Infant Baptism Plainly Proved, Tract · Chapter 2
CHAP. II.
The ſecond ſubordinate Propoſition propounded, briefly explained, confirmed, Firſt, from the expreſs Letter of that Promiſe, Gen. 17.7. The true Sence of that Promiſe ſtated, and confirmed by a threefold Conſideration. Secondly, by ſeveral Promiſes and Prophecies, relating to New-Teſtament Times.
Prop. II.
THat this grand Promiſe of the Covenant is continued to New-Teſtament-Believers in the ſame Extent and Latitude in which it was at firſt gi… to Abraham. Or take it thus, This Promiſe always hath been, and ſtill is continued to all Abraham's Seed, in the ſame Extent and Latitude, in which it was at firſt given to Abraham their Father.
Look in what Sence it is to be underſtood as made to Abraham, in the ſame Sence it is to be underſtood as continued to his Seed, or to thoſe whoever they were or are, that were or are intended in this Term [Seed], and conſequently to New-Teſtament-Believers, they being undoubtedly intended in it. Plainly thus, as God in this Promiſe, as at firſt made to Abraham, had a particular reſpect to all his Children, immediatly proceeding from his own Loins, and only a more general reſpect to all his Poſterity, mediatly deſcending from him; and anſwerably each of his Children immediatly proceeding from him, had an actual Intereſt in the Promiſe, were in the Covenant, and had a right to the Sign and Token of it; whereas the reſt of his Poſterity, though God had a more general reſpect to them, yet none of them had an actual Right to the Promiſe, neither were they in Covenant as particularly conſidered, nor could have the Token of the Covenant duly applied unto them: So now in this Promiſe, as continued to Abraham's Seed, whether of the Jews or Gentiles, God always had, and ſtill hath a particular reſpect to all their Children immediatly proceeding from their own Loins, and anſwerably each one of them in particular are under the Promiſe, within the Covenant, and have a right to the Token of it; but as for their mediate Poſterity to God always had and ſtill hath a more general reſpect to them; yet none of them have an actual Intereſt in the Promiſe, neither can they rightfully have the Token of it applied unto them.
And if it be ſaid, In caſe God had only a more general reſpect to Abraham's Poſterity, mediatly deſcended from him, by virtue of which reſpect none of them were actually in Covenant, nor had a right to the Sign and Token; how came it to paſs that the Covenant was continued for ſo many Generations amongſt the Jews, and they had this Promiſe of God's being a God to them continued ſucceſſively from one Generation to another unto them?
I anſwer, to touch upon this by the way, it was thus: Firſt God enters the Covenant with Abraham, and therein promiſes not only to be a God to him in his own Perſon, but to be a God to his Seed, that is, as before proved, his natural Children, immediatly proceeding from his own Loins. Theſe Children, as in their Infancy, were under the Promiſe, as they were naturally deſcended from him, and they growing up to years of Maturity, ſo many of them as took hold of the Covenant had now the Promiſe continued to them in the ſame extent and latitude it was given to Abraham, it is now to them, and their Children immediatly proceeding from their own Loins. Theſe Children again, during their Infant-ſtate were under the Promiſe, as deſcending from ſuch believing Parents; and they again growing up to years of Maturity, ſo many of them as took hold of the Covenant had the Promiſe continued to them, in the ſame extent in which it was given to Abraham, and their immediate Parents, had it continued to them, and ſo from one Generation to another. But in caſe any of Abraham's immediate Children, as in the Caſe of Iſhmael, or of ſuch Parents as had taken hold of the Covenant, as in the Caſe of Eſau, did apoſtatize from God, they did thereby not only forfeit their own Intereſt in the Promiſe, but did cut off the Entail from their Poſterity: themſelves having loſt the Promiſe, or forfeited their Intereſt in it, their Children muſt needs loſe their Intereſt with them, and anſwerably they were to be caſt out of the Church, look'd upon and dealt with as Strangers to the Covenant, and Promiſes of it, till themſelves ſhould perſonally repent and believe: and in ſome caſes were to be cut off by Death, and if they were not, it was the fault of thoſe in whoſe hands the Adminiſtration of Church-Cenſures was put. But ſo long as Abraham's Poſterity did ſucceſſively, one Generation after another, embrace the Covenant; ſo long the Promiſe was continued to them in the ſame extent and latitude in which it was at firſt given to Abraham. And as it was thus in reſpect of the Jews, or natural Poſterity of Abraham, ſo it is in reſpect of the Gentiles. Whoever under the firſt Teſtament was, or under the New-Teſtament is to be accounted for Abraham's Seed, they always had and have the Promiſe continued to them in the ſame extent, and yet with the ſame limitations, in and with which it was given to Abraham; though it is true, Abraham in ſeveral reſpects had a preheminence above any of his Seed, as in reſpect of Paternity or Father-hood, ſo in reſpect of the Continuance of the Covenant amongſt his natural Poſterity; but this I ſay, Take Abraham as a believing Parent of natural Children, ſo as the Promiſe was made at firſt to him, and his natural Children immediatly proceeding from his own Loins, ſo it always hath been and ſtill is continued to all that were or are to be accounted for his Seed. And the Truth of this Propoſition is alike evident from Scripture with the Truth of the former. As,
