Abraham Thou shalt keep my Covenant therefore thou and thy Seed after thee in their Generations And that it may clearly appear how this Command doth warrant yea require the Application of Baptism to the Infant-Seed of Believers as they are Subjects of the Promise these five things must be distinctly proved 1. That by Covenant in this Command is meant the Token of the Covenant 2. That the Covenant of Grace always had and still hath an out outward Token annexed to it 3. That this Command obligeth not only Parents to have the Token applied to themselves but to apply it or to take care that it be applied to their Infant-Seed as Joint-Subjects with them of the Promise 4. That as Circumcision was the Token of the Covenant during the Old-Testament-Administration so Baptism is the Token of the Covenant under the New 5. That this Command doth equally and alike concern Believers with respect to Baptism as it did the Jews with respect to Circumcision These five things being cleared up and proved what we affirm will be sufficiently established And therefore for the first 1. That by the Covenant in this Command is meant the Token of the Covenant This is plain from the Verse immediatly following Only let it be observed that the Covenant is first more generally laid down Thou shalt keep my Covenant thou and thy Seed after thee in their Generations And then what should be this Covenant at that time during the first Administration is declared in the next Verse it should be Circumcision The Command requires the keeping of the Covenant in general Circumcision is specified to be the Covenant at that time to be kept though not the only Covenant to be kept 2. That this Covenant which hath been already proved to be the Covenant of Grace always had and was to have and consequently still hath a Token annexed to it This is evident 1. From the express Letter of the Command We evidently see the Command is given to Abraham's Seed in their Generations that is to all his Seed in their Generations 'T is not limited to either his Natural or Spiritual Seed but takes in both And that this Command reacheth Abraham's Spiritual Seed as well as his Natural is further evident because the same Persons must needs be intended in the Command that are intended in the Promise vers 7. Now Abraham's Spiritual as well as his Natural Seed were undoubtedly intended in the Promise Hence this Command obligeth the one as well as the other So that while Abraham had a Seed upon the Earth they in their Generations that is they and their Children are under the Obligation of this Command which undoubtedly proves that this Covenant always had and was to have a Token annexed to it otherwise God would not command Abraham's Seed in their Generations to keep the Covenant unless there had been a Covenant that is a Token to be kept 2. And yet further this is evident de Facto that there always has been and still is a Token annexed to the Covenant That it had a Token annexed to it during the Old-Testament-Administration is granted by all and that it still hath a Token and that Baptism is that Token will appear when I come to the fourth Particular And therefore 3. That this Command obligeth Parents not only to have the Token applied to themselves but to apply or take care that it be applied to their Infant-Seed This is evident two ways 1. From the express Letter of the Command Abraham's Seed in their Generations are expresly commanded to keep the Covenant and under that Phrase their Generations we are to include their Infants both Parents and Children are included in the Promise and consequently both must needs be included in the Command So that Children are under the Command to keep the Covenant which in respect of them can only intend their reception and bearing of the Token of it and so they are under the Obligation to keep it Whence they not having it applied to them are said to break the Covenant And if they are thus far to keep it it will undeniably follow that it is their Parents duty to take care that it be applied to them 2. This is evident from the Displeasure of God against Parents when the Application of the Token of the Covenant to their Children hath been neglected Exod. 4.24 25 26. From whence it is plain that as the Infants of Abraham's Seed be they Jews or Gentiles are under the Obligation to keep the Covenant that is the Token of it so it is the Duty of Parents to take care that it be applied to them and answerably that they do keep it 4. That as Circumcision was the Token of the Covenant under the First-Testament so Baptism is the Token of the Covenant under the New That Circumcision was the Token of the Covenant under the first Testament is expresly declared Gen. 17.19 And that Baptism is the Token of the Covenant under the New-Testament is evident in the general 1. Because unless Baptism be the present Token the Covenant hath no Token at all which we proved before it was to have Now if Baptism be not the Token what is the Token to be kept The Command is yet in force therefore there is a Token still to be kept But now there is no Token can with any shew of Reason be supposed to be intended in this Command but only Baptism and therefore that must needs be the present Token of the