Infant Baptism from Heaven and Not of Men, Chapter 5
CHAP. V.
The ſecond way of the foregoing Propoſitions confirmation propoſed and proſecuted; where it is proved, that by the Promiſes and Propheſies of the old Teſtament, relating to new Teſtament times, the good contained in this Promiſe is ſetled upon, and confirmed to, ſome under the Covenant of Grace in new Teſtament times, and that it is no way reſtrained unto theſe immediately and directly concerned in theſe Promiſes and Propheſies, and conſequently must needs be common to all under the ſame Covenant. The third way of the ſame Propoſitions confirmation, where it is proved, that the good contained in the forementioned Promiſe is, by the expreſs letter of the new Teſtament, ſetled upon and confirmed to believing Gentiles; the Scripture wherein that ſettlement is made produced: Objections of the ſaid ſettlement anſwered.
SEcondly, The truth of this our ſecond Propoſition is further evident from the Promiſes and Propheſies of the old Teſtament; and thus the good contained in this Promiſe made to Abraham is, in the extent and latitude before expreſt, given and confirmed to, and ſetled upon believing Gentiles, by the Promiſes and Propheſies of the old Teſtament, referring and relating to new Teſtament times: And thus we argue, What good is by promiſe and propheſie given to, and ſetled upon ſome under the Covenant of Grace in new Teſtament times, is by the ſame promiſe and propheſie given to, and ſetled upon all under the ſame Covenant, unleſs it be reſtrained to that ſome either by the nature and quality of the good it ſelf, or by ſome expreſs revelation of the will of God; but this good, viz. To have God a God to them and their Infant-ſeed, is by promiſe and propheſie given to, and ſetled upon ſome under the Covenant of Grace in new Teſtament times, and is not reſtrained to that ſome, either by the nature of the good it ſelf, or by any expreſs revelation of the will of God; therefore that good muſt needs by the ſame Propheſies and Promiſes be given to, and ſetled upon all under the ſame Covenant.
The Major propoſition cannot be denied, without utterly razing the foundation of the faith and comfort of all believers. For what is the foundation of the faith and comfort of each particular Believer but this, That what good is promiſed to any particular Believers, and no wayes reſtrained to thoſe in particular to whom the Promiſe was firſt made, is promiſed to all that are under the ſame Covenant with them: and thus the Apoſtle directs us to apply Promiſes made to particular Believers, yea, when there might ſeem to be ſome ſhew of reaſon to reſtrain the good promiſed to thoſe in particular to whom it was immediately made; the Apoſtle applying that Promiſe made to Joſhua, concerning Gods never leaving nor forſaking him, to the Hebrews, is our ſufficient direction in this matter.
For the Minor propoſition, that only can be queſtioned; for the proof of which I ſhall, the Lord aſſiſting, do theſe three things.
Firſt, Inſtance in, and aſſign the perſons, who in new Teſtament times have by the Promiſes and Propheſies of the old Teſtament this good given to, and ſetled upon them.
Secondly, I ſhall prove, that 'tis one and the ſame Covenant of Grace that they are under, as having this good given unto them, and that believing Gentiles in general are under.
Thirdly, That this good is not reſtrained to them in particular, to whom it is by promiſe and propheſie given, either of theſe wayes before mentioned, and conſequently not at all.
