A Christian, Chapter 3
CHAP. III. The diſtinction of Abrahams ſeed into fleſhly and ſpiritual, into natural and believing, conſidered; whether the Infants of believers may not be called in the New Teſtament the ſeed of Abraham?
THE next thing which muſt have its place of conſideration, is that queſtion of Abrahams ſeed, with whom the promiſe was made; and upon this hinge hangs all the main weight on both ſides; and if we make out Infants of believers in the N. T. to be in Covenant, as Abrahams ſeed, the controverſy would be at end: To make out this, the moſt of the following Chapters are deſigned; only in this we ſhall fall more directly on the queſtion it ſelf.
Thoſe that differ from us make many diſtinctions of a fleſhly carnal ſeed of Abraham, and of a ſpiritual ſeed, a believing and a natural ſeed, which diſtinctions are taken out of Rom. 9.7, 8. Gal. 4.23. and Chap. 3.16. and moſt true, if well applyed; but before I come to open the Scriptures, I would premiſe theſe conſiderations concerning Abraham, and his ſeed.
1. That Abrahams ſpiritual ſeed were as much his fleſhly ſeed alſo, Iſaac as Iſhmael, except Proſelytes and Servants.
2. The Covenant was adminiſtred to all Abrahams natural and fleſhly Children, as if they had been ſpirituall, and before they knew what faith was, or could actually profeſs Abrahams faith.
3. It's no contradiction in d fferent reſpects, to be a ſeed of the fleſh by natural generation, and a Child under the ſame promiſe made with the Parent; for they both agreed in Abrahams caſe; none was a Child of promiſe, but as he came of Abrahams fleſh: and as he came from Abrahams fleſh, ſo every one had the ſeal of Gods Covenant on his fleſh: Thus a ſpiritual promiſe was made with Abraham and his carnal ſeed.
4. There was no diſtinction of Abrahams fleſhly ſeed and his ſpiritual ſeed, in the O. T. but all comprehended under the ſame Covenant, until they degenerated from Abrahams faith, and proved themſelves to be meer carnal▪ and rejected the promiſe.
5. There is a carnal and ſpiritual ſeed of Abraham, even under the N. T. as our Oppoſites muſt acknowledge, as well as Infants; ſo are the moſt viſible Profeſſors which they baptize; which may have no grace; and many prove carnal indeed, through the predominancy of their luſts and corruptions.
6. When there is mention of Abrahams carnal ſeed in oppoſition to ſpiritual ſeed, it cannot be meant primarily or ſolely of thoſe that deſcended from Abrahams fleſh: for then Iſaac and Jacob were the carnall ſeed, yea Chriſt himſelf, who as concerning the fleſh came of Abraham; it muſt be therefore of thoſe of Abrahams ſeed which degenerated, and ſlighted the Covenant of the Goſpel, and theſe were properly the carnal ſeed.
Suitable to this is that diſtinction of Abraham being a natural and a ſpiritual Father: For,
Firſt, He was a natural Father to theſe to whom he was a ſpiritual Father, as to Iſaac and Jacob, and the godly of their poſterity.
Secondly, All to whom he was a natural Father were under the Covenant, and had the ſeal, until they rejected themſelves; the promiſe took in both relations, as to outward adminiſtration, Rom. 3.1, 2, 3, 4. And if men truly ſtate things you may argue as much againſt Abrahams natural ſeed from enjoying theſe priviledges, as believers natural ſeed now, and with as much evidence of truth.
But let us weigh theſe Scriptures which are brought by our Oppoſites: Firſt, conſider that of Rom. 9.6, 7, 8. They are not all Iſrael that 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 promiſe are accounted for the ſeed.
The Apoſtle in this Chapter doth with a bleeding heart begin the ſad ſtory of the Jews rejection from being a Church, and ſpeaks as one loth to mention it, and therefore brings it in with a paſſionate and hearty Apology, v. 1, 2, 3. he was in heavineſs, he could wiſh himſelf foreign, accurſed from Chriſt, for his brethren, his Kinſmen according to the fleſh, that is, for theſe that we call Jews according to the fleſh.
