self wholly for us, as the paschal lamb was all of it to be consumed.

XXVI. Here I cannot omit what the celebrated Buxtorf has observed in the dissertation above quoted, § 54. that the circumcision of Christ, and his death on the cross, were very elegantly and exactly prefigured, by the slaying of the paschal lamb. The form is described in the Talmud, treatise on the passover, chap. v. in Mischna, in these words: "How do they hang up and excoriate [flay off the skin of] the lamb to be slain? Iron hooks, or nails, were fixed in the walls and pillars; on which nails they hanged up and flayed the lamb. If, on account of the number of the slayers, there was not room enough on the nails, they had recourse to slender smooth sticks; upon one of these a person took up the lamb, and laid it on his own and his neighbor's shoulders; thus they hung up and excoriated the lamb." And much to the same purpose is what Bochart has remarked in his Hierozoicon, 1. ii. c. 5. from Maimondes in his book de pasch. c. viii. § 13. "When they roast the paschal lamb, they transfix it from the middle of the mouth to the pudenda, with a wooden spit, and placing fire underneath, suspend it in the middle of the oven." In order therefore to roast it, they did not turn it on an iron spit, in the manner used by us, but suspended it transfixed with one made of wood, which in some measure, represented Christ hanging on the cross. Especially, if what Justin Martyr mentions is true, in his dialogue with Trypho the Jew. "The roasted lamb, was made into the figure of a cross, by empaling it from head to tail, and then from one shoulder to the other with a skewer, on which last were extended the fore-feet, and thus it was roasted." And why may we not give credit to this relation of a man not only pious, but also well skilled in the Jewish customs, having been born at Sichem, and the son of a Samaritan? Since then the passover presented such a clear resemblance of the crucifixion; Christ, when

he partook of it, promised obedience even unto the

cross.

XXVII. The signification of the holy supper is much the same. By it was sealed to Christ, 1. That he should be to the elect the sweetest meat and drink for their spiritual and eternal life. 2. That the virtue of his merits should be celebrated by believers, till his return again to judgment. 3. That, together with believers, he should enjoy a heavenly feast, never to have an end. But then again, Christ promised the breaking of his body, and the shedding of his blood. And thus in all and each of the sacraments, which Christ made use of, there was a solemn repetition and a sealing of the covenant entered into between him and the Father.

THE

OECONOMY

O F THE

DIVINE COVENANTS.

BOOK III.

CHAP. I.

Of the Covenant of God with the Elect.

THE

HE plan of this work, formerly laid down, has now brought us to treat of God's Covenant with the elect, founded on the compact between the Father and the Son. The nature of which we shall first unfold in general, and then more particularly explain it ; and that in the following order; as, first, to speak of the contracting parties; then inquire into the promises of the covenant, and moreover, examine, whether, and what, and how far, any thing may be required of the elect, by way of a condition in the covenant: in fine, to debate whether this covenant has its peculiar threatenings.

II. The contracting parties are, on the one part God; on the other, the elect. And God is to be considered, 1. As truly all-sufficient, for all manner of happiness, not only to himself, nay, nor only to the innocent creature, but also to guilty and sinful man. He himself impressed this upon Abraham, at the renewal of the covenant, when he emphatically cal VOL. I. Xx

It

led himself EL SHADDAI, the almighty God, or God all-sufficient.* EL denotes strong, powerful, as Prov. iii. 27. EL JADCHA, the power of thine hand. therefore denotes him, who is endowed with such power, as that he is able to do exceeding abundantly above all that we ask or think. Without whom we

can do nothing, and in whom we can do all things. SHADDAI signifies sufficient, whether we suppose it compounded of the relative SHIN, and DAI, so as to denote one who is sufficient; or whether derived from SHAD, signifying both a pap or breast, and desolation or ravage. If we join each of these together, we may say, that God is so powerful and so sufficient, as that he himself is in want of nothing, and from his plentiful breast all things derive their being, their life, and their motion: which breast being once withdrawn, all things relapse into desolation. Such he declares himself to be to his chosen people, in the covenant of grace, for whose benefit he is possessed of this most powerful all-sufficiency. That name, therefore, is often repeated to the patriarchs, as the fountain of every blessing. 2. As most merciful and gracious, rejoicing to communicate himself to the sinful crea. ture.§ 3. And at the same time as most just, not entering into a state of friendship with the sinner, but in a way consistent with his holiness, and after having obtained full satisfaction to his justice for he will by no means clear the guilty. 4. And lastly, as most wise, having found out an admirable mixture of his mercy and justice, without infringing the rights of either. For by this means, unto the principalities and powers in heavenly places, is made known by the church HE POLUPOIKILOS SOPHIA TOU THEORE, the manifold wisdom of God.

III. But here men are considered, 1. As sinners, miserable and lost in themselves, who could not be restored by their own, or by any other created pow

*Gen. xvii. 1. 11. and xliii. 14.

† Eph. iii. 20.

Exod. xxxiv. 6, 7.

Gen. xxviii. 3. XXX

| Eph. iii. 10.

er; in a word, possessed of nothing on account of which they could please God.* 2. As chosen by God to grace and glory, according to his most absolute good pleasure, and so appointed heirs of eternal life, constituting that little flock, to whom it is the Father's good pleasure to give the kingdom.† As those for whom Christ engaged, or made satisfaction: for this ought to be considered as necessary, before it could be worthy of God, to make mention of his grace to sinful

man.

IV. The economy of the persons of the Trinity in this business of the covenant of grace, claims also our attention. The Father is held forth as the principal author of it, who was in Christ, reconciling the world to himself and has appointed the elect to be heirs of himself, and joint heirs with his Son.§ The Son is not only Mediator, and executor of the covenant, but is himself also the Testator, who, by his death, ratified the testament of grace, and the Distributor of all the blessings of it; I give unto them eternal life. The Spirit brings the elect to Christ, and, in Christ, to the possession of the benefits of the covenant, intimates to their consciences TA HOSIA TOU DABID TA PISTA, the holy pledges, the sure mercies of David, and is the seal and earnest of their complete happiness.**

V. Moreover, as we restrict this covenant to the elect, it is evident, we are speaking of the internal, mystical, and spiritual communion of the covenant. For salvation itself, and every thing belonging to it, or inseparably connected with it, are promised in this covenant, all which none but the elect can attain to. If, in other respects, we consider the external œconomy of the covenant, in the communion of the word and sacraments, in the profession of the true faith, in the participation of many gifts, which, though ex

* ́Ezek. xvi. 1.——6. Tit. iii. 3, 4. Rom. viii. 17.

v. 19.

John x. 28.

** 1 Cor. xii. 3,

† Luke xii. 32. 2 Cor. Luke xxii. 29. Heb. ix. 16. 11, 12. Eph. i. 13. 14.