Infant Baptism from Heaven and Not of Men, Chapter 4
CHAP. IV.
The ſecond ſubordinate Propoſition laid down. How to be underſtood, declared. The firſt way of its confirmation, viz. the tenour of the Promiſe, as at firſt made to Abraham, propoſed and proſecuted. Objections anſwered.
The Second Propoſition. THat the ſame Promiſe that God made unto Abraham, with reference to himſelf and his natural Seed, is by God himſelf, and that in the ſame latitude and extent given to, and ſeiled upon believing Gentiles: The Promiſe runs in the Jame tenour, both in regard of extent and limitations, to Abrahams Seed, whether natural or myſtical, that it ran in to Abraham himſelf; it is continued to the Seed, as it was firſt eſtabliſhed with their Father. Only for the preventing miſtakes let it be noted, That Abraham had ſome preheminency above any of his Seed, as it was meet the Father ſhould have ſomething of preheminency above his Children. Abraham had a twofold preheminency.
Firſt, He had a preheminence in point of paternity or fatherhood; he was not only a natural Father of natural Children, as any of his Seed may be; but he was, conſtituted a myſtical Father, to all that ſhould in after ages be admitted into the ſame Covenant with himſelf, whether Jews or Gentiles, Rom. 4.11.
Secondly, He had a preheminency in regard of his natural Seed, Race or Poſterity. He had a threefold preheminency in regard of his natural Seed.
Firſt, In their multiplication. God never multiplied the Seed of any Believer as he multiplied the natural Seed of Abraham.
Secondly, In their ſegregation or ſeparation from other people, and their incorporation together as one Nation, Body politick, or Commonwealth.
Thirdly, In Gods ſingling them out as the ſpecial Subjects of his Kingdom, and vouchſafing unto them his Covenant, with the benefits, priviledges, and bleſſings thereof, in ſo general and extenſive a way, as he hath done, and will yet do. His Church or ſpiritual Kingdom, under the firſt Teſtament, conſiſted in a ſpecial manner of Abraham's natural Race or Poſterity, and he will again take his natural Poſterity, as the people who in a ſpecial manner ſhall injoy the good things of the Covenant of Grace, as yet to be adminiſtred in the world: This twofold preheminency we grant that Abraham had above any of his Seed, whether natural or myſtical: But yet take Abraham as a natural Father, accepting of the Covenant God made with him, and ſo the ſame Promiſe, that was given unto him, is given and ſetled upon his whole Seed, and conſequently (which only falls under our preſent conſideration) is given to, and ſetled upon believing Gentiles. The truth of this Propoſition I ſhall (the Lord aſſiſting) evidence four wayes.
Firſt, From the tenour of the Promiſe made to Abraham, with reference to his Seed, at the firſt eſtabliſhment of the Covenant between God and him; and here we muſt have recourſe to what hath been already ſaid, for the explication of this Promiſe. The ſum of all is this; That when God promiſed Abraham to be a God to him, and his Seed in their generations, his meaning was, that he would be a God both to Abraham and his whole Seed, as before explained in their reſpective generations; that is, to them and their reſpective Children, deſcending immediately from their own loins; yet ſo, as that their intereſt in the Promiſe, and enjoyment of the good promiſed, ſhould be continued and vouchſafed to them upon condition of their walking in the ſteps of the faith and obedience of their Father Abraham; and conſequently, that the Promiſe did not actually appertain either to any of Abraham's natural Race or Poſterity, beyond his Children immediately deſcending from him, or to any of his Seeds, Races, or Poſterities, beyond their immediate Children, included with them in that phraſe, their Generations, by vertue of that their remote relation unto them. Now then all that I have to do for the proving the ſettlement of this Promiſe, in the ſame extent and latitude upon believing Gentiles, in which it was given to Abraham himſelf, by the tenour of the Promiſes as now made to Abraham, is to prove, that this is the true ſence and meaning of this Promiſe, as made to him with reference to his natural Seed, for look as the Promiſe was to be underſtood as referring to his natural Seed, ſo it is to be underſtood as referring to his myſtical Seed, in as much as both are equally and alike intended in the Promiſe, as at firſt made unto Abraham, both his natural and myſtical Seed ſtanding in one and the ſame capacity reſpective to the Promiſe, and therefore as it ought to be interpreted as it had reference to the one, ſo it ought to be interpreted as referring to the other. Now that this Promiſe, as referring to Abraham's natural Seed, was to be interpreted and underſtood in the extent and latitude, and yet with the limitations before expreſſed, I ſhall make good by theſe two or three Arguments.