Q. But what needed all this trouble to have a carnal generation of men cut of? why doth Paul Paul take on ſo heavily?
Sol. In the 4, and 5, v. he tels you, Who are Iſraelites, to whom pertains the adoption of glory, and the Covenant, and the giving of the Law, and the ſervice of God, and the promiſes, whoſe are the Fathers, of whom as concerning the fleſh Chriſt came: Here is a Catalogue of high priviledges which belonged to the Jews, which they were to be cut off from, which lay on Pauls heart, and was like to ſink him.
Ob. Well, might ſome ſay, v. 6. then the promiſe of God is in vain, if they be rejected unto whom the adoption and the promiſes belong.
Sol. The Apoſtle anticipates that Objection, Not as though the Word of God hath taken no effect; no, the promiſe is the ſame, and immutable; but they are not all Iſrael which are of Iſrael; neither becauſe they are the ſeed of Abraham, are they all Children, &c. This is the very natural coherence of theſe words; let us now uſe our judgements to diſtinguiſh and review the place, and we ſhall find it a weapon whoſe edge is turned againſt theſe that count it their own.
1. The Apoſtle is ſadly troubled for his kinſmen after the fleſh, for their rejection; his reaſon is, becauſe of the Covenant, and the promiſes made to them, becauſe they were the natural ſeed of Abraham: which holds forth that the promiſes and the priviledges of the Covenant were made indefinitely to all the Iſraelites.
2. That it's a moſt ſad thing to be excluded from the outward and general adminiſtration of the Covenant. Why ſhould Paul thus break out in his affections, for the loſs of outward priviledges, if it were not ſuch a mercy to be under them?
3. The Apoſtle holds forth, that perſons may be under the outward adminiſtrations of the Covenant, and yet not get the efficacy of it; v. 6. They are not all Iſrael that are of Iſrael; the Covenant was made with Abraham and his ſeed, all that were of him: and yet all were not Iſrael, that is, partakers of the inward life and efficacy of the Covenant; the Apoſtle only in theſe verſes endeavours to take off that Objection, that God had broke his Covenant by caſting away the Jews, and ſo diſtinguiſheth of theſe that were meerly of his fleſh, who had the outward adminiſtration, but not the inward fruit, and theſe which were elect in the promiſe, In Iſaac ſhall thy ſeed be called; the reſt he cals the Children of the fleſh, the former the Children of promiſe, v. 8. and ſo though they were under the outward diſpenſation of the Covenant, yet God was not mutable, nor his promiſe, though he rejected them becauſe of their own degeneration; ſo that the ſum of this place is,
1. That the Covenant was made in general with Abrahams ſeed, to all that came from him.
2. That in the adminiſtration of general and indefinite promiſes, there is a ſecret diſtinction, and a vein of election carried through the adminiſtration, that takes hold of ſome, not of others.
3. That none are the Children of promiſe, real Saints, but thoſe that have the true effects of the Covenant in their hearts.
4. That all Children of Believers, though the promiſe viſibly belong to them, as to Abraham and his ſeed, yet may not follow their Parents faith, and ſo not be Iſrael, though of Iſrael.
But here is nothing at all to demonſtrate that Infants, becauſe Children of the fleſh, are not under the promiſe: but rather the contrary; for in Iſaac ſhall thy ſeed be called, ſaith God; now he was a Child of Abrahams fleſh, as well as theſe which were caſt off, and yet a Child of promiſe; ſo God makes his Covenant indefinitely with believers and their ſeed, and yet the efficacy of the Covenant may reach but ſome, an Iſaac or a Jacob, an elect veſſel▪ and yet the other under the outward adminiſtration, until they manifeſt the contrary: But more of this from that, Acts 2.38, 39.
