Anti-Paedobaptism Part 3, Section 28
SECT. XXVIII. It is proued from Luke 1.54, 55. and 19.9. John 8.39. Rom. 4.11, 12, 13, 14, 15, 16, 17. Gal. 3.7, 16, 29. and 4.28. Rom. 9.6, 7, 8. Mat. 3.9. That the seed of Abraham to whom the promise as Evangelical is made, Gen. 17.7. are onelyonly true believers or elect persons.
TO those texts in the foregoing Section alleaged to prove that the seed of Abraham to whom the promise, Gen. 17.7. as it is Evangelical belongs, are only true believers or elect persons, which have been vindicated from Mr. Sidenhams answers, I shall adde some more in the new Testament.
1. In Maries song, Luke 1 54.55. It is said, He hath holpen his Servant Israel, in remembrance of his mercy as he spake to our fathers, to Abraham, and to his seed for ever.
That seed of Abraham is onelyonly meant in the promise, Gen. 17.7. As it was evangelical which he hath holpen by Christ in remembrance of his mercy; this is manifest from the text. But they are onelyonly true believers or elect persons. Pisc. Schol. in Luk. 1.55. Semini. foreign id est posteritati nempe spirituali, id est electis; sive sint ex judeis, sive ex gentibus, ut docet Apostolas Rom. 4. v. 16. and ch. 9. v. 8. New annot on Luke 1.55. to his seed for ever, that is to the faithfull and holy. See Gal. 3.16.26, 27, 29. They only are holpen by Christ in remembrance of his mercy, which is confirmed from the words of Zacharias, Luke 1.71, 72, 73, 74, 75.76, 77, 78. wherein the holy Covenant and Oath God sware to Abraham was, that he would grant them that is (Abrahoms seed) salvation, deliverance, to serve god in holyness and righteousness before him all the daies of their life, the salvation is expressed to be by remission of sins, through the tender mercy of God, whereby the day Spring from on high visited them, which shewes, the Covenant as it was Evangelical, promised not outward privileges but saving graces, which are not promised to any but elect persons, therefore by Abrahams seed in the promise, Gen. 17.7. As it was Evangelical are, meant onelyonly elect or true believers.
2. It is said of Zaccheus, Luke 19.9. This day is salvation come to this house, for so much as he also is the son of Abraham, for the son of man is come to seek and to save that which was lost; In which words the term [son of Abraham] is made to infer salvation, and Zaccheus in that he was the son of Abraham, proved to be one that the son of man came to seek and save which can agree onelyonly to elect persons, therefore the term [seed of Abraham] equipollent to [son of Abraham] as Evangelically such notes onelyonly elect persons or true believers. Piscat. Analys. Luc. 19.9. Electio Dei patris significatur v. 9. his verbis, eo quod ipse quoque filius Abrahae est, ubi intelligitur non simpliciter filius secundum carnem, sed filius secumdum promissionem Dei, qua promiserat ipsum futurum patrem credentium, schol. filius Abrahae, nempe filius secundum promissionem, id est electus, vide, Rom. 9. v. 7. and 8. New Annot on Luke 19.9. Is the son of Abraham, to be a son of Abraham is to be chosen freely, Rom. 9.8. To walk in the steps and faith of Abraham. Rom. 4.11, 12. And generally to do the good works of Abraham, John 8.39. Whereby we moy be assured of Election to eternal life, Rom. 8.29, 30. 2 Pet. 1.10. Trap com, in Luke 19.9. He also is a son of Abraham that is freely elected, Rom. 9. A follower of Abrahams faith, Rom. 4.12. And a doer of his works, John 8.39.