Covenant 2. This will more fully appear if we compare Baptism with Circumcision the former Token of the Covenant Look what Ordinance under the New-Testament most exactly agrees with Circumcision and serves to those uses and ends for or with reference unto which a Token was annexed to the Covenant that must needs be the present Token and that is undeniably Baptism For let us but consider what were the Uses and Ends with reference whereunto Circumcision the first Token of the Covenant was appointed and we shall find that Baptism is appointed with reference to the very same Ends and Purposes As for Instance 1. Circumcision as the Token of the Covenant was that solemn Rite or Ordinance whereby Persons were admitted into and incorporated in the Church visible Now that Baptism is appointed for and serves to the same use and end is plain 1 Cor. 12.13 2. Circumcision was appointed for the sealing confirming and assuring to those that were the Subjects of the Covenant all that Good or all those Benefits and Blessings contained in it Hence it is said to be to Abraham a Seal of the Righteousness of Faith And of what use it was unto him with respect unto the Righteousness of Faith of the same use it was to him with respect to the whole Good of the Covenant And look of what use it was to Abraham of the same use it was to all that were the due and proper Subjects of it seeing he received it not only as a particular
Infant-baptism Plainly Proved A DISCOURSE WHEREIN Certain select Arguments for INFANT-BAPTISM formerly syllogistically handled are now reviewed abbreviated and reduced to a plain Method for the benefit of the Unlearned and Persons of weaker Capacity By JOSEPH WHISTON With a large Epistle to the Pious and Learned among the Anti-paedobaptists especially the Authors of the late Confession of their Faith Ye do err not knowing the Scriptures Mat. 22.29 Quo imperitior Sermo hoc illustrior Ratio est Minutius Felix LONDON Printed for Jonathan Robinson at the Golden Lion in St. Pauls Church-yard 1678. Christian Reader THe ensuing Sheets are only an Epitome of that Plea I have heretofore more largely managed on the behalf of the Covenant-Interest and Baptism of the Infant-Seed of Believers wherein as thou hast the main Principles I have proceeded upon so the Strength of those Arguments urged for their establishment in a Method better suting ordinary Capacities The Alterations I have made are only such as either the Method I have now proceeded in made necessary or I judged useful for the more full explication of those Principles and enforcement of those Arguments with reference whereunto I have sometimes made considerable Additions which I can with much freedom and cheerfulness of Mind put into thine hands because they now for some years have offered themselves to the severest Test of the most Critical Opposers of the Practice pleaded for who either have utterly declined their Examination or after the strictest Examination of them have not been able to produce any just exception against them And besides they are now reduced to such a Method and clothed in such a Dress as subjects them to thine own Test and Examination thou mayest as I may say see with thine own Eyes Here are no Majors or Minors to puzzle thy Head withal but as the Propositions containing the Principles I have proceeded on are plainly set down so their Explications and Proofs are both in respect of Method and Terms used accommodated to thine own Vnderstanding Neither is there any great Strength of Memory required to retain the first Proposition with the Evidence given in thereunto till thou comest to the second nor to retain that or the second till thou comest to the third nor any great Acuteness of Vnderstanding to discern the reference that one Proposition hath to another nor how the main Conclusion results from them all three as laid together Yet this must be said it cannot be rationally expected that a Truth perplexed with such variety of Disputes and entangled with such variety of Objections as this contended for hath been should immediatly be extricated out of all and made to appear with that clearness as that it should command the Vnderstandings of all Men to a submission thereunto without some Diligence used and some Prudence exercised both in examining the Principles laid down with the Evidence given in for their Confirmation their subordination and reference the one to the other and the justness of inferring and concluding the Truth asserted from them all The Method Christian Reader that I would commend unto thee in examining what is here offered is the same that I formerly advised to 1. Throughly enquire into and labour to come to a Resolution about the Covenant-Interest or Federal Holiness of the Infant-Seed of Believers For though our Brethren of the Antipaedobaptist Perswasion seem willing to avoid a Contest about this and to think that the main Difference between them and us is about their Baptism yet indeed it is quite otherwise Would they but bonâ fide own and assert their Covenant-Interest with us our Differences would be brought into a much narrower Compass than now they are neither should we look upon these Contests of such an importance as at present we cannot