Mr. B’s misapplied but favourite maxim—“Positive laws imply their negative,” has no force in the baptismal controversy, until he demonstrates, in opposition to what is advanced, that the dictates of right reason must be smothered, or else, that revelation countermands their influence. But to demonstrate the former, in matters about which, on the supposition, scripture is silent, is no easy task. And the difficulty will be increased in proportion as the sacred oracles corroborate reason’s verdict. Let us now appeal to these oracles.
We appeal to that period of the church, and dispensation of grace, which extended from Adam to Noah. The inspired narrative of this long space of time is very short: on which we make the following remarks. We then assert,
Whatever exhibition of grace was made to antediluvian parents, was constantly made to their offspring; and consequently whatever seals of grace were granted to the former, must equally appertain to the latter if not voluntary rejectors of them. Therefore, all such parents had a revealed warrant to regard their offspring as entitled to the seals of the covenant, in like manner as themselves, according to their capacity. For,
All allow that Gen. iii. 15. contains the promulgation of gospel grace; nor are we authorised to question the interest of children therein with their parents, without an express contravention. For, it were unnatural for a parent to confine such a benefit to his own person to the exclusion of his children, who are not only parts of his family but of himself. To which we may add, that the phrase thy seed, though principally referring to the Messiah, respected Eve’s natural seed as sharers in common with herself in the exhibition of mercy; and we suppose not less so than her husband. For this application of the phrase thy seed, compare Gen. xvii. 7. and Gal. iii. 16. Again,
It is generally agreed, that not only the institution of sacrifices, but also the coats of skin, (Gen. iii. 21.) were emblematic of covenant blessings; and not only so, in common with mere types, but seals of the covenant, as earnests and pledges of exhibited favour. “Who will deny,” says Witsius, “that God’s cloathing our first parents was a symbolical act? Do not Christ’s own words (Rev. iii. 18.) very clearly allude to this?” As for sacrifices, they were slain at God’s command after the promulgation of the covenant. For, if Abel offered by faith, (Heb xi. 4.) it presupposes the divine institution of them. And this institution, most probably, took place when God—taking occasion from the insufficiency of the aprons of fig-leaves, which the fallen pair sewed together, to cover the shame of their nakedness—himself cloathed them with coats of skins. And most divines agree, that it is very probable, these were the skins of those beasts which were slain for sacrifices. However, God gave testimony to these oblations of the ancient patriarchs, that they were acceptable to him; but this cannot be supposed without admitting them to be divinely instituted. Besides, a distinction of clean and unclean animals was observed before the deluge; which was not from nature, but the mere divine pleasure; and may we not add, with a particular respect to sacrifices? Now,
If, according to Witsius and others, these skins of beasts, and sacrifices, were appointed seals of the righteousness of faith; I would ask—Was the covenant directed for the use of their seed in common with the parents, and not the seal in like manner? For, if the seals be affixed to the covenant for confirmation of its contents, as well as, in another view, for signification; I would fain know, by what rule of construction we can infer, that the covenant itself belongs to the parents and their seed in common, while the confirmation of it belongs exclusively to the former? Is it not contrary to custom and unreasonable to conclude, that a charter of privileges, or a testamentary instrument, (which by the way express the nature of the covenant) belongs to a man and his heirs alike, but the confirming seal respects the former only; while on the supposition, the sovereign, or the testator, has given no ground for such partiality? Besides,
If the covenant itself be a benefit to the persons to whom it is directed, as it certainly is in every dispensation of it, it follows that the confirmation of it is so; for parents, therefore, to deny their offspring all the share in such common benefits they are capable of, without a divine warrant, is unnatural, and an act of injustice. We may therefore conclude—that from Adam to Noah, the covenant and its seals appertained to infants in common with their parents.
We appeal next to that period of the church which extended from Noah to Abraham: On which we observe,
Whatever benefits and privileges belonged to the former dispensation, continue to flow on to the present, if not expressly repealed; for the change of a dispensation of itself, is no adequate cause of their abrogation. That would be as unreasonable as to suppose that the bare change from night to day was, of itself, an adequate cause of a man’s being disinherited. Or we may as well say, that the abstract notion of an epoch in chronology has a real influence on the sequence of events. Whatever covenant privileges, therefore, belonged to Noah and his family before the deluge, if not expressly repealed, must belong to them after the deluge. But,
So far were these privileges from being abridged at this period, that they were greatly enlarged and confirmed, by additional discoveries. For thus we read, Gen. vi. 18. But with thee will I establish my covenant; and thou shall come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee. Again, chap. vii. 1. And the Lord said unto Noah, Come thou, and all thy house into the ark; for thee have I seen righteous before me in this generation. And again, chap. viii. 20. And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. Once more, chap. ix. 8, 9, 12, 13. And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you. And God said, This is the token of the covenant I do set my bow in the cloud. Hence we further learn,