3. It is said by our Lord Christ, John 8.39. If ye were Abrahams children ye would do the works of Abraham, he granted them ver. 37. To be Abrahams seed by nature, but not the seed of Abraham according to the Covenant Evangelical, because their practise was unlike Abrahams. Whence I inferre, they OnelyOnly Evangellically are Abrahams children or seed even of those who descended from Abraham by generation who are like unto Abraham in their Actions. But such onelyonly are true believers or elect persons, therefore true believers or elect persons onelyonly are Abrahams children or seed Evangelical. Diodati. Annot. on John 8.39. children, namely true and lawfull imitators …f Abrahams faith: Father of all believers; wherein consists the true meaning of this name of children of Abraham, Rom. 4.16. and 9.6, 7. Gal. 3.7.
4. With our Lord Christs words accord the words of Paul, who doth plainly determine that the seed of Abraham to whom the promise, Gen. 17.7. That God would be the God of Abrahams seed, as it was Eavngelical belongs, are believers or elect persons and no other, Rom. 4.11, 12, 13, 14, 15, 16, 17. Is so plain to prove it that the very reading the words is enough to clear it to a heedfull reader. For therein the Apostle doth shew how the promises, Gen. 17.7. Are true of the Gentiles as well as the Jewes. in that Abraham is considered therein as the father of believers, v. 11. And the father of circumcision, that is as Beza of the circumcised, yet not a father to all of them, nor to them onelyonly, but to those circumcised ones onelyonly, and with them to all other that believe, or walk in the steps of that faith, which our father (of us believing Gentiles) Abraham had being yet uncircumcised, v. 11.12▪ Now if Abraham be considered in the promises as Evangelical onelyonly as the Father of believers of either sort circumcised, or uncircumcised, then the seed of Abraham are onelyonly believers or elect persons. And to this purpose doth Master Dickson paraphrase the words thus. Abraham received from God the sign of circumcision to seal the Covenant of grace, or the righteousness of faith, which …e had uncircumcised to that end, that he might be father of uncircumcised believers▪ and in like manner of circumcised, to wit, who are both sons of the flesh, and sons of the faith of Abraham. Therefore the righteousness of faith is common to the circumcised, and uncircumcised believers, or them that follow the steps of the faith of Abraham not yet circumcised. But Abraham is said to be the father of believers, in that he is the first eminent example of faith, and of righteousness imputed by faith, and by his example an Author to all that they may believe. Beza in his note on Rom. 4.12. For as speaking of the uncircumcised, he said not simply that Abraham was the father of them all, but of them onelyonly who should believe, he also hath deservedly kept the same distinction in the Jewes, because (as I said before) it is not simply the Apostles purpose to teach Abraham to be the father of both the uncircumcised and the circumcised, but also especially by what reason he is the father of both, which is his scope. For to be a child of Abraham before God, and to be justifyed by faith cohere, Again v. 13. shewes the same. For the promise that he should be the heir of the world was not to Abraham, or to his seed through the law, but through the righteousness of faith. I shall use the words of the same Authors. Dickson thus paraphraseth, v. 13. He proves Abraham to be Father not but of believers onelyonly, uncircumcised alike and circumcised, and together addes a third argument. The promise made to Abraham and his seed, that he should be heir of the land of Canaan in time, and of the world and heaven in truth, came not to him by the law, or by the condition of works, but happened to him by an absolute promise to him already justified by faith, and having the righteousness of faith. Therefore his sons are not they which are of the law seeking to wit righteousness by works, but they onelyonly who are by faith, seeking righteousness by faith, that is all and onelyonly believers, circumcised alike and uncircumcised, to whom equally the common righteousness of faith and the inheritance is promised. The