Firſt, That muſt needs be the true ſence and meaning of this Promiſe, which alone is conſiſtent with the truth and faithfulneſs of God in performing it: But that ſence and meaning, which is given according to the extent and limitations afore expreſſed, is only conſiſtent with the truth and faithfulneſs of God in performing it: Therefore that ſence and meaning muſt be the alone true and genuine ſence and meaning of it, and anſwerably is ſo to be interpreted and underſtood by us. That we ought to interpret and underſtand the Promiſes of God in ſuch a ſence and meaning, as is conſiſtent with his truth and faithfulneſs in performing them, and when there is but one ſence and meaning conſiſtent with the truth and faithfulneſs of God, that that muſt be the alone true ſence and meaning, ſure none will deny. God is a true and faithful God, a God that cannot lye, not only will not, but cannot lye; therefore that ſence and meaning put upon his Promiſes, which is conſiſtent with his truth and faithfulneſs in performing them, cannot poſſibly be the true ſence and meaning of them. Now that the ſence and meaning put upon this Promiſe, according to the extent and latitude, and with the limitations before expreſſed, is alone conſiſtent with the truth and faithfulneſs of God in performing it, will be evident, by ſhewing the inconſiſtency of any other ſence and meaning poſſibly to be put upon it, with the truth and faithfulneſs of God in performing it. And for this let us a little inquire what other ſence and meaning can poſſibly be put upon this Promiſe, and I ſuppoſe the only ſence and meaning that will be attempted to be put upon it, will be this, viz. That when God promiſed to Abraham, with reference to his Seed, to be a God unto them in their generations, his meaning was only this, That he would be a God to each of them in their reſpective ages or generations wherein they ſhould live; and ſo by this phraſe, In their generations, we are to underſtand only each particular or individual perſon of Abraham's Seed, as ſubſiſting in their reſpective ages or generations, and not as including Parents and Children.
Now let us a little purſue this ſence and meaning, and ſee whether it be conſiſtent with the truth and faithfulneſs of God in his Promiſes. And here let it be remembred, that Abraham's natural Seed muſt neceſſarily be primarily intended in this Promiſe, as the firſt and immediate Subjects of it; this hath been already proved, and therefore I ſhall take it for granted at preſent. And it muſt further be conſidered, that though Abraham's natural Seed, as immediately deſcending from his own loins, were firſtly intended, as the primary Subjects of this Promiſe; yet it had a further reſpect, viz. to his whole natural Race and Poſterity, as mediately deſcending from him, in ſucceeding ages; this is evident, as from other Scriptures, ſo from this very phraſe, their generations; and beſides, the whole Context evidently declares it. In Gen. 15.16. it evidently appears, that God intended not, that Abraham's Seed ſhould poſſeſs the Land of Canaan till the fourth generation; yet it is promiſed to the Seed intended in this Promiſe, that they ſhould have the Land of Canaan, and that for an everlaſting poſſeſſion: So that when God promiſed to be a God to Abraham and his Seed, though he intended his own immediate Children, yet he had a further reſpect to his natural Race and Poſterity, as mediately deſcending from him.
