The call of Abraham was, in a great measure, rendered necessary on account of the miraculous dispersion at Babel; and if so, it must have reference to all, "because the Lord did there confound the language of all the earth, and from thence did the Lord scatter them abroad upon the face of all the earth." Gen. xi. 9.

Note. Upon the call of Abraham, see Bishop Sherlock's fifth Discourse on Prophecy; Bishop Newton's Posthumous Works, vol. ii. Dissertat. ix. x.; Shuckford, vol. i. book v. "The call of Abraham, and the law of Moses consequent to it, were not intended as general calls to mankind, but were subservient to some other view and design of Providence, viz. the general restoration of mankind from the curse of the Fall." See Sherlock, p. 108, 109.

SECTION XII.

The Covenant renewed.

THE first and original promise was given to Abraham as a Gentile, whilst he was yet uncircumcised, and on behalf of all the families of the earth. But, to carry this universal promise into effect, he was afterwards taken into a peculiar and privileged connexion with God, as the father of the Jewish nation. To this end, he received the seal of circumcision, and was promised the land of Canaan, as the allotted inheritance of his posterity.

Now, that this temporal and national covenant was made with Abraham as the channel and instrument of the original blessing, is plain, both from the Scripture narration, and from St. Paul's reasoning concerning it. "That Abraham should become a great and mighty nation" was secondary and subservient to the promise" that in him all the nations of the earth should be

blessed." Gen. xviii. 18. The more limited and local covenant was so far from interfering with the previous and universal promise, that it was necessary to its fulfilment and completion. But it was given only "till the seed should come to whom the promise had been made." Gal. iii. 19. It was only the casket for the preservation of the jewel. By remembering clearly this distinction, our argument will proceed without embarrassment or confusion.

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The great article of the covenant most evidently regarded the whole race of man, and was to grow, in fulness of time, into a blessing upon all the nations of the earth. He and his posterity were the depositories of these hopes; or, to use the words of St. Paul, this was the Jews' chief advantage above others, That unto them were committed the oracles of God." Bishop Sherlock on Prophecy, p. 126.

SECTION XIII.

Sodom and Gomorrah.

THE destruction of the cities of the plain was an awful manifestation of the divine justice against enormous sins, but it forms no argument against the natural salvability of their wretched inhabitants. "Because the wickedness of Sodom and Gomorrah is very great, and because their sin is very grievous, I will go down and see whether they have done altogether according to the cry of it which is come unto me." Gen. xviii. 20. ⠀⠀

These words clearly imply the following particulars: First, that the inhabitants of these cities were far greater sinners than those around. Secondly, that they were punished for the excess and enormity of their wickedness, and not for the common frailties of human nature.

Abraham probably was not fully aware of the pitch of their depravity, he thought there might be some good individuals

living amongst them. He implores God, that if there were any righteous, the city might be spared on their account. The divine answer is very affecting, that "if there were only ten righteous in the city, God would not destroy it for their sake."

ver. 32.

The natural impression arising from this whole narrative is this, that all men are not regarded by God as such incorrigible sinners as to demand their necessary destruction, that Heathen nations have probably some individuals amongst them who are

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righteous" when compared to others, and that on account of these, they are spared; and that "intercession for all men," whether good or bad, Pagans or Christians, is acceptable in the sight of God, whether it be availing or not to their final pardon.

And this impression is confirmed by the declaration of Jesus, "that it shall be more tolerable even for the cities of Sodom and Gomorrah in the day of judgment," than for those who heard and rejected the tidings of the Gospel; a declaration, which, whilst it assures us