but do 'T is their Covenant-Interest that we mainly contend for and whosoever shall grant that I doubt not but they will be easily brought by the Evidence that is and may be when necessary produced from the Scriptures for their Baptism if not to Compliance with yet to cease all further Opposition against it 'T is then their Covenant-Interest that I would advise thee first to enquire into and labour to come to a Resolution about and in order thereunto to search into and labour to get satisfaction about the Covenant as at first establish'd with Abraham When the Apostle would establish the Doctrine of Justification by Faith without the Works of the Law he refers us once and again to the way and manner of Abraham's Justification see Rom. 4. begin Gal. 3.6 plainly shewing that God set a Pattern in Abraham according to which he would ever after proceed in justifying the ungodly as the Apostle speaks So in all other things appertaining to the Essence and Substance of the Covenant he hath set a Pattern in Abraham according unto which he always hath and will deal with all who are taken into the same Covenant with him Hence would we be satisfied about the Tenour of the Covenant in regard of its Extent and Latitude that is would we know whether it extends to and takes in Children with their Parents or be only made with Parents themselves put that Question to our selves that the Apostle doth Rom. 4.3 What saith the Scripture that is In what tenour doth the Scripture declare that the Covenant was made with Abraham And we shall evidently find it was made not only personally with Abraham but with him and his Seed that is his Children immediatly proceeding from his own Loins The evidencing of this is the design of my first Proposition And having found out the true tenour of the Covenant as at first established with Abraham the Father of the Faithful Then proceed to enquire how it hath been hitherto and still is continued to all his Seed whether of his natural Posterity or of the Gentiles and thou wilt evidently find that as it is the Covenant established with Abraham that is the Covenant Believers are still under so that it always hath been and still is continued in the same tenour to them all This my second Proposition with the Evidence given thereunto proves pardon me though I say it against all rational Contradiction And clearly understanding and being establish'd in the Truth of these two first Propositions thou mayest regularly proceed to the examination of the third Neither do I much doubt thy ready Compliance with that and consequently the Truth contended for And the truth is were but what Mr. Baxter hath said to prove the Church-Membership of the Infant-Seed of Believers an Abbreviation of which is now extant and what is even here offered for the establishing of their Interest in the Conditional Covenant of Grace from whence their Right to Church-Membership doth arise and the Arguments to prove the Rightfulness of their Baptism upon supposition of that their Covenant-Interest and Right to Church-Membership thorowly and impartially weighed I cannot but hope this Controversy would hasten to a Period among
immediatly discern such evident Notices of the Mind and Will of God concerning the Infant-Seed of his People as upon which our Understandings taking hold and we being guided by the further Manifestations that God from time to time till the sealing up of the Vision as Daniel speaks hath made of his Mind and Will concerning them we shall as by a safe Clew be led to such a clear Insight into and Understanding of the Agreeableness of that Practice we inquire after to the Mind and Will of God as we may comfortably acquiesce and proceed on therein For the clearing up of which let a threefold Proposition with that Evidence the Scriptures both of the Old and New Testament give unto each of them be carefully attended to Prop. I. That when God at the first Establishment of his Covenant with Abraham promised to be a God to him and to his Seed in their Generations he in that Term Seed intended his natural Children immediatly proceeding from his own Loins 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 given to Abraham Prop. III. That all those that are under or are the actual Subject of that grand Promise of the Covenant are the due Subject of Baptism Supposing the Truth of these three Propositions none can with the least shew of Reason question the Agreeableness of that Practice of Infants Baptism the Practice enquired after and by us contended for to the Mind and Will of our Lord Christ To begin with the first Viz. Prop. I. When God at the first Establishment of his Covenant with Abraham promised to be a God to him and to his Seed in their Generations be by that Term Seed firstly and immediatly intended his natural Children and that as immediatly proceeding from his own Loins For the right understanding of this Proposition and preventing all Mistakes about it I readily grant yea positively affirm that together with his natural Children his Spiritual Seed viz. true Believers whether living under the Old or New-Testament-Administration were included and as taken of his natural Seed I do not say that his Children immediatly proceeding from his own