Now let it be conſidered, how it was conſiſtent with the truth and faithfulneſs of God in his Promiſes, to promiſe to Abraham, to be a God to him, and his Seed, both immediately and mediately deſcending from him, ſeeing it is certain he was not a God to all his Seed, no not ſo much as in an external and outward way; for when Iſhmael was caſt out of Abraham's Family, and together therewith, or thereby, out of the Covenant, God ceaſed to be a God to any of his Race or Poſterity, unleſs by their perſonal acceptation of the Covenant, they became again incorporated into the Church of the Jews, as any other Heathen might be: and the like is true of Eſau's Race and Poſterity; ſo for the whole body of the Jewiſh Nation at this day, there is a ceſſation of any actual Covenant-relation between God and them Now how could God caſt off ſo great a part of Abraham's Seed from being his people, and how could he ceaſe to be a God to them, and yet remain faithful to his Promiſe, in caſe this be the ſence and meaning of it? Yes, it may be ſome will ſay, the truth and faithfulneſs of God may be vindicated two wayes.
Firſt, It may be vindicated by the conſideration of the nature of this Promiſe: It was, as you your ſelves grant, an indefinite Promiſe made to Abraham's Seed collectively taken, and ſo was verified, in the performance of it to ſome of his Seed, though it was not performed univerſally to every individual perſon of his Seed.
But to this I reply two things.
Firſt, That this Promiſe, according to the ſence and meaning contended for by my Oppoſers, cannot be an indefinite Promiſe to Abraham's Seed, collectively taken, but muſt needs be a definite Promiſe to his Seed, diſtributively taken; for that is the ſenſe and meaning contended for, That God promiſed to be a God to Abraham, and each of his Seed in their reſpective ages or generations. Now, according to this ſence, this term Seed, muſt needs be taken diſtributively, as meant of every one of Abraham's Seed: So that whenever, in any generation, Abraham had one born unto him, as one of his Seed, the Promiſe did reach and take in him, or her, as ſo born unto him, as one of the Subjects intended in it. If it had been only ſaid to Abraham, to thee and to thy Seed, it might have been an indefinite Promiſe to his Seed, collectively taken; but when 'tis added, in their generations, according to this ſence it muſt needs be a definite Promiſe made to his Seed, diſtributively or ſingularly taken; and conſequently, Gods not being a God unto any of his Seed, had been a breach of this Promiſe, as made unto Abraham, with reference to his Seed.
Secondly, I anſwer, Though the Promiſe were an indefinite Promiſe made to Abraham's Seed, collectively taken, yet none ever did, or ever ſhould fail of enjoying the good promiſed, ſuppoſing there had been no failure in performing the condition of it, either by the parties themſelves, or by their next or remote Progenitors.
Secondly, It may be it will be ſaid, The Promiſe was made conditionally, and Abraham's Seed failing in the performance of the conditions, diſobliged God from making good the Promiſe to them.
To that I reply, That it is readily granted, that this Covenant, and the Promiſes thereof, was made to Abraham and his Seed conditionally: But obſerve it; according to the ſence and meaning pleaded for by our Oppoſers, every Child of any Jew, or of any of Abraham's Poſterity, muſt be in the eye of this Promiſe accounted as one of Abraham's Seed, and as ſo related unto him, be intended in it as one of the Subjects of it; And how can a Child forfeit its right to a Promiſe before it is born? So that ſuppoſe that the immediate Father had failed in the condition of the Promiſe, and thereby deprived himſelf of an intereſt in it, yet he could not forſeit the Childs right, in as much as if this ſence were true, the Child received not its right from the next Parent, but from Abraham himſelf, one of whoſe Seed this Child is; and hence it will unavoidably follow that either the whole Race and Poſterity of Abraham, at leaſt in their infancy, before an actual ſorfeiture made by themſelves, muſt be under this Promiſe, and conſequently in a Covenant-relation with God, or elſe God hath failed in making good his Promiſe; neither of which thoſe that contend for this ſence will affirm; therefore this ſence and meaning muſt unavoidably be relinquiſhed, and there being no other ſence and meaning. imaginable, we muſt neceſſarily adhere to that aforegiven. And indeed ſhould we not underſtand this Promiſe in the extent and latitude, and with thoſe limitations before expreſſed, one of thoſe abſurdities will neceſſarily follow: for if ſo be we ſhould underſtand it of all Abraham's natural Seed, univerſally, both immediately and mediately deſcending from him, God muſt either be their God, or fail in his Promiſe, they receiving their right to, and intereſt in the promiſes, not from their immediate parents, as included with them in that phraſe, their generations, but from Abraham himſelf; which right and intereſt they could not looſe by the ſin of any intermediate parent, they being, notwithſtanding the ſin of ſuch a parent, ſtill Abraham's Seed. And it being impoſſible, that they themſelves, afore they are