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All the saints, who lived from the beginning of the world till this time, might have opportunity to join in this transaction, except Abel ; for no one of them was dead, but he, fo far as we know. But this state of religion did not much survive that race of patriarchs, which was honoured to advance it. Enos lived, indeed, to transmit the Truth to Noah : and, before his death, Enoch, the feventli from Adam, prophesied of Christ's coming to judgment, led an exemplary life, and miraculously escaped death, to assure the sons of God, in that age, of a state of future glory in heaven. By the time that Enos died, however, the Church was greatly corrupted, as will be explained when we consider the occasions of Noah's Covenant.
the learned author coincides, as frequently, with Dr OWEN, Vide Theologumen. Lib. II. cap. 3. Thef. 6. “Duo ideo hæc verba denotant. Primo, segreges cætus " ad Dei cultum folennem peragendum, pios conftituiffe. “Deinde, nomen fufcepifle peculiare cultorum sea Filio, "rum Dei, quo ad alium usque defectionein ufi funt. Ita "separatim Dei nomen folenniter invocabant ; et Dei " nomine vocati funt; hoc eft Cultores, feu Filii Dei. “ Utrumque fenfum probant noftrates interpretes, nam ut “ in textu legunt. Then began inen to call upon the “ name of the Lord : Ita addunt in margine. To call “themselves by the name of the Lord.” But before either of these authors explained the text in this sense, it was so understood by CORNELIUS BERTRAM, who had a hand in the French translation, used in the Church of Gene. va, and by the Protestants in France ; and in several ou ther works, which did honour to his name : Such as, the De Politia Judaica, &c. But the work to which I refer is, Lucubrationes Franktallenses, cap. 1. The proof he advanceth for this sense of the text is too copious to be inserta ed entire. I must be content with the following extract: " Quod attinet ad verf. 26. illius ejufdem cap. 4. Phrasin "liabet quæ maxime proprie illud ipfum fonat quod dix“imus, fciz. APPELLARE ALIQUEM DE ALICUJUS ALTE
RIUS NOMINE, ET AB ILLIUS IPSIUS NOMINE AGNOMI“MATIONEN ASSUMERE,, Hoc certo confirmare poffin
“.multis locis ex S. literis ad eam rein prolatis, in qui“ bus verbum Kara, cum passive tum etiam active in
eum sensum usurpatur: fed unum aut alterum ex illis
proferre mihi fatis fuerit. Certe eadem hic phrafis Pf. “ xlix. 12. appellarunt in (i. e. de) nominibus fuis fuper " Terras ; hunc fenfum habet ut velint filii Korachi eos “ de quibus agunt etiamı hac ratione conari ut nomen “ fuum apud homines perpetuunt, quod de fuo nomine " appellent illa castella, arces, insulas, atque ædes vel “ nimiuin insolentes, in quibus fuas habitationes collo“cant. Quæ fententia confirmatur ex his quæ Jobus
notat. c. iii. v. 14. Num xxxii. 42. Porro ut eandem “ prorfils Mofis sententiam in hac ipfa phrafi apud cos « prophetas qui sunt grócio. Mosis interpretes agnofcamus. 6. If. xliv. s. etiam Il. xliii. 7. lxv. 1." &c.
ON NOAH'S COVENANT.
S God gives a general view of his per
fections in the works of creation and
providence, so he affords a special display of his glory, in the erection and preservation of his Church. The Sacred Hi-, story is properly a history of Providence; it is chiefly intended to exhibit this glory. It is but little, indeed, that can be comprehended in so small a compass as the Mosaic history of the period from the Fall to the Flood, compared with the vast number of events which must have obtained in that long tract of time: Yet we are not left without tcftimonies of God's goodness, in admitting persons 'to fello vship with himself, on the one hand; and evidences of their gratitude, by their holy obedience, on the other. Amongst the various testimonies of God's favour to the saints, that bestowed on Noah is not the least signal.
In considering which, for order's fake, we shall distribute it into two parts; in conformity to the two different divine manifestations with which Noah was favoured,
'HESE words represent God's care to pre
serve his Church, as well as the world. Said God, “ And behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven : And every thing that is in the earth shall die. But with thee will I establish my Covenant."
The following enquiries will serve, in some measure, to explain these words, taken in their connection.-I. Who are the Parties in this Transaction.-II. What are the Parts of it. III. How it was Confirmed.-IV. On what Occasion it was made. After which I fhall add a few Reflections on the whole.
FIRST, I shall enquire Who are the PARTies in this Covenant. They are no other than the Most High God, on the one part; and Noah, with his Seed, on the other.
1. The great author of this Covenant is a God of grace. The person covenanting was the Son of God, not excluding, but revealing the Father and the Holy Ghost. that same Jehovah who said, My Spirit shall not always strive with men; namely the finners of that generation:—that same Jehovah, whose omniscient eye pierced into all their hearts, penetrated into all their wicked purposes, and marked all their enormous transgressions:—that God, who had such a resentment against fin, as to crush the finners on account of it; as a potter dasheth to pieces a vessel in which there is no pleasure. On the other hand, it is that Jehovah who conferred grace on Noah, and upheld him preaching righteousness unto a heedless and hardened generation; while his holy soul was grieved with their dreadful abominations. When the Son of God spake, in this familiar manner, to Noah, it is not improbable that he appeared in human form; as he had done to Adam immediately after the fall. Such appearances being pledges and preludes of his future incarnation,
2. THE other party in this Covenant was Noah; and, as he covenanted for himself, in particular, so he was also considered as the head of his family. As God took his fons into the ark, so he took them into covenant along with him likeways. The seed of Noah.