For the firſt, And thus I need do no more, but produce ſuch old Teſtament Promiſes and Propheſies, as by which this good, of having God a God to them and their Infant-ſeed, is given to, and ſetled upon ſome under the Covenant of Grace in new Teſtament times: The perſons, or that ſort or ſpecies of perſons intended in them, is ſufficiently evident from theſe Promiſes and Propheſies themſelves. Look into theſe Scriptures, Iſai. 59.21. and 65.25. and 44 3, 4. Jer. 3.12. Ezek. 37.21. and 22. and compare all theſe places with Rom. 11.26. That all theſe Promiſes and Propheſies refer to the Jews, as yet to be called and brought home unto Chriſt, will not be denyed by any. And this good, viz. To have God to be a God to them, and their Infant-ſeed with them, is given to, and ſetled upon them by theſe Promiſes and Propheſies, is ſure paſt all rational doubt: If all theſe Promiſes and Propheſies, concerning Gods pouring his Spirit upon them and their Seed; concerning his continuing his Word and Spirit in their mouths, from one generation to another; concerning his being a God to all their families, not only of their perſons, but ſamilies; concerning their Children being as aforetime, and the like; eſpecially the Apoſtle expounding all theſe Promiſes and Propheſies by that univerſal phraſe, All Iſrael, do not ſufficiently aſſure the Jews, that when they are brought home unto Chriſt, they ſhall enjoy this good in the latitude and extent expreſt, I ſee not how we can poſſibly be ſure of any thing held forth by way of promiſe and propheſie, yea, or how we can be aſſur'd of any thing paſt, that is declar'd to us by Scripture-hiſtory. Certainly we muſt wholly deſpair of underſtanding any thing God ſpeaks to us in his Word; if we doubt whether the forementioned Promiſes and Propheſies do aſſure the Jews of that forementioned good. Therefore we may poſitively conclude, having ſuch an abundant, yea, ſuperabundant evidence from Scripture for it, that the Jews, when the veil is taken off from their hearts, and they that turned to to the Lord ſhall enjoy this good, in the ſame latitude and extent that their Father Abraham did.
Secondly, That it is one and the ſame Covenant into which the Jews (the perſons to whom this good is by theſe Promiſes and Propheſies given) ſhall be received, and believing Gentiles in generations are under; this is evident, paſt all rational contradiction, by comparing Jer. 31, 31. with Hebr. 8 8. We plainly ſee, that the Apoſtle takes it for granted, that the Covenant that God promiſes to make with the Jews at their future calling and converſion, is the Covenant now made with believing Gentiles; ſo that though ſome, though groundleſly, ſuppoſe, that Covenant made with Abraham was not the ſame with that believing Gentiles are now under: yet none can pretend, that the Covenant under which believing Gentiles are, and that to be made with the Jews, at the time forementioned, are different or diſtinct Covenants. Suppoſe the Apoſtle tell us, that God made another Covenant with Believers than that he made with Iſrael of old (then that he made with Abraham it is no where ſaid) yet they cannot ſay there is the leaſt intimation that God will make another Covenant with the Jews, different from that we are now under. Now then the Covenant being one and the ſame, the promiſes of that Covenant are indifferently to be applyed unto all under it: And for the further confirmation of this, let it be obſerved, that the Apoſtle doth frequently apply theſe promiſes, which are to have their full accompliſhment to the Jews, to the Goſpel Church under this preſent adminiſtration: compare Iſai. 54.1. with Gal. 4.27. That promiſe in in the letter directly reſpects the Jews, yet the Apoſtle applyes it, as fulfilled inchoatively, in the converſion of the Gentiles: So compare Hoſea 1, 11. and 2.23. with Rom. 9.25, 26. So once again, compare Amos 9.11. with Acts 15.26. So that it is evident, that the Covenant, then to be made with, or into which the Jews ſhall be received, is the very ſame with that now made with believing Gentiles, and anſwerably thoſe promiſes, that ſhall have their full accompliſhment to the Jews, are applicable to believing Gentiles.
