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thereupon he blessed Noah, and established his covenant with him, and with his seed, promising to destroy the earth in like manner no more; signifying how that it is by the sacrifice of Christ that God's favor is obtained, and his people are in safety from God's destroying judgments, and do obtain the blessing of the Lord. And God now, on occasion of this sacrifice that Noah offered to God, gives him and his posterity a new grant of the earth; a new power of dominion over the creatures, as founded on that sacrifice, and so founded on the covenant of grace. And so it is to be looked upon as a diverse grant from that which was made to Adam, that we have Gen. i. 28: " And God blessed them, and God said unto them, Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." Which grant was not founded on the covenant of grace; for it was given to Adam while he was under the covenant of works, and therefore was antiquated when that covenant ceased. The first grant of the earth to Adam was founded on the first covenant; and therefore, when the first covenant was broken, the right conveyed to him by that first covenant was forfeited and lost. And hence it came to pass, that the earth was taken away from mankind by the flood: for the first grant was forfeited; and God had never made another after that, till after the flood. If the first covenant had not been broken, God never would have drowned the world, and so have taken it away from mankind: for then the first grant made to mankind would have stood good. But that was broken; and so God after a while, destroyed the earth, when the wickedness of man was great.

But after the flood, on Noah's offering a sacrifice that represented the sacrifice of Christ, God in smelling a sweet savor, or accepting that sacrifice, as it was a representation of the true sacrifice of Christ, which is a sweet savor indeed to God, he gives Noah a new grant of the earth, founded on that sacrifice of Christ, or that covenant of grace which is by that sacrifice of Christ, with a promise annexed, that now the earth should no more be destroyed, till the consummation of all things; as you may see in Gen. viii. 20, 21, 22, and chap. ix. 1, 2, 3, 7. The reason why such a promise, that God would no more destroy the earth, was added to this grant made to Noah, and not to that made to Adam, was because this was founded on the covenant of grace, of which Christ was the surety, and therefore could not be broken. And therefore it comes to pass now that though the wickedness of man has dreadfully raged, and the earth has been filled with violence and wickedness thousands of times, and one age after another, and much more dreadful and aggravated wickedness than the world was full of before the flood, being against so much greater light and mercy; especially in these days of the gospel: yet God's patience holds out; God does not destroy the earth; his mercy and forbearance abide according to his promise; and his grant established with Noah and his sons abides firm and good, being founded on the covenant of grace.

IV. On this God renews with Noah and his sons the covenant of grace, Gen. ix. 9, 10: " And I, behold, I establish my covenant with you, and with your seed after you, and with every living creature that is with you," &c.; which was the covenant of grace; which even the brute creation have this benefit of, that it shall never be destroyed again until the consummation of all things. When we have this expression in Scripture, my covenant, it commonly is to be understood of the covenant of grace. The manner of expression, "I will establish my covenant with you, and with your seed after you," shows plainly, that it was a covenant already in being, that had been made already,

and that Noah would understand what covenant it was by that denomination, viz., the covenant of grace.

V. God's disappointing the design of building the city and tower of Babel. This work of God belongs to the great work of redemption. For that building was undertaken in opposition to this great building of God that we are speaking of. Men's going about to build such a city and tower was an effect of the corruption that mankind were now soon fallen into. This city and tower was set up in opposition to the city of God, as the god that they built it to, was their pride. Being sunk into a disposition to forsake the true God, the first idol they set up in his room, was themselves, their own glory and fame. And as this city and tower had their foundation laid in the pride and vanity of men, and the haughtiness of their minds, so it was built on a foundation exceedingly contrary to the nature of the foundation of the kingdom of Christ, and his redeemed city, which has its foundation laid in humility.

Therefore God saw that it tended to frustrate the design of that great building that was founded, not in the haughtiness of men, but Christ's blood; and therefore the thing that they did displeased the Lord, and he baffled and confounded the design, and did not suffer them to bring it to perfection; as God will frustrate and confound all other buildings, that are set up in opposition to the great building of the work of redemption.

In the second chapter of Isaiah, where the prophet is foretelling God's setting up the kingdom of Christ in the world, he foretells how God will, in order to it, bring down the haughtiness of men, and how the day of the Lord shall be on every high tower, and upon every fenced wall, &c. Christ's kingdom is established, by bringing down every high thing to make way for it: 2 Cor. x. 4, 5, "For the weapons of our warfare are mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God." What is done in a particular soul, to make way for the setting up of Christ's kingdom, is to destroy Babel in that soul.

