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2. As the parties passing between the facrifices thus divided, imprecated such a division on themselves, should they deal falsely in this covenant. Hence God threatens the Jews, saying, “ The men who have not performed the covenant .which they made before me, when they cut the calf in twain, and passed between the parts thereof.— I will even give their dead bodies to be meat for the fowls of hea
*." The birds of prey should perch on the dead bodies of the Jews, as they would have done on the bodies of the sacrifices, had not Abram driven them away ; and, like these sacrifices, they should be cut affunder. It must be observed, however, that God could neither fail nor suffer for it : But, in condescension to the weakness of his friend, he pledges his life and happiness, for the accomplishment of his faithful promise, to bring him to the full affiurance of faith.
3. CHIEFLY as these sacrifices prefigured the true facrifice of the Son of God, for the full and final confirmation of the covenant of grace.
But this use of facrifice has been explained above, and what has been observed already needs not be here repeated t.
* Jer. xxxiv. 18. 20.
+ See the Introduction.
Mofaic account of the Parties in this Transaction.-II. The Parts of it.-III. Its Confirmation.--And, IV. The Occasions of it,
FIRST, I am to consider the MOSAIC DESCRIPTION of the PARTIES Covenanting :-Which are Abram and his Seed.
1. The great author and chief party in this tranfaction announceth himself to be the Great God,-GOD ALL-S U F FICIENT; or, as others render it, THE ALMIGHTY GOD *. From the scope of the place, it appears, that the former translation is more apposite than the latter, though it is readily granted, that there is a manifest coincidence between them; for
So our translators render it. But it has always been considered as one of the divine names; and many have left it untransated : The original word is, SCHADDAI, 170. The Hebrew linguists are as much divided about its derivation as its fignification. Buxtorf enumerates no fewer than five or fix different derivations, Differt, De noininibus Dei Hebraicis, f 48. That which ap. proves itself most to me is from w pro 7UX WHO, and 7 SUFFICIENT : That is, HE WHO IS SUFFICIENT ; or, as it is usually rendered, ALI, SUFTICIENT,
all-fuficiency comprehends the idea of omnipotence, as well as that of many
many other perfec. tions. God, even the Son, is ALL-S V F FICIENT unto his own blessedness, as well as unto the happiness of his cruatures. Of consequence, he is abundantly able to accomplish his promises, and enable his people to obey his precepts.
How comfortable is it to covenant with such a party! One who needs nothing at our hand. Hence, this covenant is all evangelical,--all in favour of Abram and his children.
2. The other party is Abram and his feed. Said God to Abram, “ I establish between me and THE E, and THY SEED AFTER THEE, in their generations.” God considered Abranı as already in covenant with himself. This is evident from the terms in which this covenant is proposed: Said he, “I will ESTABLISH my covenant between me and thee *." It deserves also to be noticed, that God caused the name of the principal covenanter to be changed: “ Neither shall thy name any more be called ABRAM: but thy name 1hall be ABRAHAM; for a father of many nations have I made thee t." Accordingly, his
* See the foregoing Differtation, Part I. if The patriarch's first name was ax: His lalt name 07773x. "The former imports an high fapher ; the lat
name carried in it a continual representation
ter, as explained by God himself, means a father of many nations. Sundry Jews, and some Christians, reckon, that 77 is taken from the name JEHOVAH ; but this composition is not so agreeable to the infallible exposition just now mentioned. The proper derivation of that naine which was imposed on him, appears to be from 2X FATHER, and 7777 A MULTITUDE. And 7 is retained from 07: And the signification may be expresled thus, The FATHER OF A MULTITUDE. Taken in this point of view, it contains a folemn representation of the implantation of Gentile believers into the covenant of Abrahain : For, as Calvin observes, with great propriety, he became the FATHER OF MANY NATIONS, not by his issue spreading through many nations (though he had many fons); nor did they ever incorporate with any other people : But by the adoption of strangers to be fel. low-citizens with him and his feed, and their joint ad. miffion into the houshold of God.
their parents in baptisin*. By the law of nature, and the wise appointment of God's word, parents may receive grants for the behoof of their children; and also bind for their children's performance of certain duties. Such things obtain every day in all societies under heaven: And why should it not obtain likeways in the Church, the most perfect of all societies? Thus, all who sprang from Abraham were externally holy, till they cut off themselves by
* Vide Calvin. Institut. Lib. IV.cap. xvi. Thef. 4-14 Ball's Treatise on the Covenant of Grace, p. 50-526 F. Turretin. Loc. xxix. Q. 20. Thes. 5.-Froin this texty thefe divines have established the right of infants, born within the visible Church, unto the benefits of the Covenant of Grace; and particularly unto the initiating feal of it, with a degree of evidence not to be resisted. The last mentioned author useth the following topics : “ At “ ad infantes pertinere fædus patet ex claufula fæderis, “ Gen. xvii. 7. Act. ji. 38. Fateor quidein Fædus Dei “ primario, et præcipue adultos refpicere, quia omni "iale pactum reciproca conventione conftat, quæ utro
bique voluntaria effe debet, et fapientiam Dei decet “ Fodus pafcifci cum hominibus perfectis, qui pofluni
exercere operationes facultatum moralium. Sed hoc " non obftat, quominus pertineat quoque ad infantes.“ 1. Ex Dei ordine, quia ita voluit gratiam suam pro" tendere a parentibus ad liberos.--2. Ex rei natura,
quia liberi funt pars parentum, et ejufdem cum iis “ conditionis.-3. Inter homines pacta ad liberos con" trahentium complectuntur, Ergo et in fædere Dei.« 4. Quia ad infantes pertinet res fignificata, puta re. “ miffio peccatorum, regeneratio, regnum cælorum. • Ergò etiam fignum, nanı fi quid majus eft illis commu. “ nicatur, qua ratione poffet illis denegari quod minus “el fic argumentatur Petrus Act. X. 47,