Truth. His word, his oath, and covenant; and what ftronger proofs can he give? His oath you have in Ifa. liv. 9. As 1 have fworn that the waters of Noah fhall no more go over the earth, fo have 1 fworn that I will not be wroth with thee, nor rebuke thee. His word you have Gen. viii. 21. Neither will I fmite all living things as I have done His covenant you have Gen. ix. 9. Behold Ï, even 1, establish my covenant with you, and with your feed after you; and with every living creature that is with you. And erected a perpetual fign, or token, of his covenant, even the bow in the clouds; that I might fee it, faith GOD, then will I remember my covenant, &c. This covenant made with Noah, was emblematical of the covenant of grace made with CHRIST, as it was a covenant of life, nourishment, and preservation, by his word, oath, and promife; fo the covenant of grace, made with CHRIST, is a covenant of eternal life, of spiritual nourishment, and of preservation to glory; confirmed by his word, ratified by his oath, and fealed with his promises. As the bow in the clouds was a token of the natural covenant, so it is likewife of the fpiritual covenant, mentioned Rev. iv. 3. and there was a rain-bow round about the throne in the fight.

Friendly. What condefcending steps, and gradation of love, is here! But was Noah conftantly fenfible of thefe favours, and thankful for them?

Truth. No, for foon after GOD had delivered him, not only from a flood of water, but from a sea of sorrows, and bleffed his labours with a rich increase, Noah was overtaken with wine; here Noah's fin may be compared to Adam's; for Adam, by eating the prohibited fruit, faw his nakedness and was alhamed, and Noah, by drinking of the fruit of the tree, his fhame and nakedness was discovered; upon this fimilitude of Noah's fin with Adam's, the Rabbins fay, that Noah found a vine that was caft out of the garden of Eden; however, as a fhip without ballaft is in the greatest danger of being overfet, fo is the Chriftian without afflictions; the rod of afflictions, though not fo fweet, is often more fafe than the banner of love the highest round being the most dangerous ftep in the ladder : Hence obferve, that distinguished Chriftians have often dif tinguishing failings.

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Friendly. But what became of Noah's fons, Shem, Ham, and Fapheth?

Truth. You'll obferve, that Noah was a Prophet, as well as a preacher of righteousness, and as fuch pronounced a prophetical bleffing upon his two younger fons, and a prophetical

terfe upon the pofterity of the eldeft; because he, doubtless br way of mockery, difcovered his fhame: Therefore Noah faid, Gen. ix. 25. 26. 27. Curfed be Canaan, who fprung from Ham, a fervant of fervants shall he be unto his brethren. And he faid, bleffed be the LORD GOD of Shem: G D hall enlarge Japheth, and he shall dwell in the tents of Shem. Obferve, of Japheth came the Gentiles; and of Shem, came the Jews; and by the pofterity of Japheth were the ifles of the Gentiles divided, Gen. x. 5. and probably this ifle of Britain among the reft; fo that Japheth's dwelling in the tents of Shem, is a clear prediction of the falvation of the Gentiles. But it is obferved by the HOLY GHOST, that GOD fhall perfuade Japheth; the original word fignifies to entice, or allure, which is quite applicable to the FATHER's drawing the foul to CHRIST, and alluring the mind to the embracement of the gospel. GoD fhall perfuade Japheth, which denotes that the persuasion of the mind, to embrace his word, his CHRIST, his ordinances, is of GOD, or it may denote the fignification of Japhet's name. Perfuade the perfuafible by precious promises, by rais ed hopes, by folid comforts, and he fhall dwell in the tents of Shem, that is, in the tabernacles of Shem. Pf. lxxxiv. 1. or in the congregation of the faints, and there enjoy the bleffings and prefence of GOD in the ordinances of his houfe, with the privileges of the faints in Zion, Gen. ix. 27. there Noah calls. GOD, the GOD of Shem; now to dwell in the tents of those, that have GOD to be their GoD, is a bleffing indeed.

Friendly. But what became of Noah's three fons, and their pofterity?

Truth. The tenth chapter of Genefis informs you of their dividing the land, of their extenfive fpread, and of their pofterity becoming a multitude of nations; and we find in Gen. xi. 3. 4. that they formed a refolution to build a city, and a tower whose top was to reach unto the Heavens, to make themselves a great name, that they might be scattered no more upon the face of the earth. No doubt but their fathers had frequently told them of the univerfal deluge, and that there were left many monuments of it on the earth; and therefore they might be afraid of a fecond deluge, though GOD had given them his word and promife, and left a token of it in the clouds, that the earth fhould no more be destroyed by water; but they defpifed his covenant, and flighted his promife, therefore the LORD GOD despised them; and to maintain the authority of his promife, the fecurity of his fign in

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the clouds, confounded their language; probably by firft fpreading a deafnefs, that they could not hear each other, then a variety of languages, that when they heard they could not understand one another, and JEHOVAH fcattered them upon the face of the earth. And the Hebrew doctors obferve, that at this difperfion there were feventy nations, of seventy different languages, and they left off to build the city, therefore the name of the place is called Babel, or Babylon, which is confufion, because the LORD confounded their language.

Friendly. But, Truth, is not this proceeding emblematical of a regenerated mind in its first feeking after falvation?

Truth. Yes, I humbly conceive it is, as to the matter of the building, pride in building, their hope and expectation when builded, their defpifing the covenant, and they are at laft confounded.