argument is of force, for if father Abraham be not the heir of the world, nor have righteousness but by faith, certainly none are his sons but believers, who have righteousness by faith, and by righteousness the inheritance. Beza Annot. ad Rom. 4.13. But in these words there is a continuation of the former conclusion, the application of the example of Abraham neither to the circumcised, neither to the uncircumcised, otherwise not availing unless two things be shewed: to wit that God made that Covenant not with Abraham alone, but with his heirs also, and that under the name of his posterity, any who shall believe that covenant like Abraham are understood. Therefore Paul conjoynes the promises of God made to Abraham, as it were into one body, and when he had taught all believers whether cicrumcised, or uncircumcised to be Abrahams sons, he verily deservedly calls Abraham the heir of the world, by the term world understanding all Nations, and therein following the Lords st…ps. For when the Lord had said to Abraham that he would be the God of him and his seed, after he expounded what he understood by the term seed; to wit all the nations of the earth, when he said that it should be, that in him he would vouchsafe them all his grace. The next v. also confirms it, v. 14. For if they which are of the Law be heirs, faith is made void, and the promise made of none effect, which Mr. Dickson thus paraphraseth, if they which are of the Law, or which seek righteousness by works, were the sons of Abraham, and heirs of life, and partakers of righteousness, then faith should be made void, and the promise vain: But this is absurd. Therefore they which are of the law are not heirs, but alone believers are sons of Abraham, and heirs of life and righteousness. The 16. v. doth yet more plainly express that the seed of Abraham to whom the promise, Gen. 17.7. As Evangelical is made are believers onelyonly. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed, not to that onelyonly which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. Upon which saith Mr. Dickson with that uery counsel God appointed that the inheritance should be of faith; that it might agpear to be of grace or by grace. Therefore onelyonly and all believers uncircumcised, and circumcised alike, are heirs. The inheritance is of faith and by grace by the Counsel of God, that the promise might be sure to all the …eed, not onelyonly to that which is the seed of Abraham by the law of nature and hath faith also, that is the circumcised Jewes believing▪ but also to that seed which is not by the law of nature or the flesh, but onelyonly by the faith of Abraham, that is the uncircumcised believing Gentiles.
Therefore, unless suspending the promise of righteousness, and the inheritance upon the condition of the law to be performed, we would make it unsure and uncertain, the whole seed of Abraham, or all and onelyonly believers circumcised and uncircumcised, are heirs by faith with father Abraham, who according to faith is father of all us believers of Jewes and Gentiles. Beza Annot. ad Rom. 4.16. Paul manifestly devides into two members that which in general he had said of the whole seed of Abraham, that is believers both circumcised and uncircumcised, Pisc. Sch. to all the seed] that is of Abraham, to wit all believers, Diodati ▪ to all, namely to the spiritual seed according to the faith, of which God intended to speak in that excellent promise, I will be thy God and of thy seed after the, Gen. 17.7,
Lastly the Apostle interprets the promise, Gen. 17.5. That Abraham should be the father of many Nations, thus that the Gentiles should be his seed by faith, v. 17. as it is written, I have made thee a father of many Nations, on which Master Dickson. By force of the divine promise, promising that he should be the father of many Nations. Abraham embraced for sons all believers to be ingrafted into his seed, and so in vertue of the promise, as it were begat or conceived believers to himself as sons promised. The new Annot on Rom. 4.17. I have made thee a Father, See Gen. 17.5. Not of those only that should issue from him according to the flesh, but also of those among all nations that by faith should be adopted and received into his spiritual family.