I. It is evident from the very Letter of the Promiſe, I will be thy God, and the God of thy Seed, in their Generations.
God, we ſee, promiſes not only to be a God to Abraham's Seed, but to be a God to them in their Generations. Now in this Phraſe, [their Generations] their Children are included. [Thy Seed in their Generations] in this latter Branch of the Promiſe, is equivalent to [thee and thy Seed] in the former Branch of it, as that was made to Abraham as a natural Father of natural Children; for God to promiſe to be a God to Abraham's Seed in their Generations, is all one as if he had, (as before he did to Abraham) promiſed to be a God to them and their natural Children: So that in this Phraſe, in their Generations, is included the natural Children of all thoſe to whom the Promiſe doth appertain.
For the clearing up of this it muſt be premiſed, That in the ſame Sence this Branch of the Promiſe is to be interpreted, as it had reſpect and was continued to the Jews, who were Abraham's natural Poſterity; in the ſame Sence it is to be interpreted as it had reſpect, has been, or is continued to thoſe who from among the Gentiles were or are to be accounted the Seed intended in this Promiſe. And the Reaſon is evident, becauſe the Jews, his natural Seed, as grown up to years of maturity, held their Intereſt in the Promiſe, not meerly as his natural, but as his Spiritual Seed, as is partly evident from what is already ſaid, and will more abundantly appear from what follows. Hence undeniably, as, this Phraſe in this Promiſe was to be interpreted, as it reſpected the natural Poſterity of Abraham, ſo it is to be underſtood as reſpecting the Gentiles.
Now that this was the Sence of this Promiſe, as it reſpected Abraham's natural Seed and Poſterity, is evident three ways.
Firſt, Becauſe it can be no otherwiſe underſtood, but the Truth and Faithfulneſs of God will be impeached thereby. Let any other Sence imaginable be put upon this Branch of the Promiſe, and it will be found inconſiſtent with the Truth and Faithfulneſs of God in his Promiſes: for there is no other Sence, beſides that afore mentioned, can with any ſhew of reaſon be put upon it, except only this, viz. That when God promiſed to be a God to Abraham, and his Seed in their Generations, his meaning was, That he would be a God to them in the ſeveral Ages and Generations of the World, wherein they ſhould reſpectively live. But now this Sence is utterly inconſiſtent with the Truth and Faithfulneſs of God, in as much as in caſe this had been the ſence and meaning of this Branch of the Promiſe, then each one of Abraham's natural Poſterity would have had particular Intereſt in it, and conſequently God had engaged Himſelf to be a God to each of them: for in caſe this Phraſe [thy Seed in their Generations] extends not the Promiſe beyond thoſe immediatly and firſtly intended in that Term [Seed], then the Promiſe, to whomſoever it ſhould appertain, would have been a particular Promiſe, entitling each of them to the God promiſed. That it is to be underſtood as a particular Promiſe, as appertaining both to Abraham's natural Children, immediatly proceeding from his own Loins, and to his Spiritual Seed, entitling each of them to the Good promiſed, is paſt all rational doubt, and will be further proved hereafter: and anſwerably, in caſe that Phraſe, in their Generations, ſhould not extend the Promiſe beyond thoſe firſtly and immediatly intended in that Term (Seed), it muſt be ſo underſtood as appertaining to all Abraham's Poſterity; for that it did and doth in ſome ſence appertain to them, is expreſly declared in Scripture. But now it is undeniable, that God was not the God of Abraham's Seed in their Generations in this Sence; there were many of Abraham's Seed in after generations that God was not a God unto: So that let Men ſtudy to the utmoſt, they will never be able to find out any other Sence of this Promiſe, than that I have before given, as it reſpected Abraham's natural Poſterity, but it will be found inconſiſtent with the Truth and Faithfulneſs of God in his Promiſes.