Loins were only but this I say they were firstly and immediatly intended I readily grant the Promise had a respect unto and did include all the natural Jews yea even those yet in being Yet this must be carefully observed That though in this Term Seed God intended and had respect to all Abraham's natural Posterity as well as his Children immediatly proceeding from his own Loins yet he did not intend nor had respect to both as falling under one and the same Notion had Consideration As for his Children immediatly proceeding from his own Loins he intended and had respect to them as severally and particularly considered that is he intended and had respect to each of them in particular as Ishmael and his Children by Keturah as well as Isaac but as for his Posterity mediately proceeding from him as all the Jews in following Ages God intended and had respect to them in this Promise only as more generally considered that is he intended and had respect to them only in general as Abraham's Posterity but he intended them not nor had respect to them as severally and particularly considered Hence no one of Abraham's Posterity beyond those that did immediatly proceed from his own Loins had this Promise appertaining to them as singularly or particularly considered meerly as of his natural Seed but whosoever among them were in Covenant or had the Promise appertaining to them they were either such as had personally taken hold of the Covenant themselves or were the natural Children of those who had so done So that for the understanding the full Mind of God in that grand Promise we must distinguish of this Term Seed or of this Seed of Abraham to whom the Promise was made as thus Abraham's Seed is either Natural or Spiritual Again take it of his Natural Seed so they were either such as proceeded immediatly from his own Loins or such as proceeded from those who originally descended from him and were on that account to be reckoned as of his Posterity Now take the Promise as respecting both Abraham's natural Seed immediatly proceeding from his own Loins and also his Spiritual Seed so it was intended of and had respect to each of them in particular But take it as respecting his natural Seed mediatly descending from him in after Ages so it intended and had respect to them only in the general but did not intend nor had respect to any taken apart and singly by themselves As for Instance take the Promise as respecting Abraham's immediate Children so it intended and had respect to Ishmael as well as Isaac and to each of his Children by Keturah as well as either Ishmael or Isaac but take it as respecting his Posterity in after Ages suppose Jacob or any of his Children in Ages at a greater distance from him suppose Moses David or the like so it did not intend them in particular only had a more general respect unto them as of Abraham's Posterity but had no other respect to them than it had to any other of his Posterity that were or are alike descended from him with them But now this I say however this Term Seed is to be understood yet Abraham's natural Seed or Children immediatly proceeding from his own Loins were firstly intended as the immediate and next Subjects of the Promise with Abraham himself Yet further for the fuller clearing up the Mind of God in this Promise and that our Foundation to the main conclusion may be more firmly laid Two things must be carefully observed and remembred 1. That as this promise had a respect to Abraham's whole Seed according as is before opened so it was made to them in their respective Generations that is to them and their Seed that is their natural Children immediatly proceeding from their own Loins 2. That as it respected all Abraham's natural Seed immediatly proceeding from his own Loins and his Spiritual Seed with their respective Children immediatly proceeding from their own Loins as severally and particularly considered so it was made only conditionally it did not secure the Good contained in it absolutely let them live how they would but it did suppose and indispensibly require That as the natural Children of Abraham so the natural Children of all his Seed as grown up to years of Maturity should personally take hold of the Covenant themselves as perform the Conditions of it in their own Persons so that his Spiritual Seed should continue in that way of Faith and Holiness they were entered into in order to their respective enjoyment of the Good promised But to come to the Proof of this first Proposition That Abraham's natural Seed immediatly proceeding from his own Loins were intended in this Promise as the first and next Subjects of it is so
