The numerous denunciations of the Mosaic and the prophetic: law, provided for the exslusion of all, who, by personal disobedience, rejected the covenant; and, whether executed or not, whom God would have, and whom he would not have, counted for the seed.

Having thus clearly determined whom we are to understand to be the seed, really and visibly, there will be no difficulty in ascertaining what we are to understand to be intended by the covenant, mentioned in this artiele; the establishing of this covenant; and its duration, expressed by the term everlasting. The term covenant has its own explanation in the promise itself, "to be a God unto thee and thy seed sfter thee." In this covenant, God engaged, that in the highest sense, and by a relation as spiritual, and unalterable, as that which subsisted between God and Abraham, he would be the God of his seed, their shield, and exceeding great re ward. This is so clear as to be beyond dispute. Nothing but partiality to a favorite theory can lead any one to attach a different idea to the declaration.

Equally evident is it, what is to be understood by the promise, to establish this covenant with Abraham, and his seed, throughout their generations. The plain import of the engagement is, like what has been just observed, that the covenant should not only be propos ed, but take a full effect with respect to the seed, as it had taken effect with respect to Abraham. Therefore it secured the continuance of a seed, in successive generations, with whom the covenant should be established. This is so obviously the import of the declaration, that ingenuity could scarce find out a different meaning to apply to it. This construction of the promise is a greeable to fact, and is confirmed by the current of the scriptures, especially by a question which the apostle Paul puts, in the beginning of the 11th chapter of his Epistle to the Romans, and the reply which he makes to it. "I say then, hath God cast away his people whom he foreknew? God forbid." This answer clear

ly supposes, as an undoubted fact, that there is a per

petual succession of the seed, called the people of God, with respect to whom the promise has its full effect.

Finally, it is easy to see what we are to understand to be the meaning of the word everlasting, as qualifying this covenant, with regard to its duration, Beyond a doubt it is ufed to convey the idea of its endless continuance. This is evident; because the literal meaning is the most natural, and by far the most agreeable to the spirit, of the covenant; because, on the supposition the term had a limited meaning, the covenant might have been of very short duration; and then Abraham would have had every thing to fear; whereas he is commanded, not to fear. "Fear not, for I am your shield and your exceeding great reward;" because this covenant, as explained by Christ, secured a resurrection from the dead and eternal glory; Matth. xxii. 31. "But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying; I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living;" because otherways, i. e. if he had not prepared a city, a continuing city, God I would have been ashamed to be called their God, Heb. xi. 16; and because the promise is expressly said, Heb. ix. 15, to have had respect to an, "6 eternal in

heritance."

To suppose that the covenant is of temporary duration, is to sink its glory to nothing. It is to suppose God has ceased, or will cease to be the God of Abraham and his seed; that the connextion between Christ, and his adherents will be dissolved; and that the provisions, encouragements, promises and interpositions of grace, mentioned in the scriptures, as eminently illustrating the excellency of Jehovah's character, have ultimate respect to perishable objects; and are therefore little more entitled to notice, than sounding brass or a tinkling cymbal.

By this covenant then God united himself eternally to Abraham, and his seed, as their God; and they were taken into a peculiar, spiritual, and indissolvable con

nexion with him as his people; the seed being placed in regard to covenant relation and security, even though they did not now exist, upon the same ground that Abraham himself stood upon.

One article more is to be attended to, before the analysis of the covenant of circumcision can be considered as completed. This is, that it made provision for the adoption of others, who were not of the seed by natural descent. I shall not here dwell largely upon this idea. It will come into view with more advantage in a subsequent stage of this Treatise. A few things however in this connexion claim to be noticed.

The child by descent, is a child according to the primitive literal meaning of the term. The child by adoption, is such figuratively. The adopted son, may, however, be as paternally regarded, and share as fully the privileges of the family, as the natural son.