I come now to that other place ſo much urged by them, Gal. 3.16. Now to Abraham and his ſeed were the promiſes made; he ſaith not, to ſeeds, as of many, but of one, which is Chriſt: Now by Chriſt here cannot be meant barely Chriſt perſonal: for then no believer ſhould be accounted for the ſeed but only Chriſt; it muſt be meant of Chriſt myſtically or Politically conſidered, as the viſible Head of the Church; if to Chriſt myſticall, then to all the Elect as in him, and ſo to Infants as well as grown perſons, who make up that myſtical body: but thus the promiſe is conveyed under ground as it were, none knows the veins of it▪ thus in the Old Teſtament fleſh and fleſh came from Abraham, the Covenant adminiſtred to them both by its ſeal, yet one fleſh enjoying the ſpiritual bleſſings, the other rejected.
Take the promiſe to be made to Chriſt, the ſeed, as the Head of a viſible Church, then ſtill it ſpeaks for us; for Infants of believers were never caſt out of the viſible Church they were once in; and the promiſe is made now to them with their Parents, as ſhall be hereafter proved at large: but if we look no further back then the 14th v. of this Chapter, we ſhall receive ſome light to this: It's ſaid in the 13th v. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us, &c. that the bleſſing of Abraham might come on the Gentiles through Chriſt: Abrahams bleſſing what was it, but the promiſes, and the fruits, and priviledges of the promiſe and Covenant made to him and his ſeed? The ſame bleſſing is now come on the Gentiles, but through Chriſt, who took away all obſtructions in the paſſage of the Covenant by his death: Now,
1. This bleſſing of Abraham was not perſonal, but to him and his ſeed.
2. This very bleſſing is come on Gentile believers, as on Abraham: therefore it muſt come on believers of the Gentiles, and their ſeed alſo: For,
3. It cannot be called Abrahams bleſſing, except it come on the Gentiles according to the ſubſtantial terms of Abrahams Covenant: Now this was the abſolute form of Abrahams bleſſing, I will be a God of thee and thy ſeed; and this very bleſſing is come on the Gentiles through Chriſt, as it came on Abraham; and therefore it muſt be to believing Gentiles, and their ſeed: elſe it will neither be Abrahams bleſſing in the form, nor fatneſs of it; Abrahams bleſſing will deſcend on the Gentiles clipt half off, not like it ſelf: And it muſt needs be a very uncouth ſaying to all judicious ears, to ſay, that Abrahams bleſſing is come on the Gentiles by Chriſt, as it was on the Jews by Abraham, and exclude half the Subjects at once from any right to it; for ſo you muſt, if you caſt out the ſeed of Gentile believers.
And to what end ſhould the Apoſtle ſay The bleſſing of Abraham, and not the promiſe or Covenant is come to the Gentiles, but that he intended it to the Gentile believers and their ſeed, as formerly it came to Abraham and his? This ſhall be further cleared from Acts 2. and Rom. 11. in their order.
But in Gal. 3.29. the Apoſtle (ſay they) deſcribes who are the ſeed; If you be Chriſt's, then you are Abrahams ſeed, and heirs according to promiſe: So that now no Children born of believing Parents can be the ſeed; for they muſt be Chriſt's, according to that in v. 26. We are all the Children of God through faith in Chriſt Ieſus.
In general, not to omit that which Beza ſaith on the place, that Claromontanus Bible hath the words thus, and as he thinks more right, foreign, If you be one in Chriſt, then are ye Abrahams ſeed: This is ſuitable to the former verſe, where he ſaith, There is neither Iew nor Greek, neither bond nor free, &c. but ye are all one in Chriſt Ieſus; and if ye be all one, then Abrahams ſeed: From which,
1. It's clear the Apoſtle is endeavouring to take away all d fference between Jew and Gentile, and to hold forth their unity in Chriſt, where there is no diſtinction as formerly: but now the Gentiles being one in Chriſt, are Abrahams ſeed, as well as the natural and believing Jews.