They intended to have built Babel up to heaven. That building that is the subject we are upon, is a building that is intended to be built so high, that its top shall reach to heaven indeed, as it will to the highest heavens at the end of the world, when it shall be finished: and therefore God would not suffer the buildings of his enemies, that they designed to build up to heaven in opposition to it, to prosper. If they had gone on and prospered in building that city and tower, it might have kept the world of wicked men, the enemies of the church, together, as that was their design. They might have remained united in one vast, powerful city; and so they might have been too powerful for the city of God, and quite swallowed it up.

This city of Babel is the same with the city of Babylon; for Babylon in the original is Babel. But Babylon was a city that is always spoken of in Scripture as chiefly opposite to the city of God. Babylon, and Jerusalem, or Zion, are often opposed to each other, both in the Old Testament and New. This city was a powerful and terrible enemy to the city of God afterwards, notwithstanding this great check put to the building of it in the beginning. But it might have been, and probably would have been vastly more powerful, and able to vex and destroy the church of God, if it had not been thus checked.

Thus it was in kindness to his church in the world, and in prosecution of the great design of redemption, that God put a stop to the building of the city and tower of Babel.

VI. The dispersing of the nations, and dividing the earth among its inhabit

ants, immediately after God had caused the building of Babel to cease. This was done so as most to suit that great design of redemption. And particularly, God therein had an eye to the future propagation of the gospel among the nations. They were so placed, the bounds of their habitation so limited round about the land of Canaan, the place laid out for the habitation of God's people, as most suited the design of propagating the gospel among them: Deut. xxxii. 8, "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." Acts xvii. 26, 27, "And hath made of one blood all nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him." The land of Canaan was the most conveniently situated of any place in the world for the purpose of spreading the light of the gospel thence among the nations in general. The inhabited world was chiefly in the Roman empire in the times immediately after Christ, which was in the countries round about Jerusalem, and so properly situated for the purpose of diffusing the light of the gospel among them from that place. The devil seeing the advantage of this situation of the nations for promoting the great work of redemption, and the disadvantage of it with respect to the interests of his kingdom, afterward led away many nations into the remotest parts of the world, to that end, to get them out of the way of the gospel. Thus he led some into America; and others into northern cold regions, that are almost inaccessible.

VII. Another thing I would mention in this period, was God's preserving the true religion in the line from which Christ was to proceed, when the world in general apostatized to idolatry, and the church were in imminent danger of being swallowed up in the general corruption. Although God had lately wrought so wonderfully for the deliverance of his church, and had shown so great mercy towards it, as for its sake even to destroy all the rest of the world; and although he had lately renewed and established his covenant of grace with Noah and his sons: yet so prone is the corrupt heart of man, to depart from God, and to sink into the depths of wickedness, and so prone to darkness, delusion, and idolatry, that the world soon after the flood fell into gross idolatry; so that before Abraham the distemper was become almost universal. The earth was become very corrupt at the time of the building of Babel; and even God's people themselves, even that line from which Christ was to come, were corrupted in a measure with idolatry: Josh. xxiv. 2, “Your fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nahor; and they served other gods." The other side of the flood means beyond the river Euphrates, where the ancestors of Abraham lived.

We are not to understand, that they where wholly drawn off to idolatry, to forsake the true God. For God is said to be the God of Nahor: Gen. xxxi. 53, "The God of Abraham, and the God of Nahor, the God of their fathers, judge betwixt us." But they only partook in some measure of the general and almost universal corruption of the times; as Solomon was in a measure infected with idolatrous corruption; and as the children of Israel in Egypt are said to serve other gods, though yet there was the true church of God among them; and as there were images kept for a considerable time in the family of Jacob; the corruption being brought from Padan Aram, whence he fetched his wives.

This was, the second time that the church was almost brought to nothing

by the corruption and general defection of the world from true religion. But still the true religion was kept in the family from which Christ was to proceed. Which is another instance of God's remarkably preserving his church. in a time of a general deluge of wickedness; and wherein, although the god of this world raged, and had almost swallowed up God's church, yet God did not suffer the gates of hell to prevail against it.

PART III.

From the Calling of Abraham to Moses.

I PROCEED now to show how the work of redemption was carried on through the third period of the times of the Old Testament, beginning with the calling of Abraham, and extending to Moses. And here,

I. It pleased God now to separate that person of whom Christ was to come, from the rest of the world, that his church might be upheld in his family and posterity till Christ should come; as he did in calling Abraham out of his own country, and from his kindred, to go into a distant country, that God should show him, and bringing him first out of Ur of the Chaldees to Charran, and then to the land of Canaan.