Thirdly, That this good, of having God a God to Parents and their Infant-ſeed, is not reſtrained to the Jews, by either of the wayes before mentioned, and conſequently not at all: Who can imagine that believing Gentiles ſhould be leſs capable of injoying this good, than the Jews will be at their converſion? Why may not God be a God to Believers and their Seed now, as well as to Believers and their Seed hereafter? Why may not God be a God to a believing Gentile and his Seed, as well as to a believing Jew and his Seed? Can any prove, that believing Gentiles are abſolutely incapable of injoying this good, in the full latitude and extent of it? They will ſay ſomething to the invalidating of this Argument: Suppoſe it ſhould be granted (which yet I ſee no reaſon for) that the Seed of the Jews will be more capable of being the Subjects of the Covenant and promiſe thereof, than the Seed of Believers now are; yet unleſs they prove, that the Seed of Believers are abſolutely uncapable of being received into, as joynt Subjects with their parents of the Covenant, and promiſe thereof, they ſay nothing to the purpoſe; in as much as whatever difference, in point of capability or incapability, may be aſſigned between the Seed of Believers then, and the Seed of Believers now, in regard of the different manner of this and that adminiſtration, yet that is no reaſon why we may not apply theſe promiſes to believing Gentiles, to have their firſt accompliſhment in and among them, according to the manner of this preſent adminiſtration, as well as the Jews may apply them to themſelves, and injoy the accompliſhment of them in a way ſutable to that more excellent and glorious adminiſtration: and as for the other way of Gods reſtraining the good of promiſes to ſome particular perſons, viz. by the expreſs revelation of his will, let any ſuch revelation of the will of God, in the matter under conſideration, be produced, and I ſhall put an end to this controverſie; and unleſs this good, in the extent and latitude before expreſt, be ſome way reſtrained to the Jews, we may poſitively conclude, that the promiſe made to Abraham, with reference to his Seed, is by the forementioned promiſes and propheſies confirmed to, and ſetled upon believing Gentiles, in the full latitude and extent in which it was given unto Abraham, viz. That God will be a God to them in their generations, that is, to them and their Seed. We may lay down this general rule, That whatever Promiſes or Propheſies are given out by the Prophets in the old Teſtament, directly referring and relating to the Jews at their call and converſion, yet unleſs the good contained in them be ſome way reſtrained to them in particular, we may and ought to apply them to the new Teſtament Church, and the particular members of it, under this preſent adminiſtration. The application made by the Apoſtle of Promiſes and Propheſies directly referring unto them, to the new Teſtament Church, and the particular Members thereof is a ſufficient warrant for our ſo doing. As now for inſtance take that promiſe, Amos 9.11. concerning the building up the Tabernacle of David, in the letter of it, it hath a direct reference to the future converſion of the Jews, yet we ſee, Acts 15 16. the Apoſtle applyes it to the erecting and building up of the Goſpel Church among the Gentiles. Now the Prophet Jeremiah tells us, how God will build up this Tabernacle of David, of and among the Jews, he will do it, by taking in their reſpective families, which muſt needs take in Parents and Children into Covenant with himſelf, He will be a God to all the families of the houſe of Iſrael. Now let any rational account be given, why we may not apply that promiſe in Jeremiah, expreſſing the manner of Gods raiſing up this tabernacle, to his raiſing it up from among the Gentiles, as well as the Apoſtle applyes that promiſe it ſelf to the gathering the Church from among them; doubtleſs no reaſon, that hath ſo much as a probable ſhew of reaſon or truth in it, can be given.
And whereas it may be ſaid, there are ſome things ſpoken in Jeremiah 31. which cannot be applied to believing Gentiles.
To that I anſwer, 'Tis granted: But that hinders not at all, but that what is applicable to them, may and ought to be applied unto them, in that promiſe, concerning the building up of the Tabernacle of David; as it refers to the converſion of the Jews, there is ſomething which is not applicable to the Gentiles: yet that hinders not, but that the promiſe, ſo far as applicable to them, was intended of them, and accompliſhed in the beginning of it, in their converſion: So now God, as being the God of all the families of Iſrael, will, when the Jewiſh Church cometh up to the fulneſs of her glory, communicate himſelf in a more full, glorious, and univerſal manner, in reſpect of the individual Members of each family, than now he doth; yet that hinders not at all, but that that promiſe was intended of the families of Iſrael, as gathered from among the Gentiles, as the Apoſtle calls the Gentile Church, the Iſrael of God, and is begun to be accompliſhed, according to the true intent of it, under this preſent adminiſtration. But that's for the ſecond way of evidencing the truth of this our ſecond Propoſition.