Secondly, That this is the true ſence and meaning of this Branch of the Promiſe, is evident, becauſe God himſelf ſo expounds it, when he comes afterward to deal with the Jews in a Covenant-way; thus Deut. 29.10, 11, 12, 13. There we ſhall find, when God comes to renew his Covenant with him, he takes in their natural Children with themſelves, as Parents, into Covenant with Himſelf, and that in proſecution of this very Promiſe. In the 11th verſ. it is expreſly ſaid, The Covenant was entred with their little Ones. And that this was in proſecution of this Promiſe is expreſly affirmed, v. 13. And that he did not take them in meerly as they were of Abraham's Poſterity, is in part evident, and will further appear in the next particular. So that God himſelf expounds this Phraſe, in their Generations, as including Parents and Children.
Thirdly, That this is the ſence and meaning of this Branch of that Promiſe, is evident de facto. Abraham's natural Poſterity ſo long as the Covenant was continued among them, yea, not only his natural Poſterity, but alſo ſuch who from among the Gentiles took hold of the Covenant, enjoyed the Promiſe as including their Children with them. Parents and Children were always Joint-Heirs of the ſame Promiſe; what Parents ſoever, whether Jews or Gentiles, had the Promiſe appertaining to them, their Children had it alike appertaining to them. Now this is evident paſt all rational doubt theſe three ways.
Firſt, From the conſtant application of the Token of the Covenant, and that according to the appointment of God himſelf, to their Children, that both the Jews, and thoſe who from among the Gentiles joined themſelves to the Jewiſh Church, were according to the appointment of God to, and anſwerably did, apply the Token of the Covenant to their Children, is ſufficiently evident throughout the Old-Teſtament, and is denied by none.
2dly. This is evident from the Ground upon which the Token was applied to them, and that was their Intereſt in the Promiſe. And that the Token of the Covenant was applied upon that Ground, is ſufficiently evident from what hath been already ſaid. For,
1. It was applied under that very Notion and Conſideration, viz. as the Token of the Covenant.
2. The Application and Reception of it is ſaid to be the keeping of the Covenant.
3. The Command enjoining of it was grounded upon Intereſt in the Covenant.
4. Otherwiſe God could not truly ſay, it was the Token of the Covenant between him and thoſe to whom it was applied, which yet he doth.
5. Becauſe otherwiſe it had been the univerſal Duty of all Abraham's Poſterity, deſcended as well by Iſhmael as Iſaac, and by Eſau as Jacob, to continue the uſe of Circumciſion throughout all Ages, though rejected of God from being his People, which is abſurd to imagine.
3dly. Let this be added, that the Promiſe could not appertain to the Children we now ſpeak of, neither could they have been in Covenant, unleſs included in this Phraſe, Thy Seed in their Generations. That they had an Intereſt in that Promiſe, and were in Covenant, is undeniable from what hath been already ſaid. Now I ſay, they could have had no Intereſt in that Promiſe, neither could have been in Covenant, had they not been included in that Phraſe: For,
1. It cannot be ſuppoſed, neither will any affirm, they could have that Promiſe appertaining to them by virtue of any perſonal Act of their own: by what way, or through what means then can they be ſuppoſed to have had ſuch an Intereſt in the Promiſe, but only this, that it did reach and take in Children with their Parents? If any ſhall ſay, it was by virtue of their Relation to Abraham, as his Seed, though mediatly deſcending from him. To that I anſwer. That there is no Ground for this pretence, in reſpect of the Children of thoſe who from among the Gentiles embraced Abraham's Covenant, they were not either immediatly or mediatly deſcended from Abraham; hence in reſpect of the Children of Proſelytes, there is no other way imaginable how they ſhould come to an Intereſt in the Promiſe, and without that they could not have had the Token of the Covenant applied to them, which undeniably they had, but that before mentioned, viz. through the extent of the Promiſe as made to Parents and Children, in this Phraſe, Thy Seed in their Generations. And as for the Children of thoſe who were of the natural Poſterity of Abraham, neither could they have the Promiſe appertaining to them, as deſcended from him, and that is undeniable from hence, becauſe their Parents, as grown up to years of maturity, and as Parents they muſt be granted ſo to be, they had not the Promiſe continued to themſelves meerly as of the natural Poſterity of Abraham, but as having perſonally taken hold of the Covenant themſelves, and ſo as Believers, and conſequently as Abraham's Myſtical Seed. The truth is, that none of Abraham's natural Seed, whether grown up to years of Maturity, or Infants, beyond thoſe immediatly proceeding from his own Loins, as Iſhmael, Iſaac, &c. and they too only during their Infant-ſtate, had an actual and perſonal Intereſt in, or Right to the Covenant, or Promiſes of it, meerly as his Seed, or as of his natural Race and Poſterity. This is evident: for,
1. If any had an Intereſt in the Promiſe meerly as of Abraham's natural Poſterity, then all his Poſteri… would have had a like intereſt In it: but it is infallibly certain that all had not.
