into the former channel. The streams thus _united_ become a river, which flows on to Abraham—a river to which _all_ are invited, but _few_ come, and these made willing by the omnipotent energy of _divine influence_ which observes the laws of another—a _hidden_ dispensation, running parallel as it were with the former; which was also the case in the preceding period. Then, through the highly honoured person of Abraham we behold another mighty spring copiously pouring forth the waters of salvation, and again uniting itself to the former river; and from him to Christ, with a wide majestic flow, it proceeds along the consecrated channel of the Jewish nation; gradually increasing by the accession of other streams, till it arrives at the Saviour’s finished work; where, impatient of confinement, it breaks over its banks on every side, and the healing waters flow to the most distant regions—_That the blessing of Abraham might come upon the Gentiles_. (Gal. iii. 14, 8. compared with Gen. xii. 3. xviii. 18. xxii. 18.) Paul expressly says, that “the _Gospel_” (even the very same as the New Testament contains—_salvation by Grace_) “was preached to Abraham:” And (Heb. iv. 2.) it was preached to his unbelieving descendants in the wilderness. As it is _natural_ to expect, that whatever exhibition of privileges the parents enjoyed should be extended to their children, in common with themselves; so we find that _in fact_ they are _expressly included_ in _this_ dispensation as well as the preceding. The covenant is established between God and Abraham’s _seed, in the very same sense_ as with Abraham _himself_; the essence of which is—_to be a God to him and his seed_. And lest it should be objected that the term _seed_ refers to his _adult posterity_ who should tread in his steps, to the exclusion of infants, all doubt is dissipated by the appointment of applying the _seal_ of the covenant in early infancy. _Sacrifices_ continuing in full force to _seal_ the covenant, till the divine oblation should be made; and the _bow_ of the covenant continuing as a token and _seal_ of it, until the Messiah’s _second_ coming; at the commencement of this period is given an _additional_ seal—_circumcision_. The very _nature_ of the rite shews that all _females_ are excluded from being the subjects of it; as well as the discriminating specification—_every man-child_. Here observe in general, that children, in this rite, have the same privileges as their parents. The males are treated as Abraham, and the females as Sarah: _These_ therefore, had the covenant sealed in the same manner as their honoured mother. Again: though Sarah and her sex were not the _subjects_ of this rite, they were constant _witnesses_ to the institution; and therefore there was an important sense in which circumcision was a seal to Sarah and her daughters; a sense analagous to that in which sacrifices were.