Thirdly, The truth of what we affirm in this ſecond Propoſition may be evidenced from the expreſs letter of the new Teſtament, this promiſe made to Abraham, and that in the ſame extent and latitude in which it was made to him, is confirmed to, and ſetled upon believing Gentiles, by the expreſs letter of the new Teſtament. Thus in Galatians 3.13, 14. Chriſt, ſaith the Apoſtle, hath redeemed us from the curſe of the Law, being made a curſe for us, that the bleſſing of Abraham might come on the Gentiles, through Jeſus Chriſt, that we might receive the Promiſe of the Spirit through faith. The Apoſtle we ſee here doth poſitively affirm, that the very end of Chriſt, redeeming the Gentiles from the curſe of the Law, was their poſſeſſing Abraham's bleſſing, and conſequently is the immediate iſſue and reſult of a Gentiles redemption or deliverance from the curſe of the Law, through Chriſt, as believed in. No ſooner is a believing Gentile freed from the curſe of the Law, by his faith in Chriſt, but he, as one of Abraham's Seed, hath Abraham's bleſſing come upon him: For the clearing up the evidence given in to the truth of our foregoing Propoſition, by this Scripture I ſhall do theſe two things,
Firſt, I ſhall prove, that this bleſſing of Abraham, ſaid to be come upon believing Gentiles, is that very good contained in that promiſe, wherein God ingaged himſelf to be a God to Abraham, and his Seed, and remove what Objections may be made to the contrary.
Secondly, I ſhall prove, that this bleſſing is come upon the Gentiles, through Chriſt, in the ſame latitude and extent that it was given to Abraham, at the firſt eſtabliſhment of the Covenant with him.
For the firſt, viz. That this bleſſing came upon the Gentiles through Chriſt, is the good contained in the aforementioned promiſe: This is evident from the Context.
Firſt, From verſe 16. where ſayes the Apoſtle, Now unto Abraham and his Seed were the Promiſes made; he ſaid not, unto Seeds, as of many, but to thy Seed, which is Chriſt: This verſe 16, is added for the confirmation of what the Apoſtle had aſſerted in verſe 14 For the clearing up of this we muſt obſerve, that by the promiſe of the Spirit, in the latter clauſe of that verſe 14. and the bleſſing of Abraham, in the former clauſe of this verſe, one and the ſame good is intended. 'Tis true, Beza conceives two diſtinct bleſſings are intended, and therefore he adds that Copulative, foreign, and takes that phraſe, The promiſe of the Spirit, by an Hebraiſm, for the Spirit promiſed; but that cannot be, for then as Pareus obſerves, it ſhould not have been, foreign, the promiſe of the Spirit, as it is, but foreign, the Spirit of promiſe: and therefore by the promiſe of the Spirit we muſt underſtand, either that ſpiritual promiſe, ſo Pareus, or rather that promiſe which God by his Spirit gave unto Abraham, and which by the inſpiration of the Spirit is left upon record in the Scripture, and that is the promiſe containing the bleſſing before mentioned; or if any ſhould underſtand it of the Spirit himſelf, taking it of his in-dwellling preſence, they ſhall not be gain ſaid by me. And the meaning is this, Chriſt hath redeemed us from the curſe of the Law, that we, whether Jews or Gentiles, might receive the promiſe of the Spirit, (viz. that bleſſing promiſed to Abraham by the Spirit) through faith in Chriſt, that is, that being united by faith unto Chriſt, and incorporated into him, as members of his myſtical body, we might receive that bleſſing promiſed to Abraham, and now come upon the Gentiles through Chriſt: So that that which the Apoſtle aſſerts in this ver. 14. is this, that the bleſſing promiſed to Abraham is come upon the Gentiles, through their incorporation into Chriſt by faith; and this the Apoſtle proves in verſe 16. by the tenour of the promiſe wherein the bleſſing atorementioned is contained: The tenour of the promiſe is this, not, I will be a God to thee and thy Seeds, but