2. The Apoſtle here hath no intent to ſhew the diſtinction of Abrahams ſeed as the ſubject of the outward priviledges, and adminiſtrations of Ordinances, but to ſhew that none are ſpiritually and really Abrahams ſeed, and heirs of promiſe, but ſuch as are Chriſt's, one in him with Abraham: For if this ſhould be the diſtinction of ſeed as the ſubject of outward Ordinances, it would be as much againſt profeſſing believers as Infants; for there is a carnal profeſſion as well as a fleſhly generation, the former more abominable.
The Propoſition from this expreſſion, as they draw it, is thus; None but theſe who are Chriſt's are Abrahams ſeed, and none are Chriſt's but reall believers, and therefore none but they muſt be baptized.
Thus ſome ſay (though weakly) The ſpiritual ſeed are now the ſubject of Baptiſm, the new Creature, the man in Chriſt, Baptiſm knows no fleſh, with many ſuch like expreſſions from this and other places: But let us weigh things.
1. If none but ſuch are Abrahams ſeed, and ſo none but ſuch the ſubject of Baptiſm, then viſible believers are not the ſubject of Baptiſm; for they may not be Chriſts', or new Creatures, no more then Infants; hardly one among twenty that are truly in Chriſt among the moſt glorious of them, and ſo not Abrahams ſeed.
2. None muſt be baptized at all upon this account; for who knows who is Chriſt's according to election and ſaving faith?
If they ſay We have charitable grounds to believe ſo of viſible Profeſſors, until we ſee the contrary;
I anſwer, This is nothing to the Queſtion, as it is ſtated, nor as it lies in the text; the text ſaith, If ye be Chriſt's, then ye are Abrahams ſeed: You ſay none are in Chriſt but real believers, and you muſt baptize none but a ſpiritual ſeed, and new Creatures, which will require not only a judgement of charity, but infallibility to determine.
2. The Apoſtle is here deſcribing what the real ſeed and ſpiritual ſeed are, as having an inward right to Chriſt, and not what the apparent ſeed of Abrahams was: For,
1. Mark whom he ſpeaks unto; to grown perſons, the Galatians, who were viſible Profeſſors and Believers.
2. He puts them to a trial of themſelves, whether they were Chriſt's or no, after they had made a profeſſion; for they having legaliz'd, and returned to look after Jewiſh Ordinances and works, he tels them, their Ordinances were nothing, their priviledges nothing, being Jew or Greek, but as they were in Chriſt: The ſame he follows on, Chap. 6.15. In Chriſt neither circumciſion nor uncircumciſion availeth any thing, but a new Creature: So that the Apoſtle here puts an [If] to the profeſſing Galatians, If ye be Chriſt's, then are ye Abrahams ſeed.
3. If you have no more but the judgement of your charity to diſtinguiſh thus of men in Chriſt, real believers, and Abrahams ſeed, then we have the ſame ground of charity to act on Infants of believers: For,
1. They may be Chriſts as well as grown perſons.
2. God would have us account them holy, as we ſhall prove from that, 1 Cor. 7.14.
3. Seeing they have been taken into the ſame Covenant.
4. Seeing Chriſt ſhewed ſo much reſpect to Infants, when brought to him. To judge a viſible Profeſſor to be Chriſt's and Abrahams ſeed, I have nothing but the purblind eye of my probable judgement. To judge a believers Infant Chriſt's, I have a general Scripture aſſertion, and the ground of an indefinite promiſe, which is more then all my conjectures: So that,
1. Viſible Profeſſors are not the ſpiritual ſeed of Abraham; for they may not be Chriſt's; therefore there is no ſpiritual ſeed but theſe that have ſaving faith, which all have not.