5. The texts also which are; Gal. 3.7, 16, …9, and 4, 28. Are very pregnant to the same purpose, that the seed of Abraham to which the promise, Gen. 17.7. as Evangelical is made, are only true believers, or elect persons. The first of these places is that which is asserted in terms. Know ye therefore that they which are of faith the same are the children of Abraham, where the speech is equipollent to an exclusive. For having, v. 2.5. told them they must have the spirit, and be Abrahams children either by the works of the law or by faith, and determined that they had not the spirit by the works of the law, but by faith, supposing that they who are children have received the spirit as it is, v. 14. it plainly followes that they only are the children of Abraham which are of faith, even as Protestant divines conclude from Gal. 2.16. that justification is by faith only, because the disjunction being sufficient, justifycation is either by faith, or by works, and works excluded, it followes, we are justified by faith onelyonly. And so Mr. Dickson conceives that the Apostles argument is, Gal. 3.7. They onelyonly who are of the faith, or who seek to be justified by faith, and not by works, are the children of Abraham, therefore the only reason of justification is by faith. Diodati Annot. on Gal. 3.7. yet you know (that is to say) this doctrine is clear and resolved upon amongst Christians, that the true children of Abraham comprehended in the covenant which God made with him and his posterity are not the carnal Jewes, which are borne of him, or joined to him by circumcision, and by professing of their ceremonies; but all such as according to Abrahams example do renounce all confidence in their own proper works, and put it wholly in Gods promises and grace in Christ▪ as Abraham was made a father, example and paragon of faith, to all those to whom the covenant made with him was to appertain. The like is the determination of Mr. Perkins (that I may omit others) who in his com. on Gal. 3.7. Saith the promise and election of God makes properly children of Abraham, and that the true mark of the child of Abraham is to be of the faith of Abraham, and that profession of Abrahams faith, and descent from Isaac are not sufficient to prove men children of Abraham without following of his faith.
The texts, Gal 3.16, 29. have been considered before, and our inferences vindicated from Mr. Sidenhams evasions. The other to wit, Gal. 4.28. Speaks to the same purpose to which the fore alleaged texts do. Now we Brethren as Isa…c was, are children of the promise, that is we of whom the Jerusalem which is above is mother, that is as Beza Annot. adde v. 26. we who embraced Christ, adde v. 27. he shewes the true sons of Abraham are born spiritually by the Gospel, adde v. 28. are children of the promise, that is that seed to which pertaineth that promise, I will be a God to thee and thy seed, out of all which it appears that as the promise, Gen. 17.7. I will be a God to thee, and to thy seed after thee was Evangelical, it was made only to the elect of God and true believers, and they only are Abrahams seed there meant.
6. I shall next adde the consideration of that text, Rom. 9.6; 7, 8. Wh…re the Apostle speaks thus; not as though the word of God hath taken none effect. For they are not all Israel which are of Israel; neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. I suppose it will not be denyed, that this passage is an answer to an objection occasioned by the intimating of the rejection of the Jewes from being Gods people, v. 1.2, 3, 4, 5. If any should deny it yet the matter and form of expression, v. 6. shewes it to be opposed to something which might be objected against what was before implyed. For the speech, the word of God hath not fallen, or not taken effect; intimates that there was some word of God which seemed to be without effect, or to fall if the Jewes were cast off from being Gods people. And it appears by the answer that the word of God was some promise concerning Israel as, v. 6. shewes, and Abrahams seed as v. 7.8, 9. shewes. The word of God concerning Abrahams seed which might be conceived to fall, appears upon inquisition to have been that, Gen. 17.7. either only or chiefly Piscat. Sch. in Rom. 9.6. that word of God, to wit that promise made to Abraham, I will be thy God and of thy seed after thee. Dickson expos. annaly…. Rom. 9.6. the word of God hath fallen, when he said to Abraham, I will be thy God and of thy seed, I conceive it needless to adde any more, it being so manifest and so conceived by interpreters of note. Hence it appears also that the objection answered by the Apostle is this, God promised to be a God to Abraham and his seed after him in their generations in an everlasting covenant, therefore if the Jewes who are Abrahams seed are rejected, the word of God falls.
To this the Apostle answers. 1. By denying that every Jew who was descended from Abraham by natural generation, and so a child of the flesh is meant by the seed there named, who should be the child of God, and so the promise of being God to them is not meant of all Abrahams natural posterity.
2. By asserting that they who are counted for the seed and were children of the p…omise, that is those to whom that Evangelical promise, Gen. 17.7. belonged, were a peculiar number whether of Jews, or Gentiles, according to Gods own choice and calling distinguished by no other discriminating reason but Gods will, as he proves in Isaac and Ishmael, v. 9. Esau and Jacob, v. 10▪ 11, 12, 13. and otherwise in that which followes.