to thee and thy Seed, as intending only one ſpecies or kind of Seed, which the Apoſtle expounds to be Chriſt, that is, Chriſt myſtical. Now obſerve it, the Apoſtles urging the tenour of the promiſe, to prove that the bleſſing of Abraham is come upon the Genriles, as he had afore affirmed it to be, in verſe 14 evidently declares, he muſt needs intend the bleſſing contained in that promiſe; if he had intended it of any other bleſſing than that good given to Abraham and his Seed by that promiſe, the tenour of that promiſe had not prov'd what he was to prove: ſo that it muſt needs be that bleſſing promiſed to Abraham, that the Apoſtle here affirms to be come upon believing Gentiles through Jeſus Chriſt. Now that this promiſe, by the tenour of which the Apoſtle prov'd what he had ſaid, verſe 14. is this very promiſe made to Abraham, Gen. 17.7. is evident paſt all doubt, in as much as the Apoſtle muſt needs refer to ſome promiſe made to Abraham and his Seed in that very phraſe, To thee and thy Seed; the ſtrength of the Apoſtles Argument lying in the manner of expreſſion, to thy Seed. Now we have no other promiſe containing a good competable to the Gentiles, expreſt in that phraſe but this only; ſo that it is evident, that this bleſſing, ſaid to be come upon the Gentiles through Chriſt, is that bleſſing contained in that very promiſe, wherein God ingaged to be a God to Abraham, and his Seed in their generations. As for that promiſe in Gen. 12.3. there is no mention at all of Abraham's Seed; and for that Gen. 17.19. unto which ſome ſeem to ſuppoſe the Apoſtle here hath reterence, there is no mention at all of Abraham's Seed, as ſuch, but of Iſaac's; and beſides, 'tis not ſaid to thy Seed, but it is ſpoken of or concerning his Seed: But now, I ſay, the Apoſtle muſt needs refer to, and intend ſome promiſe, wherein this very phraſe, to thy Seed, is expreſly uſed: The ſtrength of this Argument, as I have ſaid, lying in the manner of expreſſion, there being a myſtery in that phraſe, implying that the bleſſing of Abraham ſhould not be enjoyed by all that might lay claim to this relation to Abraham, as his Seed, but by his Seed which were of the faith, as the Apoſtle explains it, Rom. 4.13.
Secondly, That the bleſſing ſaid to be come come upon the Gentiles through Chriſt, is that bleſſing contained in that promiſe of the Covenant, is evident from verſe 29 where ſaith the Apoſtle, If ye be Chriſts, then are ye Abraham's Seed, and heirs according to promiſe: Heirs of what? Why verſe 14 tells us, of the bleſſing of Abraham: But heirs according to what promiſe? Why verſe 16. tells us, that promiſe made to the Seed of Abraham: Now how could they be heirs of that bleſſing, according to, or by vertue of that promiſe, unleſs the bleſſing they were heirs unto, were the bleſſing or good contained in that promiſe? Can any be heirs to a bleſſing, according to or by vertue of that promiſe, in which that bleſſing is not contained? Or can a promiſe convey a right to that good which is not contained in it? who can imagine it? Therefore doubtleſs the bleſſing muſt needs be the bleſſing, contained in that promiſe made to Abraham, and his Seed in their generations.
Thirdly, That the bleſſing of Abraham ſaid to be come upon believing Gentiles through Chriſt, is the bleſſing contained in that promiſe, is evident from verſe 9, where it is ſaid, they that are of the faith are bleſſed, foreign, with faithful Abraham, that is, bleſſed with the ſame bleſſing that Abraham was bleſſed with: Now there is no bleſſing that Abraham was bleſſed with, that can poſſibly come upon the Gentiles, but only the bleſſing contained in this promiſe, and therefore that muſt needs be the bleſſing here intended.
But three things will be objected againſt our taking this Scripture as an expreſs ſettlement of Abraham's bleſſing, as it conſiſted in that promiſe, of God being a God to him and his Seed, upon believing Gentiles.