First, the matter to build with, which was brick and mortar, and this was done by counsel, let us build a city, &c. So the finner, when first convinced of his fin and danger, thinks he muft do fomething great to be faved; for he is afraid of the deluge of divine wrath, therefore, by counfel with himself, gathers together all the materials for building his hopes of Heaven upon, viz. all his tears, his forrows, his repentances, his amendments, his alms-giving, his obfervation of the word and worship of GOD, which he calls works of righteousness which he has done. By thefe he thinks he can build a good foundation for Heaven and happiness, and fays, if I am not faved, what will become of thousands? Second, the pride and ambition in building, "For they faid, let us make a name.' So the awakened finner fays, (for there is much pride in the actings of the mind at firft,) by doing these things, and strictly obferving these rules, I fhall get a great name, as every good perfon will take notice of me, and I fhall get a name in the church thereby. Well, their hope and expectation were, that they might not be fcattered abroad, or might be saved from a fecond deluge; fo a truly awakened mind, at first, thinks that GOD will furely fave him, because he is better than he used to be; as he pays a regard to the word of God, to the worship, and people of GoD, he thinks there is no doubt but he shall be faved at laft. Fourth, They neglected, or took no notice of, GOD's covenant; and this is the very cafe with a foul fenfible of its danger at firft, when working for life, thinks it shall obtain it in a little time, at, fartheft at death; not being fenfible that its fpiritual life is fecured by the covenant of grace, that it flows from divine faithfulnefs, that its hope is encouraged

br precious promifes, and not by its performances; that its fivation is by grace, and not by works. Laftly, they were confounded and they left off building: So when GOD comes down by his fpirit into the awakened finner's heart, and convinces him of the fpirituality of the law, and that he has broke it in thought, word, and deed, and he that offends in one point is guilty of all; that all his brilliant performances are but fo many fplendid fins; that he ftands condemned by them before GOD, Rom. iii. 20. Far by the deeds of the law fhall no flesh living be juftified. Therefore he ftands guilty before Gon, obnoxious to his wrath, and, as a tranfgreffor, deferving of the curfe; like one amazed, he ftands confounded, and cries out woe is me, for I am undone; I have only been a Babel builder; that it is not do and be saved, but do and be damned; for I fee now, that there is no falvation without an atonement, or no acceptance with GoD without an adequate righteousness to his law; therefore he leaves off building a tower of obedience to reach to heaven. It is obferved, that GoD confounded their language, and gave them other language; fo when GoD has confounded the finner's hope and expectations, by his obedience to the law, he then gives him the language of Canaan, for he talks no more of being faved by works of righteousness which he has done, but he then talks of precious promifes, of the precious blood of atonement, of the sweetness of divine favour, of believing on the LORD JESUS, of his being juftified by his righteousness, and supplied from his fulness. The life, fays he, I live in the flesh, is by the faith of the fon of GOD; I live, yet not I, but CHRIST liveth in me, and, by the grace of GOD, I am what I am.

Friendly. What became of thefe generations after their difperfion?

Truth. It is remarkable that the church of God was confined to the feed of Seth, of whom fprung Heber, from whom the Jews took the denomination of Hebrews; and from him fprung Abram, afterwards Abraham; and until this day there is little faid of the appearances of God for his people; but Abraham called GoD out of Uz, of the Chaldeans; for the LORD faid unto Abraham, get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I fball fhew thee, Gen. xii. I. Abraham was called out of, or from amongft, an idolatrous people, not only because he was a chofen veflel, but because the promises of God, and his fecret defigns of grace, were to be accomplished in his genera

tions; therefore fays the LORD unto him, I will make of thee a great nation, and will bless thee, and make thy name great, and thou shalt be a bleffing. It is obferved by the apostle, Hebrews xi. 8. By faith, Abraham, when he was called, obeyed GOD; by faith in his faithfuinefs, that he would accomplish what he had promifed; by faith in the promifed Meffiah, who was to fpring of his feed, For he took not on him the nature of Angels, but the feed of Abraham. And he went out, fays the apostle, not knowing whither he went. Hence I would obferve, that the way of Providence is only to be trodden by the fteps of faith, and that sometimes it is fo dark, we can neither fee the way or know the end until it is accomplished. So Abraham paffed through the land, and the LORD appeared unto Abraham, and faid unto him, unto thy feed will I give this land; and there he built an altar unto the LORD, and called upon the name of the LORD: afterwards removing thence, he built an altar unto GoD, and called upon the name of the LORD. Hence obferve, that in all our removations, and fresh habitations, we are to raise up an altar for Gon.

Friendly. But had not Abraham fears and diftreffes in this journey?

Truth. Yes, he was diftreffed by famine, and under fears of his life from Pharoah King of Egypt, to whofe country he fled from the famine; and his fears were fo great, that he used a ftratagem to preferve his life. Hence oblerve, that the renowned for faith are not always courageous, they have their fears as well as their triumphs. Secondly, Obferve, that the path of diftrefs is often the way to the greatest mercies; for, after these things the word of the LORD came unto Abraham in a vifion, the word that was with GOD, and that was GOD, the LORD JESUS, faying, Gen. xv. 1. Fear not, Abraham, for I am thy fhield, and thy exceeding great reward. A shield, fuppofes a perfon in danger, which is the cafe of the people of GOD, both from the frowns and from the flatteries of the world. A fhield is of a defenfive, protecting, and fecuring nature, and fo are the perfections and promifes of GOD, as they ftand engaged to fave and defend his people. Thirdly, A fhield prevents the penetration of darts; fo GoD himself, being the fhield of his people, prevents their being wounded by the darts of the world's temptations, and by the fiery darts of Satan. He interpofes as a fhield between the darts and us; and, as faft as the Devil and the world throw them, he catches them, and throws them away; or, if he suffers one to pafs by him, and it thereby wounds us, it is, that we may the more prize him