Whence it appears 1. That the promise, Gen. 17.7. was not made to Abrahams natural posterity as such, and if so, then it is not made to every child of a believer.
2. That only the elect whether of Jews or Gentiles are the seed of Abraham to whom the promise, Gen. 17.7. is made, and consequently to no other of a beleivers children, but the elect: nor any other in covenant with God by vertue of that promise but they.
This to be the Apostles determination I confirmed, Exam. part. 3. sect. 4. by the speeches of Beza, Twisse, Ames, Bayn, Walaeus, Dounam, new Annot, Ainsworth, Pareus, Estius (who though a Papist, yet is reputed more solid and right about the the point of grace, then the Jesuits are) and added in my Praecursor pag. 36. the words of Mr. Rutherford of Scotland, and Mr. No…ton of New England. To which I have added more testimonies of Beza, Chamier, and the Belgick Professors at the Synod of Dort …n my Refutation of Dr. Savage his Position in Latin, Sect 5. And because Mr. Blake seeks so much to possesse people as if I drew this from the Jesuits, I will add Mr Dicsons words on Rom. 9.7, 8. Neither doth it follow b…cause the Jewes are the seed of Abraham according to the flesh, that therefore they are all sons in the Scripture sense or the seed promised. For so even the Issmaelites should be accounted for Ab…ahams seed contrary to Scripture, which hath restrained the right of sons to Isaac and his family, by saying, In Isaac shall thy seed be called. The sons of the flesh are to be distinguished from the elect sons of God, for this God would, when Ismael being secluded, he called Isaac the seed of Abraham, that not all are the elect sons of God, but onelyonly the children of promise (or whom God determined of grace to make with Isaac sons of the faith of Abraham) are the children of God, and that seed to whom the promise is made. Dr. Owen of Perseverance, Chap. 5. Sect. 10. The Apostle, Rom 9 8. calleth the elect the children of the promises, or those to whom the promises to Abraham and his seed were made. Chap. 7. Sect. 23 The persons to whom this promise (Isai. …9▪21.) is made, are called thee and thy seed, that is all those and onelyonly those, with whom God is a God in Covenant. God here minds them of his first making of this Covenant with Abraham & his seed, Gen. 17.7. Now who are this seed of Abrhaam? Not all his carnall posterity, not the whole nation of the Jewes. Our Saviour not onelyonly denies, but also proves by many Arguments, that the Pharisees and their followers, who doubtless were of the nation of the Jewes, and the carnall seed of Abraham, were not the children of Abraham in this sense, nor his seed, but rather the Devils, John. 8.39.40, 41. And the Apostle disputes and argues the same case, Rom. 4.9, 10, 11. and proves undeniably that it is believers only (whether circumcised or uncircumcised, whether Jewes or Gentiles) that are this seed of Abraham and heirs of the promise. So plainly, Gal. 3.7. Know yee therefore that they which are of the faith, are the children of Abraham, and then concludes again as the issue of his debate, verse 9 So then they which be of faith, are blessed with faithfull Abraham. Mr. Marshal himselfe in his Defence, pag. 102. saith, secondly by the word [Seed] was meant the children of the promise, the Elect, Rom. 9 8. …s Mr. Bayne, nay Arminius himselfe confesses: onelyonly Arminius saith, that they were elected upon foresight of their faith. And indeed so far as I discern in the reading of Arminius his Analysis of the ninth of the Romanes the cited Remonstrants Defence of their opinion at the Synod of Dort on the first Article, Mr. John Goodwin his late Exposition of the ninth to the Romans it is agreed, that in the mystical sense the promise Gen, 17.7. is determined by the Apostle, Rom. 9 6, 7, 8, to belong onelyonly to the elect, though the Remonstrants would have them elected upon consideration of believing, and the Contra-remonstrants, according to the Apostles determination, verse 11 &c. assign no other reason of the election of some & rejection of others, but Gods will. All do agree that the Apostle determines, that every child of Abraham, much lesse of every believer, is not a child of the promse, or the seed of Ahraham to whom the Promise is made, Gen. 17.7. but the elect or true believers, whether Jewes or Gentiles.