Firſt, It will be objected, That this bleſſing is not meant of that bleſſing with which Abraham himſelf was bleſſed, but of that bleſſing promiſed to him, with reference to his Seed, which was, that God would be a God to them, as he was to Abraham himſelf.
To this I anſwer: It is all one, whether we underſtand it of the bleſſing promiſed to Abraham, with reference to himſelf or with reference to his Seed, in as much as the Promiſe made to Abraham himſelf, and that made to him with reference to his Seed, is one and the ſame: What God promiſed to Abraham, viz. That he would be a God to him and his natural Seed, that he promiſed to his Seed, viz. to be a God to them in their generations, that is, as before explained, to them and their Seed, and beſides, taking it ſo, the promiſe to Abraham's natural Seed was, to them in their generations. And in like manner, as the Apoſtle here affirms, it runs to believing Gentiles, viz. to them in their generations, including Parents and Children: But if we compare this phraſe, foreign, the bleſſing of Abraham, with verſe 9. it is evident, it was the bleſſing wherewith Abraham himſelf was bleſſed; the bleſſing of Abraham, according to the propriety of the phraſe, properly ſignifies the bleſſing that Abraham himſelf injoy'd; and to be bleſſed with Abraham, to enjoy his bleſſing, and to inherit the good promiſed to him, with reference to his Seed, intends, in the language and diſputation of the Apoſtle, one and the ſame thing; an undeniable evidence, that the promiſe, as made to Abraham, with reference to his Seed, contained the very ſame good it contained as made to Abraham himſelf, the Father of that Seed. Now to him it was, to him and his Seed, that is, his natural Seed; and therefore it is the ſame to his Seed, to them and their natural Seed, or which is all one, to them in their generations.
Secondly, It will be objected, That this bleſſing is not meant of a relative good, conſiſting in a Covenant-relation between God and Abraham, and his Seed, but is meant of theſe ſpiritual bleſſings of Reconciliation, Juſtification, Adoption, and Eternal Life vouchſafed to Abraham, as perſonally conſidered; and 'tis granted, that Abraham's bleſſing, conſiſting of theſe ſpiritual bleſſings, is come upon believing Gentiles, through Chriſt: But what is this to that promiſe made to Abraham, concerning Gods being a God to him, and his Seed in their generations, conſtituting an external Covenant-relation between God and them.
To this I anſwer, This Objection will be obviated by the ſecond thing propoſed, for the clearing up of the ſettlement made of Abraham's bleſſing upon believing Gentiles, by the expreſs letter of this Scripture: and therefore I ſhall only ſay thus much at preſent, that it is granted, the ſpiritual benefits or bleſſings now mentioned, were included in this bleſſing, ſaid here to be come upon the Gentiles through Chriſt, yet not excluſive of that relative good of a Covenant ſtate and relation between God and Abraham, and his Seed, but that is the firſt and primary good intended, and that which is the foundation of all the reſt, and in which they are all vertually included.
Thirdly, It will be further objected, That the bleſſing here ſaid to be come upon the Gentiles through Chriſt, is not that bleſſing wherewith Abraham himſelf was bleſſed, but that bleſſing promiſed to the Nations in him, and conſequently the Apoſtle intends not the bleſſing contained in that promiſe of the Covenant, mentioned in that Gen. 17.7 but that bleſſing ſpoken of Gen. 12.3. where God Promiſes unto Abraham, that in him all the Nations of the earth ſhould be bleſſed: and that the Apoſtle intends it of that blehng contained in that promiſe, and not of that bleſſing contained in that Gen. 17. appears from verſe the eighth of this third of Galatians,
To this I anſwer two things.