It was before observed, that the corruption of the world with idolatry was now become general; mankind were almost wholly overrun with idolatry: God therefore saw it necessary, in order to uphold true religion in the world, that there should be a family separated from the rest of the world. It proved to be high time to take this course, lest the church of Christ should wholly be carried away with the apostasy. For the church of God itself, that had been upheld in the line of Abraham's ancestors, was already considerably corrupted, Abraham's own country and kindred had most of them fallen off; and without some extraordinary interposition of Providence, in all likelihood, in a generation or two more, the true religion in this line would have been extinct. And therefore God saw it to be time to call Abraham, the person in whose family he intended to uphold the true religion, out of his own country, and from his kindred, to a far distant country, that his posterity might there remain a people separate from all the rest of the world; that so the true religion might be upheld there, while all mankind besides were swallowed up in Heathenisin.

The land of the Chaldees, that Abraham was called to go out of, was the country about Babel; Babel, or Babylon was the chief city of the land of Chaldea. Learned men suppose, by what they gather from some of the most ancient accounts of things, that it was in this land that idolatry first began; that Babel and Chaldea were the original and chief seat of the worship of idols, whence it spread into other nations. And therefore the land of the Chaldeans, or the country of Babylon, is in Scripture called the land of graven images; as you may see, Jer. 1. 35, together with verse 38: "A sword is upon the Chaldeans, saith the Lord, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.-A drought is upon her waters, and they shall be dried up; for it is the land of graven images, and they are mad upon their idols." God calls Abraham out of this idolatrous country, to a great distance from it. And when he came there, he gave him no inheritance in it, no not so much as to set his foot on; but he remained a stranger and a sojourner, that he and his family might be kept separate from all the world.

This was a new thing: God had never taken such a method before. His church had not in this manner been separated from the rest of the world till now; but were wont to dwell with them, without any bar or fence to keep them separate; the mischievous consequences of which had been found once and again. The effect before the flood of God's people living intermingled with the wicked world, without any remarkable wall of separation, was, that the sons of the church joined in marriage with others, and thereby almost all soon became infected, and the church was almost brought to nothing. The method that God took then to fence the church was, to drown the wicked world, and save the church in the ark. And now the world, before Abraham was called, was become corrupt again. But now God took another method.

He did not destroy the wicked world, and save Abraham, and his wife, and Lot, in an ark; but he calls these persons to go and live separate from the rest of the world.

This was a new thing, and a great thing, that God did toward the work of redemption. This thing was done now about the middle of the space of time between the fall of man and the coming of Christ; and there were about two thousand years yet to come before Christ the great Redeemer was to come. But by this calling of Abraham, the ancestor of Christ, a foundation was laid for the upholding the church of Christ in the world, till Christ should come. For the world having become idolatrous, there was a necessity that the seed of the woman should be thus separated from the idolatrous world in order to that.

And then it was needful that there should be a particular nation separated from the rest of the world, to receive the types and prophecies that were needful to be given of Christ, to prepare the way for his coming; that to them might be committed the oracles of God; and that by them the history of God's great works of creation and providence might be upheld; and that so Christ might be born of this nation; and that from hence the light of the gospel might shine forth to the rest of the world. These ends could not be well obtained, if God's people through all these two thousand years, had lived intermixed with the Heathen world. So that this calling of Abraham may be looked upon as a kind of a new foundation laid for the visible church of God, in a more distinct and regular state, to be upheld and built up on this foundation from henceforward, till Christ should actually come, and then through him to be propagated to all nations. So that Abraham being the person in whom this foundation is laid, is represented in Scripture as though he were the father of all the church, the father of all them that believe; as it were a root whence the visible church thenceforward through Christ, Abraham's root and offspring, rose as a tree, distinct from all other plants; of which tree Christ was the branch of righteousness; and from which tree, after Christ came, the natural branches were broken off, and the Gentiles were grafted into the same tree. So that Abraham still remains the father of the church, or root of the tree, through Christ his seed. It is the same tree that flourishes from that smali beginning, that was in Abraham's time, and has in these days of the gospel spread its branches over a great part of the earth, and will fill the whole earth in due time, and at the end of the world shall be transplanted from an earthly soil into the paradise of God.

II. There accompanied this a more particular and full revelation and confirmation of the covenant of grace than ever had been before. There had before this been, as it were, two particular and solemn editions or confirmations of this covenant; one at the beginning of the first period, which was tha' whereby the covenant of grace was revealed to our first parents, soon after