2. In caſe Abraham's natural Poſterity had had an Intereſt in the Covenant and Promiſes, meerly as ſuch, beyond his immediate Children; then Breach of Covenant on their part had been ſimply and abſolutely impoſſible, and conſequently they muſt neceſſarily have continued in Covenant till the Covenant it ſelf had been repealed, (which to this day is not, as will appear more fully by and by) and have enjoyed the full Good promiſed.
But now to ſay that Breach of Covenant on their part was impoſſible, is not only to contradict plain Scripture, but to charge God with the greateſt Unfaithfulneſs and Injuſtice. How came ſo many of Abraham's Poſterity to be caſt out of Covenant, if Breach of Covenant had been impoſſible on their part? Or if they are not caſt out of Covenant, how comes it to paſs that they enjoy not the Benefits of it? But that the Covenant is broken on their parts, is undeniable; which had it appertained to them meerly as Abraham's Poſterity, had been impoſſible, for Abraham's Poſterity they ſtill are.
3. In caſe all Abraham's natural Race and Poſterity had the Covenant with the Promiſes of it appertaining to them, meerly as his Seed; and if any as ſuch had, then all had, as is proved before; then none of them could have been juſtly or righteouſly finally cut off, caſt out, or excluded from, either the Covenant, or Common-wealth of Iſrael, either by the hand of God, or by any Eccleſiaſtical Cenſure. But that ſome, yea, or any of them, ſuppoſing their Apoſtacy from God, might be juſtly and righteouſly cut off, caſt out, and excluded, and that finally, from the Covenant, and Common-wealth of Iſrael, either the one or the other way, is certain. So that none of Abraham's Poſterity, beyond his immediate Children, had an actual perſonal Intereſt in the Covenant, or had the Promiſes appertaining to them, meerly as or becauſe they were of his Poſterity. And hence it will undeniably follow, that all thoſe of his Poſterity, that being grown up to years of Maturity, had their Intereſt in the Covenant continued to them, it was not meerly becauſe they were of Abraham's Poſterity, but becauſe themſelves had perſonally taken hold of the Covenant, and ſo were become his Myſtical as well as his Natural Seed; and all their Children had their Intereſt in the Covenant, not from their Relation to Abraham, as of his natural Poſterity, but from their Relation to their immediate Parents, by virtue of this Promiſe made to Abraham's Seed in their Generations.
Now then let but what hath been ſaid be well weighed, and fully underſtood, and no rational Scruple can remain in the Minds of any about the Truth of what we affirm. That which we affirm, is this, That the Covenant, and in particular this Promiſe of God's being a God to Abraham, and his natural Seed immediatly proceeding from his own Loins, was continued to his Seed, whether they were Jews, or Proſelyted Gentiles under the firſt Teſtament, in the ſame latitude and extent in which it was eſtabliſhed with, and made to Abraham at the firſt.
We ſee it is evident, Firſt, from the very Letter of the Promiſe. And that that is the true meaning of that Promiſe is evident, becauſe no other Sence can be put upon it; but the Truth and Faithfulneſs of God is impeached thereby, God himſelf ſo expounds it, and the Jews ſo enjoyed it throughout all Ages.
