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10.Ye stand this day all of you before the Lord your God. Again does Moses, as God’ appointed (261) representative, sanction the doctrine proclaimed by him by a solemn adjuration. With this design he says that the Israelites stood there not only to hear the voice of God, but to enter into covenant with Him, in order that they might apply themselves seriously, and with becoming reverence, to perform the promise they had given. Nor does he only address their chiefs, but, after having begun with the officers, the elders, and men, (262) he descends to the little children and the wives, in order that they might understand that their whole race, from the least to the greatest, were bound to keep the Law: nay, he adds all the strangers, who had devoted themselves to the service of the God of Israel, and states particularly that the very porters and lacqueys (263) were included in the covenant, in order that the minds of those, who derive their origin from the holy Patriarchs, should be more solemnly impressed. Moreover, in order that they may accept the covenant with greater reverence, he says that it was established with an oath. Now, if perjury between man and man is detestable, much less pardonable is it to belie that which you have promised God by his sacred name. Finally, he requires that the covenant should be reverenced, both on account of its advantages and its antiquity. Nothing was more advantageous for the Israelites than that they should be adopted by God as His people; this incomparable advantage, therefore, ought deservedly to render the covenant gratifying; and, besides the exceeding greatness of this blessing, God had prevented them by His grace many ages (264) before they were born.
It would have been, therefore, very disgraceful not to embrace eagerly and ardently so signal a pledge of his love. Nevertheless, the question here arises, how the little children could have passed into covenant, when they were not yet of a proper age to learn (its contents; (265)) the reply is easy, that, although they did not receive by faith the promised salvation, nor, on the other hand, renounce the flesh so as to dedicate themselves to God, still they were bound to God by the same obligations under which their parents laid themselves; for, since the grace was common to all, it was fitting that their consent to testify their gratitude should also be universal; so that when the children had come to age, they should more cheerfully endeavor after holiness, when they remembered that they had been already dedicated to God. For circumcision was a sign of their adoption from their mother’ womb; and therefore, although they were not yet possessed of faith or understanding, God had a paternal power over them, because He had conferred upon them so great an honor. Thus, now-a-days, infants are initiated into the service of God, (266) whom they do not yet know, by baptism; because He marks them out as His own peculiar people, and claims them as His children when He ingrafts them into the body of Christ. Moses goes further, stating that their descendants were bound by the same covenant, as if already enthralled to God; and surely, since slavery passes on by inheritance, it ought not to appear absurd that the same right should be assigned to God which mortal men claim for themselves. What he says, then, is tantamount to reminding the Israelites that they covenanted with God in the name of their offspring, so as to devote both themselves and those belonging to them to His service.
(261) “” — Lat. “ notaire stipulant.” — Fr.
(262) “ de famille.” — Fr.
(263) “ et lixas.” — Lat. “ buscherons, porteurs de bagages, et gouiats;” the wood-carriers, baggage-porters, and soldiers’ — Fr.
(264) “ cens ans;” four hundred years. — Fr.
(265) Added from Fr.
(266) “ sont consacrez par le baptesme, pour estre siens;” are consecrated to Him by baptism, to be His own. — Fr.