also, did the Holy Spirit for ages testify, in and by his Prophets, notwithstanding they dealt proudly, and withdrew their shoulder, and hardened their neck, and would not hear, Nehemiah 9:29-30.”

With us also does he strive, both by the ministry of his word, and by his own immediate agency on the hearts of men. For, what is conscience, but God’s vice-regent in the soul? By that, God speaks to us; warning, and inviting us from time to time, if by any means we may be induced to repent and turn unto him. Let anyone only look back upon his past life; and he shall find that there have been some periods when he has felt a conviction upon his mind that it was his duty, and would be his happiness, to seek after God, and obtain, while yet he might, the remission of his sins.

But we resist his sacred motions—

To whom among us may not those words of Stephen be applied, (if not in reference to the present moment—yet certainly in reference to some period of our lives,) “You stiff-necked, and uncircumcised in heart and ears, you always resist the Holy Spirit; as your fathers did, so also do you, Acts 7:51.”

We may not, indeed, have set ourselves in such hostility to the truth as they did; but have we been more practically obedient than they? Have we obeyed the voice of the Lord our God, calling us to repentance, and to a dedication of our whole selves to him? Alas! there has been the same stoutness of heart in us, as in people of a more profane character; many of whom, perhaps, have “said, I will not, but afterwards have repented, and went” into their Lord’s vineyard; while we, perhaps, have said, “I will go, Sir,” but have been as far from executing our acknowledged duty as ever, Matthew 21:28-30.

And will the Spirit always continue to strive with us?

No! we are assured he will not. We know that his motions may be resisted, until they are altogether “quenched, 1 Thessalonians 5:19.” And in many instances has he been driven away by the obstinacy of those with whom he had striven. Of Saul we are told, that “the Spirit of the Lord departed from Saul; and an evil spirit from the Lord troubled him, 1 Samuel 16:14.” And it was not without reason that David prayed, “Cast me not away from your presence! and take not your Holy Spirit from me, Psalm 51:11.”

When God saw his ancient people incurably addicted to idolatry, He said, “Ephraim is joined to idols; let him alone Hosea 4:17.” And what else can we expect, if we continue obstinate in our sins? The doom of Israel must of necessity be ours. Of them it is said, “They rebelled and vexed his Holy Spirit; therefore he was turned to be their enemy, and fought against them! Isaiah 63:10;” and we truly can expect no other, than that He, whose solicitations we refused to follow, as a Friend, shall send forth his vindictive judgments against us, as an Enemy!

Let me then proceed to show,

II. What is the state of a soul thus abandoned by the Lord.

Truly its condition is most pitiable. God has said, “Woe unto them, when I depart from them, Hosea 9:12;” and truly it will be a woeful day for any one of us, if God should ever abandon us to ourselves! for the deserted soul is from that moment given up:

1. Yes, and given up forever to delusion—

It is surprising what delusions an abandoned sinner will harbor in his heart, “I shall have peace, though I walk in the imaginations of my heart to add drunkenness to thirst, and sin to sin, Deuteronomy 29:19.” Refuges of lies he shall have in plenty, to administer to his composure; ‘There is no future state; death is but an eternal sleep; or, at all events, God is too merciful to inflict punishment in a future state; or, at any rate, the punishment cannot be eternal. As for the Holy Scriptures, perhaps they are only the writings of fallible men, like ourselves; or, at best, they are so highly figurative, that you cannot depend upon them.’

Thus men take refuge in infidelity, so that they may rid themselves of records, which, if credited, would be subversive of their peace. And to these delusions God will give them up; as he has said, “They have chosen their own ways, and their soul delights in their abominations! I also will choose their delusions, and will bring their fears upon them! Isaiah 66:3-4.”

In the New Testament, this judgment is yet more emphatically denounced, “They received not the love of the truth, that they might be saved,” says Paul, “and for this cause, God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness, 2 Thessalonians 2:10-12.”

Oh, terrible judgment!—and the more terrible, because they who are subjected to it have no conception that they are lying under it; but it will be the assured portion of all with whom the Spirit of God has ceased to strive.

2. Yes, and given up forever to bondage—

To the power of their own lusts will they be given up, so that Satan shall lead them captive at his will. How awful is that declaration of Solomon, “His own iniquities shall take the wicked himself; and he shall be held with the cords of his own sins, Proverbs 5:22.” Yet this must be the fate of all who constrain the Holy Spirit to depart from them. If men “will despise and reject all the counsel of the Lord, they will assuredly be left to eat the fruit of their own ways, and be filled with their own devices.”

It was so with the Heathen, “who did not retain God in their knowledge; he gave them over to a reprobate mind, Romans 1:28.” It was so, also, with the Israelites, “My people would not hearken to my voice, and Israel would none of me; so I gave them up unto their own hearts’ lust; and they walked in their own counsels, Psalm 81:11-12.”