7. It is proved that the promise Gen. 17.7. as it was Evangelicall, or as the Apostle speaks, Gal. 3.17. the Covenant foreign foreign, fore-confirmed of God unto Christ, was not to every believers naturall seed, but to the true believers or elect persons, who are meant by Abrahams seed, because it can be true onelyonly of them. For in the Evangelical sense to whom God promiseth to be God he promiseth to justifie them, to regenerate them, to raise them up to eternall life, as appears by our Saviours own reasoning, Luke 20.37, 38. where he infers from Gods avouching himselfe to be the God of Abraham, his living to God, & rising from the dead to eternal life, by the Apostles inference Rom. 4.16. from thence that righteousness is by faith, Rom. 9.7, 8. determining them to be elect people of God, to whom he hath promised to be God, Heb. 8, 10▪ &c. But God doth not promise to every believers child, to justifie, regenerate, and raise him to eternal life for if he did promise it he would perform it, to say he makes a promise to any, and to say they have not the efficacie of it, is to make God a lyar, whereas many children of believers are never justified, regenerated, nor shall be raised to eternall life. He performs it to all true believers and elect persons, and to none other, therefore none others are meant there by Abrahams seed in the Evangelical sense.
8 Lastly, the words of John Baptist Matth 3.9. When he saw many of the Pharisees and Sadduces come to his baptism saying to them, And think not so say within your selves, We have Abraham to our Father: for I say unto you that God is able of these stones to raise up children unto Abraham, do evince … that repenting and believing persons though raised by God of stones without naturall generation, are the children of Abraham to whom the promise is made, Gen. 17.7. 2. That it was not their naturall descent from Abraham without repentance and Gospel faith, which did entitle them to Gods favour, or to his baptism, and therefore it follows thence, that the children of Abraham to whom the promise is, Gen 17.7. are onelyonly the elect or true believers. 3. That to be the child of a believer is not a sufficient title to Gods favour, or baptism. To this purpose Paraeus Com. in Matth. 3.9 He teacheth also that the promises of God are not tied to fleshly birth, but pertain only to believing & spiritual posterity. For they are not sons of Abraham who according to the flesh are of Abraham, but who are according to the spirit. Piscat. Sch. in Mat…h. 3.9. His sentence is, although ye come from Abraham according to the flesh, yet ye are not therfore those sons of Abraham to whom pertains the promise of eternall life made to Abraham and his seed: For this belongs to them who imitate Abrahams faith and piety. Diodati Annot. on Matth. 3 9. And think not, do not dally with your selves to think that because you are issued from Abraham according to the flesh, you are in Gods favour and free from his judgement: for with him the imitation of Abrahams faith and piety is the on…ly thing which demonstrates and causeth to be the children of Abraham, and not the corporall generation, Rom 4.12. Now such children may be brought forth of all Nations, yea and out of these stones. Neither do you perswade your selves, that by your perdition Gods people shall perish: for Gods people shall always subsist in these spiritual children of Abraham towards whom Gods covenant and promises shall be verified.
This then is the constant Doctrine of the New Testament, that the promise Gen. 17.7. as Evangelicall, is made onelyonly to the elect and true believers, that they onelyonly are Abrahams seed spirituall, and so onelyonly in the covenant of grace by Gods promise, and therefore if it be true that they onelyonly who are in covenant, which Paedobaptists say when they say the Seal follows the Covenant, are to be baptized, not any one because he is the child of a believer, but the elect and true believers are to be baptized, and so their own argument for Infant-baptism overthroweth it.