born, ſhould forfeit their own right to it; and if we ſhould grant, that parents and children were included in that phraſe, their generations, and not limit the promiſe to the particular generations of Abraham's Seed, that is, to parents and their immediate children, the ſame abſurdity will follow; for then the Seed of the Jews, who in their own perſons forfeited their own right, would yet have a right to it, by vertue of the promiſe, as made to their progenitors in one or more generations paſt; and if ſo be the natural Seed of Abraham ſhould convey a right to the promiſe, meerly as ſuch, viz. as Abraham's natural Seed, without conſideration had to their own abiding in Covenant, ſtill the ſame abſurdities will follow; either the Infant-ſeed of the Jews muſt ſtill be under the promiſe, or God is not faithful to his promiſes, neither of which will be affirmed (as I judge) by our Oppoſers. Now then this being the true ſence and meaning of this promiſe, the truth pleaded for is paſt all queſtion evident, viz. That as God promiſed Abraham, with reference to his natural Seed, immediately deſcending from him, that he would be a God to him, and them in their generations,; ſo with reference to his myſtical Seed, viz. Believing Gentiles, that he would be a God to him and them in their generations, the promiſe being made to Abraham's whole Seed, whether natural or myſtical, that God would be a God to them in their generations; and ſurely believing Gentiles are Abraham's Seed, as well as his Children proceeding from his own loins, as ſhall be evidenced more fully by and by. But that is the firſt Argument, to prove that the ſence and meaning given, according to the extent, and latitude, and the limitations afore expreſſed, is the true and genuine ſence and meaning of this promiſe.
Argum. 2. My ſecond Argument is this; God in his conſequent tranſactions and dealings with the Seed of Abraham, in reference to covenant-ingagements between him and them, hath expounded that Promiſe, according to the ſence and meaning afore given; then that muſt needs be the true ſence and meaning of it: but the former is true, therefore the latter. Sure if the after dealings of God with the Seed of Abraham do declare the ſence and meaning of that Promiſe to be as we have afore given it, we need not doubt but 'tis the true and genuine ſence and meaning of it; we cannot doubt but that God fully underſtands his own ſence and meaning in that, as well as in all other his promiſes, we may well interpret promiſes as God himſelf doth, whether he do it in his Word or by his Works: Now that God hath expounded this promiſe, according to the ſence and meaning before given, is evident from that of Deut. 29.10, 11, 12, 13. For obſerve it, when God deals with Abraham's Seed, in reference unto Covenant engagements between him and them, he takes in not only Parents, but their Infant-ſeed with them, and that as the accompliſhment of this very promiſe. God now enters Covenant with the whole Congregation, in that extent and latitude that he promiſed to Abraham, that he would be a God to his Seed in their generations, including Parents and Children; he did not only enter Covenant with the Parents, as he had before promiſed to Abraham, to be a God to him and his Seed, but he enters Covenant with their Children: that is, he enters Covenant with them in their generations; and his entring Covenant with theſe Children or Infants, could not be, as they were, of the natural Race and Poſterity of Abraham, for the Reaſons before given; for if that promiſe ingaged God to enter Covenant with, or extend his Covenant to the Infants of theſe particular Parents, upon the account of their relation to Abraham, as of his Seed, there would be the ſame reaſon of continuing this Covenant-relation between himſelf and all Abraham's natural Race and Poſterity, while in their infancy, which he hath not done; and therefore he muſt needs take them now in upon the account of their immediate parents, by vertue of this promiſe, wherein he ingaged himſelf to be a God to Abraham, and his Seed in their generations: Beſides, he enters Covenant not only with the natural Seed of Abraham, but with the Strangers then amongſt them, and with their Seed, the Children of Strangers being ſtill admitted into Covenant together with their parents: So that the manner of his now entring covenant with theſe particular Parents and Children at this time, as a clear and expreſs explication of that phraſe, wherein the promiſe was firſt made to Abraham, with reference to his Seed, viz. That God would be a God to them in their generation. And as the Covenant was entred in this extent and latitude, in which the promiſe was at firſt made, ſo with the ſame limitations, as is evident from the Commination denounced againſt him that ſhould apoſtatize to Idolatry, compare the twentieth with Chapter the thirteenth, verſe the twelfth and thirteenth; The Seed of Idolaters was to be deſtroyed with the parents themſelves, which could not have been, in caſe the promiſe had extended beyond the immediate Children: ſo that we have God himſelf expounding the true ſence and meaning of this promiſe, and thus he expounds it in the latitude, and yet with the limitations before expreſſed.