Firſt, That though I freely grant, that this bleſſing, ſaid by our Apoſtle to be come upon the Gentiles, be that bleſſing with which 'twas promiſed to Abraham, That the Nations ſhould be bleſſed in him, yet it will not follow, that it is not the bleſſing or good contained in that grand promiſe of the Covenant, yea, that it is the bleſſing contained in that grand promiſe of the Covenant, is abundantly proved from what hath been already ſpoken. And therefore,
Secondly, I anſwer, That that bleſſing, with which God promiſed ſo to bleſs the Nations in Abraham, is the ſame bleſſing contained in that grand promiſe of the Covenant; and therefore the Apoſtle might have, and certainly hath reference to both theſe promiſes in this Chapter. For the clearing up of this, let it be obſerved, that there are three things conſiderable in this bleſſing promiſed to Abraham, with reference to the Nations of the Earth.
Firſt, There is the matter of this bleſſing, and that is ſummarily, their having and enjoying God, as a God unto them and theirs.
Secondly, There are the means of their injoying that bleſſing, and theſe are either chief and principal, viz. Chriſt as removing the curſe of the Law, and purchaſing that bleſſing for them by his death and ſuffering. 2. The ſubordinate and leſs principal, viz. Abraham himſelf,
Thirdly, There is the notion or conſideration under which they ſhould receive and injoy this bleſſing, and that is, as Abraham's Seed.
Now in that Gen. 12.3. we have a more general promiſe of this bleſſing, with which God intended to bleſs the Nations, and alſo a ſpecification of the means, both ſupream and principal, and alſo ſubordinate and leſs principal, of their coming to the injoyment of it; they ſhould be bleſſed in Abraham, that is, in Abraham himſelf, as the leſs principal means; in Chriſt, the Seed of Abraham, as the chief and principal means.
But in this Gen. 17 7. we have both the matter of the bleſſing aſure promiſed, and the notion under which they ſhould receive and injoy it; I will be, ſaith God, a God to thee and thy Seed often thee in theirs generations. The notion under which God promiſed to bleſs the Nations in Abraham is, as they were his Seed; the matter of the bleſſing is, that God would be a God to them in their generations; that is, to them and theirs. So that theſe two Promiſes, Gen. 12.3. and Gen. 17.7. are not two diſtinct Promiſes, containing two diſtinct bleſſings, but they contain one and the ſame bleſſing, and, as taken joyntly together, declare the full mind of God concerning his bleſſing the Nations of the Earth in Abraham. The ſum of all comes to thus much, That God would make Abraham as a Father of natural Children, from among whom the Meſſiah ſhould come; ſo a ſpiritual or myſtical Father, and anſwerably would, through the interpoſal of that one principal Member of his Seed, viz. Chriſt, be a God to him and his Seed, both natural and myſtical, in their generations, and conſequently. I the Nations of the Earth, whether of Abraham's natural Race or Poſterity, or of the Gentiles, that were deſigned to be bleſſed, ſhould be bleſſed in Abraham, as his Seed, or in him, as a common Father to them all: And in his Seed, viz. Chriſt, as the procuring cauſe of that their bleſſedneſs: Hence it is no wonder, though the Apoſtle, in ſpeaking of the way of the bleſſings coming upon the Gentiles, hath reference to both theſe promiſes, both, as I ſaid, taken together, and in conjunction one with the other, containing the full mind of God, concerning his bleſſing the world: As a cloſe of all let me add, that as God promiſed to bleſs the Nations in Abraham, as before opened, ſo he made Abraham himſelf a copy or pattern, according unto which he promiſed to bleſs them in him, and that both in reſpect of the bleſſing it ſelf, with which he would bleſs them, and in reſpect of the terms and manner of their poſſeſſing and inheriting that bleſſing, viz. Through faith in Chriſt, expreſſing it ſelf in univerſal obedience.