carefully observed that in case it had been disanull'd at any time before our Lord Christ came in the Flesh yea or by him when he was come and that it hath been disanull'd at any time since or by any other I suppose no Man will affirm it had been all one as to the Apostles design for if it had been disanull'd before Christ came or by him when he was come the Apostle could not have proved that the Blessing of Abraham was come upon the Gentiles through Christ as believed in as we see he doth from the tenour of that Covenant any more than if it had been disanull'd by the Law So that undoubtedly this Covenant is the very Covenant under which Believers still are 2. Let is be considered that it is by virtue of this very Promise contained in this Covenant that Believers are Heirs of the Blessing of Abraham thus vers 29. So that not only the Blessing of Abraham is come upon believing Gentiles but is come upon them through this very Promise and that as they are considered under the Notion of Abraham's Seed which puts the matter out of doubt When Believers are under this very Promise or Heirs to the Good or Blessing contained in it as they are Abraham's Seed who can doubt whether the Covenant the grand Promise of which they are under and that as they are become Abraham's Seed be that Covenant that they are now under So that that Covenant establish'd with Abraham is the very same Covenant of Grace that Believers are now under is too evident to be denied by any that are but indued with human Modesty And whereas some may yet say The Scripture seems evidently to distinguish between that Covenant the Jews were under during the Old-Testament-Administration and that Believers are under since the Gospel-Administration calling the one the Old Covenant the other the New The Answer is at hand viz. That it is readily granted that the Jews were under a Covenant that Believers now are not under but that was not that Covenant made with Abraham but the Covenant made at Mount Sinai Hence the Covenant the New-Testament calls the Old Covenant was that made at Mount Sinai and not this made with Abraham The words are plain Gal. 4. latter end Heb. 8.8 So that it is past all rational doubt it was the Covenant of Grace that very Covenant that Believers are now under that was establish'd with Abraham the Establishment of which is recorded Gen. 17.7 And here we might further confirm what hath been hitherto pleaded for namely that the grand Promise of the Covenant is continued to Believers under the New-Testament in the same extent and latitude viz. as including their Infant-Seed with them in which it was at first made to Abraham for if the Covenant be the same the Promises of it must needs be continued in the same tenour in which they were at first made unless God himself and made any alteration which it is certain in this respect he hath not done These things appear with so much evidence that it is to admiration how they should meet with any Contradiction from any that pretend to take the Scripture as the Rule of their Faith and Practice Object 3. It may be some will yet further say That suppose it be granted that the Covenant then establish'd with Abraham was not only a Covenant of Grace but the Covenant of Grace under which Believers always have been and still are ye the Infant-Seed of the People of God under the First-Testament might be only under the external Administration of it and not taken in as Parties in the Covenant it self and hereupon that Administration ceasing they are no ways concerned in the Covenant either in regard of the Administration or the Substance of it Answer 'T is true some seem to think so but their Discourses are cloathed with such Confusion and Obscurity that it is hard to find out what they mean But that Infants were not only under the external Administration of the Covenant but were taken in as Joint-Parties with their Parents in the Covenant it self is superabundantly evident from what hath been already said Those that were under the most essential Promise of the Covenant must surely be under or in the Covenant it self Now I have sufficiently proved that Infants of Govenant-Parents were from the first establishment of the Covenant under the Promise of God's being a God to them which is the most essential Promise of the Covenant yea a Promise that virtually comprehends the whole Good contained in the Covenant So that undoubtedly they were not only under the external Administration but in the Covenant it self Possibly some will yet say Grant them to have been under this Promise and answerably in Covenant yet might not this Promise at least as appertaining to Infants be an Appendix to the Covenant of Grace and not of the Essence or Substance of it as the Promise of the Land of Canaan was To that I answer No 't is a Promise that undoubtedly appertains to the Essence of the Covenant 't is that which as I have said virtually includes the whole Good of the Covenant And how absurd and unreasonable would it be to take the Promise as made to Parents as of the Essence of the Covenant when yet as made to their Infants as only an Appendix to it especially when it is but one Promise consisting of two Branches made to one and the same Person Neither doth the Scripture give the least Ground for such an Imagination Now these Objections being answered I shall proceed to the third Proposition only as previous thereto let it be observed That I have been hitherto only proving the Interest of the Infant-Seed of Believers in the Covenant and in special in that grand Promise of it concerning God's being a God to them And this was absolutely necessary to be proved before their Right to Baptism be proved seeing their Right to Baptism follows upon cheir Interest in the Covenant and is applied to them on that Ground CHAP. IV. The third