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All the faints, 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, so 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 Truth to Noah: and, before his death, Enoch, the ieventli from Adam, prophesied of Christ's coming to judgment, led an exemplary life, and miraculously escaped death, to ailiire 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. Thes. 6. "Duo ideo hxc verba denotant. Primo, segreges cœtus "ad Dei cultuin solennemperagendum,pios constituisle. "Deinde, nomen suscepisle peculiare cultorum scu Filio» "rum Dei, quo adaliuui usque defeclionein ufi sunt. Ita "separatiui Dei nomen solenniter invocabant; et Dei "nomine vocati sunt; hoc est Cultores, feu Filii Dei. "Utrumquesensumprobant nostrates interpretes, nam ut "in textu legunt. Then began men 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 fense, it was so understood by Cornelius Bertram, who had a hand in the French translation, used in the Church of Geneva, and by the Protestants in France; and in several other works, which did honour to his name: Such as, the De Politia Judaica, &c. But the work to which I refer is, LucubrationesFranktallenses, cap. I. The proof he advanceth for this fense of the text is too copious to be inserted entire. I must be content with the following extract; "Quod attinet ad vers. 26. illiusejusdein cap. 4. Phrasin "habel quse inaxime proprie illud ipsum sonat quod dix"imus, sciz. Appeli.are Aliquem De Alicujus Alte


•'jjatjonem Assume Re. Hoc certe consirmare poslim


"nrnltis locis ex S. literis ad earn rem prolatis, in qui"bus verbuin Kara, cum passive tuui etiam active in "eum senfum usurpatur: fed unum aut alterum ex illis */ proferre mihi satis fuerit. Certe eadeni hie phrafis Ps. "xlix. 12. appellarunt in (i. e. de) nominibus suis super ** Terras; hunc senfum habet ut velint filii Korachi eos "de • quibus agunt etiani hac ratione conari ut notnen "suuin apud homines perpetuunt, quod de suo nomine "appellent ilia castclla, arces, in sill as, atque aides vel "nimium insolentes, in quibus suas habitationes collo"cant. Quæ sententia confir,matur ex his quæ Jobus "notat. c. iii. v. 14. Num xxxii. 42. Poito ut eandem "prorsiis Mofis sententiain in hac ipsa plirasi apud eos "prophetas qui sunt ytinu Mosis interpretes agnoscamU3. "If. xliv. 5, etiam Ii*. xliii. 7. lxv. 1." &c.

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AS God gives a general view of his perfections 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 History 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 /mall a compass as the Mosaic history of tie period from the Fall to tbe Flood,, compared with the vast number of events which must have obtained in that long tract of time: Yet we are not left without testimonies of God's goodness, in admitting persons to felkrvihip 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 faints, 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 manifestation* with which Noah was favoured.


Gen. vi. 18.

THESE words represent God's care to preserve 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 establiih my Covenant."

The following enquiries will scrve1 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, shall add a few Reflections on the whole.

FIRST, I shall enquire Who are the Pa RTies in this Covenant. They are no other than the Most High God, on the one part; and Noah, with his Seed, on the other.

- i. The

1. Th E great author of this Covenant is a , God of grace The perfon covenanting was the Son of God, not excluding, but revealing the Father and the Holy Ghoft. It was that fame Jehovah who faid, My Spirit {hall not always ftrive with men y namely the Tinners of that generation:—that fame Jehovah, whofe omnifcient eye pierced into all their hearts, penetrated into all their wicked purpofes, and marked all their enormous tranfgrefllons:—-that God, who had Inch a relentment againft lin, as to crufli the finners on account of it; as a potter dafheth to pieces a veflel in which there is no pleaftire. On the other hand, it is that Jehovah who conferred grace on Noah, and upheld him preaching righteoufhefs unto a heedlefs and hardened generation; while his holy foul was grieved *'\th their dreadful abominations. "When the Son of God fpake, 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 himfelf, in particular, fo he was alfo confidercd as the head of his family. As God took his fons into the ark, fo he took them into covenant along with hini likeways.' The feed of Noah. * J are

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