The doctrine of adoption, into the family of Abraham, runs through the Old Testament, and the New. It is very clearly intimated in the Abrahamic covenant itself. "I will bless him that blesseth thee." He who blesses Abraham, is a friend of Abraham, in the light in which he is exhibited in the covenant; is a possessor of the faith, and a worshipper of the God of Abraham. His language is that of the pious Moabitess, Ruth. "Where thou goest I will go; where thou lodgest I will lodge; thy people shall be my people, and thy God my God." He is of course united with Abraham, in a participation of the blessings of the same covenant: He is equally an object of promise. This doctrine is again intimated, or rather clearly expressed in another promise of the covenant, "And in thee shall all families of the earth be blessed." Here the blessing is extended beyond the boundaries of Abraham's natural seed. But it is extended, in Abraham, i. e. by the Messiah, his seed. It takes effect by faith. By faith Gentiles become joint heirs of the eternal inheritance; or are blessed with faithful Abraham. "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." The doctrine of adoption then was wrought into the

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covenant as an essential part of it. The covenant taught the seed, that they were to multiply into a great nation, not in the natural course of propagation only; but by accessions, from time to time, of converts from the other inhabitants of the world. They were accordingly to spread their arms, to receive these converts, with the most affectionate cordiality. The gates of their city were not at all to be shut.* For they were to expect that the glory, and the honor of the nations should be brought into it. Being received, these converts were to be treated as brethren. "One is your master, even Christ, and all ye are brethren.”

The doctrine of adoption seems to be taught, in the order for applying circumcision to all who composed the family; those who were born in the house, and those who were bought with money. "And he that is eight days old shall be circumcised among you, every manchild in your generations, he that is born in the house or bought with money, any stranger which is not of thy seed-and my covenant shall be in your flesh for an everlasting covenant." In obedience to this direction, we are told, that, "Abraham, took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men, of Abraham's house, and circumcised the flesh of their foreskin, the selfsame day, as God had said unto him." This appointment was to extend through their successive generations; and circumcision was to be the covenant of God in their flesh. All the reasons for this application, we may not be able indisputably to ascertain. But so much is evident; that circumcision, when applied to the stranger that was not of the seed, signified the same thing, exactly, that it did when applied to the seed. It was a token, sign, or seal of the covenant generally; of all the promises of it; of those which respected the diffusion of the blessing beyond the limits of the seed, as well as of those which were appropriate to the seed; and certified, that God would be the God of the former, in the same sense and to the same extent that he engaged to be the God of the latter. The promises

*Rev. xxi. 25.

were a common interest. Hence, the Apostle, Heb. vi. 11, 12, says; "And we desire that every one of you do shew the same diligence, to the full assurance of hope, unto the end. That ye be not slothful, but followers of them, who, through faith and patience, inherit the promises." Could it be ascertained, conclusively, that Abraham's servants were visibly godly persons, and that circumcision was applied to them on this principle, it would be a settled point, that here was the doctrine of adoption reduced to practice. Some reasons which would induce us to form this conclusion, rather than an opposite one, we shall take the liberty to mention. God himself testified to Abraham's fidelity in instructing and governing his household; and expressly connected, by a gracious constitution, their piety with his fidelity. "I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that God may bring upon Abraham that which he hath spoken of him." Ought it not to be presumed, that this constitution produced the effect, expressly designated? Were the means secured? Were they designed for the very purpose of forming to faith and piety, Abraham's household; and yet were they so ineffectual, as not to gain them even to a visible subjection to the true God, and a visible acceptation of the covenant? When Melchizedek gave the blessing to Abraham, had this blessing no respect to the family, of which Abraham was the head, and whose eternal welfare he was so engaged to promote? Was it promised, "I will bless them that bless thee;" and yet were his own family, who were attached to him, and who followed him through all perils as their common leader, under the curse, both really and visibly? Was not Abraham probably as strict with respect to the relig ious character of his household, as any of his seed? Yet one of them says, Psalm cxxxix. 19. Surely thou wilt slay the wicked, O God, therefore depart from me, ye bloody men. For they speak against thee wickedly, and thine enemies take thy name in vain.