subordinate Proposition laid down proved three ways further confirm'd from those Instances of whole Houses being baptized recorded in Scripture Prop. III. THe third Proposition then is this That all those that are under or are the actual Subjects of that grand Promise of the Covenant wherein God promiseth to be a God to Abraham and his Seed in their Generations are the due Subjects of Baptism and ought according to the revealed Will of our Lord Christ to be baptized That the Infant-Seed of Believers are the proper Subjects of that Promise hath been already proved I am now to prove that they being under or the proper Subjects of the Promise are the due Subjects of Baptism Now this may be evidenced past all rational Contradiction these three ways I. From the Command of God enjoining and expresly requiring all Abraham's Seed in their Generations to keep the Covenant The words are express Gen. 17.9 And God said to
Command that the Token of his Covenant whatever that should be should be kept both by Parents and Children which Token of the Covenant we say was Circumcision under the first Testament but now is Baptism And besides there are other Arguments which you cannot certainly be unacquainted with which do supposing that their Foederal Holiness and Church-Membership undeniably establish the dueness and rightfulness of their Baptism So that I conceive you cannot possibly grant their Foederal Holiness and Church-Membership but you must grant their Baptism Now for you to overlook all these Arguments and fain us to argue quite otherwise than indeed we do or if possibly any have done yet their Mistakes have been rectified is to say no more matter of great admiration The reasons of your so doing must be left with your selves yet I cannot but tell you that such Dealings have a sad tendency to obstruct that good Design viz. the Reconciliation of our mutual Love each to other which you seem to carry on It will beget a kind of Suspicion in the minds of Men that you too wilfully shut your Eyes against that Light that is held forth unto you Secondly You only single out some of those Scriptures and Arguments drawn from them that we make use of as additional Enforcements but not as demonstrative of themselves Thus for those Instances of whole Families being baptized we only improve them as a further Confirmation of our main Arguments but not as demonstrative as of themselves and that upon supposition of the foederal Holiness and Church-Membership of the Infant-Seed of Believers and the validity of those Arguments we have urged for their Baptism upon that Supposition That these Instances may be taken in as additional Confirmations of our Practice I am verily perswaded your selves will not deny So that alas Brethren what a slender account have you given us of the Reasons of your non-acquiescence in what is urged by us against you No wonder if you so greatly mistake us on the one hand and on the other hand overlook our main Arguments and then only take notice of what Scriptures and Arguments we make use of only as additional Confirmations though you cannot comply with our practice 2. That which I cannot but judge alike blame-worthy in you is your too evident Partiality This is so apparent in you Citation of and Remark upon Dr. Lightfoot's Interpretation of that Rom. 4.11 that it is a wonder your selves should not see it The Doctor conceives that Circumcision is there said to be a Seal not meerly for in some sence he grants it might be of that Righteousness Abraham had while in his Vncircumcision but more especially of that Righteousness which his uncircumcised Seed that is believing Gentiles should have when they should come to imitate his Faith Now you conceive that this is so evidently the true sence and meaning of the Apostle in that place that it is impertinent for any to alledge that Scripture to prove that Circumcision was a Seal of the Righteousness of Faith either to Abraham himself or to any of his circumcised Posterity But Brethren let me prevail with you seriously to weight these few things which I shall but as it were propose to your consideration 1. Consider that this Interpretation seems utterly inconsistent with the Apostle's design and scope in that place The Apostle's design is to shew that Abraham both had a Righteousness imputed to him and had Circumcision given him as a Seal thereof That he might be the Father of all that should believe who were of the Circumcision but this Interpretation supposes him already their Father 2. But secondly And rather consider the utter Improbability that this is indeed the true sence and meaning of the Apostle let me say cum pace tanti viri that the Doctor 's words are so far from having any evidence as you conceit that they have not any probability of Truth in them For 1. Should it be granted which yet it is not that Circumcision might be of this use as applied to Abraham himself who was the Father of all that should believe yet why it should be of the same use as applied to all his natural Posterity as this Interpretation takes it for granted that it was no reason can be imagined A Seal is for confirmation of somewhat to the Parties to whom it is given now why God by this seal of Circumcision should