What is more common than to see this very judgment inflicted before our eyes? The infidel, the drunkard, the whoremonger, the thief, the covetous man, the profane swearer, what slaves do they become to their respective habits! These show us the very truth that I am insisting on; and declare, with one voice, that the Ethiopian may as well change his skin or the leopard his spots, as they renounce the habits to which they have been given over by God.

3. Yes, and given up forever to obduracy—

Pharaoh, for his obstinacy, was given up to a state of hardness that is scarcely to be credited. And how many, in every age, when forsaken by the Lord, have had “their consciences seared as with a hot iron,” and become altogether “past feeling, Ephesians 4:19; 1 Timothy 4:2.” Behold the scoffer, who pours contempt on all religion, and, with daring impiety, cries, “Where is the promise of God’s coming to judgment? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Peter 3:4.”

If reproved for their impiety, they will in effect say, “Who is Lord over us? Psalm 12:4.” “We know not the Lord; neither will we obey his voice! Exodus 5:2.” Even in death itself, they often evince the very same hardness, and show how entirely they are given over by the Lord. Their friends around them are ready to say, “They died like lambs”—and so indeed they did, even like brute beasts that have no understanding, having no conception of the state which awaits them at their departure hence. A terrible judgment this is! and a certain prelude,

4. Yes, and given up forever to ruin!—

There is a time wherein God may be found, by every living man; but that season may be passed; and a time arrive, when he will no more be found, Isaiah 55:6, and when all God’s offered mercies shall be forever withheld. Such a period had actually arrived to the Jewish nation, when they crucified the Lord of glory. Our blessed Savior, previous to his death, took up this lamentation over them, “O Jerusalem, Jerusalem, you that kill the prophets, and stone them who are sent unto you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, but you would not! Behold, your house is left unto you desolate, Matthew 23:37-38.” “Oh that you had known, even you, at least in this your day, the things which belong unto your peace! but now they are hidden from your eyes, Luke 19:42.”

Thus, it is to be feared, there may be, even among ourselves, some with whom God will strive no longer; they have so long trifled with the means of grace, and been unprofitable under all the culture that has been bestowed upon them, that they shall be henceforth left only to be gathered, in due season, as fuel for the fire! Hebrews 6:7-8. What a solemn thought, To be left only to “fill up the measure of their iniquities,” and to ”treasure up wrath against the day of wrath! Romans 2:5.” Better were it for a man that he had never been born, than that ever he should live for such an end as that! But such is the state of the deserted soul; and at the appointed hour, “wrath will come upon him to the uttermost!”

Address,

1. Those who are yet withstanding the motions of the Holy Spirit—

Little do you think how greatly you offend your God, or what misery you are entailing on your own souls. But let me ask, Is there one among you that does not look back upon his past rebellion with regret? Is there one who is not persuaded in his mind, that he would have been a far happier man, if he had obeyed the voice of the Lord, and followed, instead of resisting, the dictates of his conscience? How long, then, will you continue this rebellious course? Shall not the declaration in my text affect you? Shall not even the possibility of your day of grace having come to an end, appal you? Do but think how much you have at stake; and how short is the time which you have to seek the things belonging to your peace; I beg you; Arise, before it be too late, and cry unto your God, “if God perhaps may give you repentance, and you may be recovered out of the snare of the devil, by whom you have been taken captive at his will, 2 Timothy 2:25-26.” “Today, while it is called today, harden not your hearts, as in the provocation, as in the day of temptation in the wilderness; lest you provoke God to swear, in his wrath, that you shall never enter into his rest, Psalm 95:7-11.”

2. Those who through grace have obeyed his blessed will—

Truly this is of the Lord, who alone has “made you willing, Psalm 110:3,” and has thus caused you to “differ from those around you, 1 Corinthians 4:7.” Be thankful for this distinguishing grace; but remember that you still need his gracious influences as much as ever. There is no part of the divine life that can be carried on within you but by the operation of the Holy Spirit. He must be within you “a Spirit of wisdom and understanding, a Spirit of counsel and of might, a Spirit of knowledge and of the fear of the Lord, and must make you of quick understanding in the fear of the Lord, Isaiah 11:2-3.” Seek him, then, for all these gracious ends; and be careful that you “do not grieve him,” by any sinful disposition, or any secret neglect, Ephesians 4:30. It is by him that you are to be “sealed unto the day of redemption, Ephesians 4:30,” and by him that you are to be “rendered fit for your heavenly inheritance.” To him, therefore, “I commend you, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified, Acts 20:32.”

Charles Simeon (1759-1836)