For the further proof of this, let it be obſerved, that both the Hebrew prefix and the Greek prepoſition we tranſlate in, may be tranſlated after the manner, or according to: For the Greek, ſee Hebr. 4.11. whence Calvin gives the ſenſe thus, Non tantum ſignificat ipſum fore exemplar, ſed cauſam benedictionis. Junius and Tremelius give this gloſs, Familiae terrae tibi inſitae per fidem, participes fiunt harum promiſſionum benedictionumque tuarum: And thus the Apoſtle expounds this promiſe, of being bleſſed in Abraham, by another phraſe, bleſſed with Abraham. Now then having proved, that this bleſſing, ſaid by the Apoſtle to be come upon the Gentiles through Chriſt, is that very bleſſing or good contained in that grand Promiſe of the Covenant, and that not only in that branch of it that refers to Abraham's Seed, but in that branch referring directly unto Abraham himſelf, wherein God ingaged to be a God to him and his Seed, and conſequently that this is the bleſſing ſaid to be come upon the Gentiles.
I come now to the ſecond thing propoſed, viz. to prove, that this bleſſing is come upon the Gentiles, in the ſame extent and latitude in which it was given to Abraham himſelf: Now this is ſufficiently evident from the alone conſideration of the indefiniteneſs and univerſality of the expreſſion, the bleſſing of Abraham, we ſee the Apoſtle affirms, the bleſſing of Abraham is come upon the Gentiles, without any reſtriction or limitation, he doth not ſay, this or that part of the bleſſing, but the bleſſing abſolutely and unlimitedly.
It is true, notwithſtanding the indefiniteneſs and univerſality of the Apoſtles expreſſion; yet in caſe any part of the bleſſing vouchſafed to Abraham be of that nature, as that the Gentiles are ſimply and abſolutely incapable of it, or in caſe God himſelf hath any where elſe withheld any part of it from them, in this caſe a limitation and reſtriction muſt be underſtood, as neceſſarily implied in this general and univerſal expreſſion; but otherwiſe we ought to underſtand the Apoſtle, according to the full latitude of his expreſſion, the bleſſing, that is, the whole bleſſing of Abraham is come upon believing Gentiles.
And hence we argue: If the whole bleſſing of Abraham be come upon believing Gentiles. ſo far as they are capable of injoying it and God hath by no expreſs revelation of his will withheld it from them, and this to have God a God to him and his natural Seed, was an eſſential part of his bleſſing, which believing Gentiles are capable of injoying, and God hath not by any revelation of his will withheld from them, then this part of his bleſſing is come upon them in the ſame extent and latitude in which it was given to Abraham: But the former is true, therefore the latter.
It's true, If any man can make it appear, that this part of Abraham's bleſſing, viz. Gods ingaging to be a God to his Seed with him, be a bleſſing the Gentiles are incapable of injoying, or that God by any expreſs revelation of his will, hath withheld that part of the bleſſing from them, we ſhall ceaſe any further claim to it.
But as for the firſt, The incapacity of believing Gentiles to injoy this part of Abraham's bleſſing, ſure none can pretend it; for ſuppoſe it ſhould be granted (which is not) that believers under this preſent diſpenſation are not in a like capacity to injoy this good, that Saints in future times will be; or that their Seed are not alike capable of that good the Seed of Believers in thoſe times will be capable of: Yet none can ſay, that either believers, or their Seed, are incapable of what Abraham and his natural Seed were capable of: 'tis ſtrange how it is poſſible for any man to conceit ſuch a difference, either in the capacity of Parents or Children, or in the diſpenſation of God, that Believers under this preſent diſpenſation ſhould be wholly deprived of that part of the bleſſing, which Believers formerly injoyed, and ſhall again injoy at the call and converſion of the Jews.
And for the latter, Let any revelation of the will of God be produced, whereby he hath withheld this part of the bleſſing from Believers, and the controverſie is at an end. Till then we ſhall take it for granted, that the bleſſing of Abraham is in this extent and latitude, in and by Chriſt come upon believing Gentiles. And though it is granted, the direct deſign of the Apoſtle in this place is, not to aſſert the latitude and extent of Abraham's bleſſing, yet the indefiniteneſs and univerſality of his expreſſion is a ſufficient warrant for our interpreting the bleſſing in this latitude and extent pleaded for.