confirm to the Jews the Promise of justifying the Gentiles through a Righteousness imputed to them upon their believing when it did not seal or confirm the same Good to themselves is hard to imagine 2. Circumcision is expresly said to be the Token of that Covenant established with Abraham and his Seed in their Generations but now the Imputation of Righteousness to us Gentiles upon condition of our believing was no Article on God's part in the Covenant as entred and established with Abraham's natural Seed at least as severally and particularly considered and as the Covenant was so entred with them Circumcision was the Token of it Hence how it could seal to them what was no-where promised to them is hard to imagine 3. This Interpretation at least as you seem to take it supposes hat the natural Seed of Abraham though in Covenant yet had not a Righteousness imputed to them for how unreasonable would it be to say that Imputation of Righteousness to the Gentiles was sealed to the Jews and yet that Righteousness imputed unto them not alike sealed unto them that would be to say they had a Good of which they had no Promise sealed to them and yet that Good of which they had a Promise not sealed to them 4. According to this Interpretation the Apostle's words can hardly be good sence seeing the Righteousness of Faith is not a Quality inherent in but a Relation predicable of those to whom it is imputed but according to this Interpretation the Apolste's words must run thus He received Circumcision a Seal of the Righteousness which should be in the Circumcision for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Adde this one thing more That the very same Phrase in the next verse is and must necessarily be render'd as it is by our Translators in this Now to understand the same Phrase after such a different manner in one verse from what it must necessarily be understood in the next when there is no warrant from Scripture nor any just reason from the Context so to do is unreasonable But 3. Suppose we should grant the Doctor 's Interpretation to be right which you see we have no reason to do yet neither is your Cause at all advantaged nor ours prejudiced thereby seeing he grants that Circumcision in some sence was a Seal to Abraham of that Righteousness which he had by Faith while in his Uncircumcision Now of what use it was to him of the same use it was to all to whom it was rightfully applied as I have elsewhere fully proved Now
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 CHAP. III. The second subordinate Proposition further confirmed and that both from the express Words of the Apostle Gal. 3.14 And from several New-Testament-Scriptures as laid together and compared one with another Three Conclusions drawn from them Two Inferences drawn from those Conclusions Three Objections answered THat this Promise is setled upon and confirmed to believing Gentiles in that extent and latitude mentioned is evident III. From the express Letter of the New-Testament Thus in Gal. 3.13 14. the Apostle tells us expresly That Christ hath redeemed us from the Curse of the Law himself being made a Curse for us that the Blessing of Abraham might come upon the Gentiles through him So that it is according to the express Letter of this Scripture that the Blessing of Abraham is come upon the believing Gentiles through Christ Hence the only Question is what this Blessing is Now this the Apostle sufficiently declares in the 9th verse of this Chap. where he tells us that they that are of the Faith that is true Believers they are blessed with faithful Abraham that is they are blessed with the same Blessing that he was blessed with Now this was the Blessing he was blessed with viz. that God was his God and the God of his Seed that is as before proved his natural Seed It is true there were other Blessings conferred upon Abraham but that the Blessing contained in that grand Promise of the Covenant is this very Blessing the Apostle hath respect unto and doth intend is undeniable for these three Reasons 1. Because the Apostle expresseth himself in an indifferent or universal Term the Blessing and consequently the Blessing contained in this Promise cannot be excluded whatever other Blessings are included 2. Because all other Blessings conferred upon Abraham were such as each believing Gentiles is uncapable of enjoying as to be the Father of the Faithful to have the Messiah descend from their Loins These and the like Blessings are not compatible to every particular Believer so that no other Blessing that Abraham was blessed with can be intended 3. Especially because the Apostle must necessarily have respect to this very Promise and therefore the Blessing contained in it must needs be the Blessing said by him to be come upon the believing Gentiles through Christ This is evident from the 16th verse of this Chap. where the Apostle cites this very Promise to prove what he had affirmed this 14th verse concerning the Blessing of Abraham its being come upon the Gentiles through Christ Now unless he had intended the Blessing intended in that Promise his Citation of it to prove what he affirms in this 14th verse had been impertinent And besides the Apostle tells us verse 29. That if