mind. We can have such, as truly as Noah had, if we use the
Revelation given us in Jesus.

In God's covenant with Noah, the fact of the covenant may first be
noted. What is a covenant? The term usually implies a reciprocal
bond, both parties to which come under obligations by it, each to
the other. But, in this case, there are no obligations on the part
of man or of the creatures. This covenant is God's only. It is
contingent on nothing done by the recipients. He binds Himself,
whatever be the conduct of men. This covenant is the self-motived
promise of an unconditional mercy. May we not say that the 'New
Covenant' in Jesus Christ is after the pattern of this, rather than
after the manner of compacts which require both parties to do their
several parts?

But note the great thought, that God limits His freedom of action by
this definite promise. Noah was not left to grope in dread among the
terrible possibilities opened by the flood. God marked out the line
on which He would move, and marked off a course which He would not
pursue. It is like a king giving his subjects a constitution. Men
can reckon on God. He has let them know much of the principles and
methods of His government. He has buoyed out His course, as it were,
on the ocean, or pricked it down upon a chart. We have not to do
with arbitrary power, with inscrutable will. Our God is not one who
'giveth no account of any of His matters.' To use a common saying,
'We know where to have Him.'

The substance of this covenant is noteworthy. It is concerned solely
with physical nature. There is nothing spiritual or 'religious'
about it. There are to be no more universal deluges. That is all