And in the ſame extent and latitude in which the Covenant and Promiſes were continued to Abraham's Seed under the firſt Teſtament, in the ſame extent and Latitude they are continued to his Seed under the ſecond Teſtament, which evidently appears, not only from hence, namely, Becauſe the Promiſe equally and alike concerns New-Teſtament-Believers, as Abraham's Seed under the firſt Teſtament, and no Alteration appears to have been made in the tenour of the Covenant, in regard of its latitude and extent. Which alone might ſuffice, ſeeing it muſt needs be high Preſumption for any to make any Alteration in the Covenant beyond what God hath done. But I ſay it appears not only from hence, but alſo from the Conſideration of the Notion under which thoſe that then had the Promiſe appertaining to them and their Children were look'd upon, viz. as Abraham's Myſtical or Spiritual Seed, which is the very ſame Notion under which Believers ſtill are look'd upon, as having the Promiſe appertaining unto them.
Now when the People of God under the firſt Teſtament had the Promiſe continued to them in this extent and latitude, viz. as reaching to and taking in their Children with them, and this as they were conſidered under this very Notion, as Abraham's Myſtical or Spiritual Seed. Who can entertain the leaſt doubt, whether it be continued in the ſame extent and latitude to the People of God under the ſecond Teſtament, ſeeing both thoſe under the firſt Teſtament, and theſe under the ſecond Teſtament are alike included in, and ſpoken to in one and the ſame Promiſe, and that as look'd upon in the Promiſe under the ſelf-ſame Notion and Conſideration?
Theſe things carry ſo much Evidence, that were they well conſidered, it may ſeem even impoſſible, but that this Controverſy, among all Perſons that give themſelves up to the Conduct of the Scriptures, muſt needs have a Period put unto it; and indeed it may ſeem utterly ſuperfluous to add any thing more, and therefore I ſhall more contract in what remains.
But to proceed, the Truth of this ſecond Propoſition is evident.
II. From the Promiſes and Prophecies of the Old-Teſtament, referring to New-Teſtament times.
They evidently ſhew, that God intended this Promiſe ſhould be continued to Abraham's Seed, that is, Believers under the New-Teſtament, in the ſame extent and latitude in which it was made to Abraham at firſt, viz. as taking in Parents and their Children. Thus it is evidently propheſied of, and promiſed to ſome, as in particular the Jews, that under the New-Teſtament they ſhould enjoy this Promiſe in the ſame extent and latitude in which it was made to Abraham, that is, That God would be a God to them and their Children with them. The Prophecies and Promiſes are obvious to all, that will but conſult theſe Scriptures; Iſa. 44.3. & 59.21. & 65.23. Jerem. 31.1. Ezek. 47.21, 22. Who, that reads theſe Scriptures, eſpecially as expounded by the Apoſtle Paul in Rom. 11.26. by that univerſal Phraſe, All Iſrael ſhall be ſaved, can doubt whether the Jews at their future Call and Converſion ſhall enjoy this Promiſe in the extent and latitude before mentioned? Surely all Men muſt unavoidably grant that they ſhall, neither do I know that any have expreſly denied it. Now it is certain they ſhall be received into the ſame Covenant that Believers are now under, they ſhall not have another Covenant diſtinct from that at preſent made with Believers. This is evident by comparing Jer. 31.31. with Heb. 8.8. Now the Covenant being one and the ſame, all the Promiſes of it may and ought to be indifferently applied unto all under it, and conſequently to believing Gentiles, as well as to the Jews at that their Call and Converſion; I mean, they may and ought to be applied indifferently both to believing Gentiles, and to the Jews, when the Good contained in them is not, either by the nature or kind of it, nor by any revelation from God, reſtrained to the Jews, as the Good of this Promiſe is not. And that we may and ought to apply ſuch Promiſes, though firſtly and directly made to the Jews, to believing Gentiles, is ſufficiently evident from the Apoſtles application of Promiſes to believing Gentiles, which were firſtly and immediatly made to the Jews. Compare Jerem. 31.31. with Heb. 8.8, 9, 10. Amos 9.12. with Acts 15.16. Theſe Promiſes primarily and principally reſpect the Jews at their future Converſion; yet, we ſee, the Apoſtle applies them to the Goſpel-Chuch under this preſent Adminiſtration. In like manner are thoſe other Promiſes, concerning God's pouring out his Spirit and Bleſſing upon the Off-ſpring of his People, his being a God of all the Families of Iſrael. And the like may and ought to be applied to believing Gentiles, though they have a moſt direct reſpect to the Jews.
So that it is evident from theſe Prophecies and Promiſes, that God intended to continue, and anſwerably has continued this Promiſe in the ſame extent in which it was made to Abraham, to believing Gentiles. The Promiſe is ſtill to them and their Seed, that is, their natural Children, as it was to Abraham, and his natural Children.