Argum. 3. My third Argument is this, If the Prophets have interpreted this promiſe as to be fulfilled in Goſpel times, in the extent and latitude before expreſſed, then we are ſo to interpret and underſtand it: but the former is true, therefore the latter.
But this will bring me to the ſecond way propoſed, for the evidencing of this our ſecond Propoſition, and therefore I ſhall not ſtay upon it at preſent
From what hath been ſaid it evidently appears, that this promiſe of the Covenant is to be underſtood according to the extent and latitude, and yet with the limitations before given: This promiſe was made to Abraham's whole Seed, and anſwerably to his myſtical Seed, believing Gentiles, as well as to his natural Seed: Here is no limitation of the promiſe to either ſort or ſpecies of Abraham's Seed; 'tis no more limitted to his natural than to his myſtical Seed, nor to his myſtical than to his natural, but is made alike to both ſorts of Seed, whoever bear this relation to Abraham, as his Seed, they are the Subjects intended in this promiſe, or they are under this promiſe, That God will be a God to them in their generations: Every believing Gentile ſtands related to Abraham, and anſwerably is to be looked upon in the ſame capacity, with reference to this promiſe, as Iſaac did, though the foundation of the relation be different; yet the relation it ſelf is one and the ſame, and the capacity of both, with reference to the Promiſe, alike, that we may ſay as the Apoſtle to ſomething a different purpoſe, We Brethren are as Iſaac was, we ſtand alike related to Abraham, as he did, and are the joynt Subjects of the promiſe with him: ſo that as God promiſed to Abraham, with reference unto him, that we would be a God to him in his generation, ſo he promiſed to Abraham, with reference to us believing Gentiles, that he would be a God to us in our generations, that phraſe including, as then ſo ſtill, Parents and Children: and that which gives further evidence to this truth is, that Abraham's natural Seed, as grown up, held their own intereſt, and conveyed an actual right to and intereſt, in the promiſe, to their Children not as they were Abraham's natural Seed themſelves, but as they were his myſtical Seed (that is) did walk in the ſteps of his ſaith and obedience. Now let any man ſhew any reaſon why the promiſe in that extent and latitude ſhould be reſtrained to Abraham's natural Seed, eſpecially they, as grown up, inheriting the promiſe themſelves, and conveying a right to it to their Children, as his myſtical Seed, and not as his natural; I ſay, let any man ſhew any ſolid reaſon, why the promiſe in that extent and latitude ſhould be reſtrained to them, and why the Gentiles ſhould not enjoy it in the ſame extent and latitude that they did, ſeeing that God hath promiſed to be a God to Abraham and his whole Seed in their generations; certainly no rational ground can be given, and therefore we may poſitively conclude, that this promiſe, in the full latitude and extent of it, is given and confirmed to, and ſetled upon believing Gentiles, in the very firſt making of it unto Abraham.