2. Infants of believers are as much the ſpiritual ſeed of Abraham as viſible profeſſing believers, and we have as much ground to judge of the one as the other, until they manifeſt the contrary; and our judgement on them may have leſs deceit in it then there is in that we paſs on grown perſons.
3. If you will diſtinguiſh of Abrahams fleſhly ſeed and ſpiritual under the Goſpel, you cannot apply it to Infants, but to profeſſing believers; for the Children of believers are not the fleſhly ſeed of Abraham; but if there be any ſuch diſtinction, it muſt be between viſible grown Profeſſors, of whom ſome are ſpiritual, and Chriſt's; and others carnal, and born under Mount Sinai, and not Chriſt's.
4. It's a true rule in Logick, that in every good diviſion, Partes debent inter ſe opponi, The Parts ought to be oppoſite: Now to be born from Abraham both as a natural and ſpiritual Father, was both common, through the promiſe in the Old Teſtament, and not univerſally oppoſite; and ſo it may be now; an Infant is born of the fleſh of a believer, yet the Covenant makes the believer a ſpiritual Father in ſome reſpects, as well as a natural.
5. The ſeed takes its denomination from the Covenant, and its tenure; and if the Covenant be made to Abraham and his ſeed, and theſe were at firſt Infants of his body, and renewed with believers in the N. T. as we ſhall prove in the following Diſcourſe: then Infants of believers are the ſeed now as well as formerly, Abraham only being the firſt root and Father.
6. Viſibility of profeſſion doth no more make a man of the ſpiritual ſeed, and ſo Chriſt's now under the New Teſtament, then the Covenant in its outward adminiſtration in the Old, made all the Jews and their Children really new Creatures, and a ſpiritual ſeed; for under the one, and the other, perſons may be carnal.
All theſe conſiderations are to ſhew that theſe places of Scripture are miſtaken, and doe not ſhew who is the ſeed as to Ordinances, but who are the ſeed as to election and ſalvation; and that Infants may be as well the ſeed, notwithſtanding all theſe places, as well as viſible Profeſſors.
Q. If any ſay, But we have no warrant to judge of any but by viſible profeſſion.
Sol. 1. Let us judge as God would have us, and we ſhall find as much ground to paſs ſuch a judgement on Infants as them; if God call them holy, we may do ſo, and it will be dangerous then to call them unclean.
2. The promiſe is the ſurer way of judging, ſeeing at beſt we can but judge externally, and with hopes; and it's better to rely on God, and to expect what he will do through his promiſe, at leaſt on ſome, then to truſt my own judgement.
3. The Word owns Infants of believers viſibly, as we own viſible Profeſſors, as the Scriptures following will demonſtrate.
For the preſent, ſeriouſly view all theſe places together, Gen. 17.7. Acts 2.38, 39. Deut. 30.6.11, 12, 13, 14. Rom. 10.1, 6, 7, 8. with Heb. 8.10, 11. Jer. 31.22. Eſay 65.23. with many ſuch places, that hold forth the ſeed to Infants as well in the New Teſtament as in the Old.
I end this Chapter with this conſideration, that if you exclude Infants of believers to be Abrahams ſeed, upon this ground becauſe they are not the ſpiritual ſeed: then daſh out the name as well of grown Profeſſors to be Abrahams ſeed, who are no more ſo really becauſe of that, then theſe Infants, and we ſhall quit the one with the other, and then there ſhall be found no viſible ſubjects of Baptiſm, either of Infants or grown perſons: for they are both, as to election and inward grace, unknown to us to be Abrahams ſeed; they were both formerly accounted Abrahams ſeed, grown perſons, and Infants eſpecially by the Covenant; and now the one is to be accounted Abrahams ſeed, viz. grown perſons profeſſing, though they may have no right to the inward grace of the Covenant; and Infants who had firſt right next to Abraham, muſt be excluded, though they have never ſo real an intereſt, becauſe they are Infants, and cannot ſpeak for themſelves: But ſo much of this; the next Chapter will ſecond this.