As Edward Hutchinson said, quoted above. “And if our opponents think Dr. O[owen] injured (as they are apt to clamour to that purpose) for our improvement of his words to our advantage . . . we say, that they are at liberty to reconcile his words to his practice if they can…”

In conclusion of this section, wherever Owen’s views logically lead, the Particular Baptists used his insights not simply on the Mosaic covenant, but also the Abrahamic covenant. In light of this, A puritan Theology’s [Beeke & Jones] representation of Owen’s justification of infant baptism may be accurate, but its presentation of the Particular Baptists’ appropriation of Owen and understanding of paedobaptist polemics is not. The Particular Baptists did not miss the location of the justification of infant baptism, nor did they appeal to Owen only on the Mosaic covenant. Thus, pointing out the common use of the Abrahamic covenant as the justification for infant baptism as a reply to the Particular Baptist appropriation of Owen does nothing but make a false implication that the Particular Baptists would not have understood this. As Edward Hutchinson said, quoted above. “And if our opponents think Dr. O. injured (as they are apt to clamour to that purpose) for our improvement of his words to our advantage . . . we say, that they are at liberty to  reconcile his words to his practice if they can.”

From “Dolphins in the Woods” by Samuel Renihan.
“Journal of the Institute of Reformed Baptist Studies – 2015“ by IRBS , pg. 75

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“But in the case of the Mosaic covenant, Owen was willing to see far more than a change of outward ordinances. He was willing to see two different covenants. This was a strong and welcome push from an unexpected and much-appreciated ally…”

More than anything, it was Owen’s hermeneutical sensitivity to the dual nature of God’s dealings with Abraham and the nation of Israel that drew such vocal Particular Baptist support. This was significant because the argument that the old and new covenants were one in substance was used over and over again in order to assert that it was only the administration, or outward ordinances, that had changed. Circumcision replaced baptism, etc. The champions of this majority view were not unaware of the duality of God’s dealings with Abraham or the nation of Israel, they simply treated them as external quantitative or accidental differences. But in the case of the Mosaic covenant, Owen was willing to see far more than a change of outward ordinances. He was willing to see two different covenants. This was a strong and welcome push from an unexpected and much-appreciated ally.

From “Dolphins in the Woods” by Samuel Renihan.
“Journal of the Institute of Reformed Baptist Studies – 2015“ by IRBS , pg. 73

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“But millions of his devoted subjects may fall by the iron hand of oppression, starve in obscurity, or suffer accumulated affliction in other ways…”

Our Lord has promised, indeed, that their obedience to his royal pleasure, shall meet with his gracious regards in the present life. Not by indulging them with temporal riches, or by granting them external honor and ease; but by admitting them into more intimate communion with himself, and by rejoicing their hearts with his favor.66 Yes, to deliver from spiritual enemies, and to provide for spiritual wants; to indulge with spiritual riches, and to ennoble with spiritual honors, are those royal acts which belong to Him, whose kingdom is not of this world. In the bestowment of these blessings, the glory of his regal character is much concerned. But millions of his devoted subjects may fall by the iron hand of oppression, starve in obscurity, or suffer accumulated affliction in other ways; without the least impeachment of his power, his goodness, or his care, as the sovereign of a spiritual kingdom.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 103

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“while a congregation of day-labourers, with an illiterate minister in the meanest habit, convened in a barn, may be a spiritual temple, enjoy the Divine presence, and perform the Christian worship in all its glory…”

[Y]et I may venture to assert, that an assembly of princes in a splendid cathedral, with an archprelate appearing in canonical pomp, may insult the Divine majesty, and be utterly unworthy the name of a church; while a congregation of day-labourers, with an illiterate minister in the meanest habit, convened in a barn, may be a spiritual temple, enjoy the Divine presence, and perform the Christian worship in all its glory

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 85

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“Among all the devices of carnal policy for the support and enlargement of our Lord’s kingdom, there are none more contemptible, and few more detestable, than of converting the pulpit into a stage of entertainment”

Among all the devices of carnal policy for the support and enlargement of our Lord’s kingdom, there are none more contemptible, and few more detestable, than of converting the pulpit into a stage of entertainment.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 68

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“It may perhaps be said; “This kind of trifling [entertainment] has its use. It is a means of exciting curiosity, and of drawing many to hear the Gospel, who might not otherwise have the least inclination so to do…”

It may perhaps be said; “This kind of trifling [entertainment] has its use. It is a means of exciting curiosity, and of drawing many to hear the Gospel, who might not otherwise have the least inclination so to do.” Such, I presume, is the chief reason by which preachers of this cast endeavour to justify themselves at the bar of their own consciences. In answer to which, a repetition of that capital saying, “My kingdom is not of this world,” might be sufficient: for that must be a wretched cause, even of a secular kind, which needs buffoonery to support it. To trifle in the service of God, is to be profane. It is, therefore, an impious kind of trifling: and “shall we do evil that good may come?”

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 63

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“Others, and often the same persons, frequently use the gestures of the theatre, and the language of a mountebank: as if their business were to amuse, to entertain, and to make their hearers laugh…For can any man, who is not insane deliberately adopt measures of this kind…”

Others, and often the same persons, frequently use the gestures of the theatre, and the language of a mountebank: as if their business were to amuse, to entertain, and to make their hearers laugh. Extravagant attitudes and quaint expressions, idle stories and similes quite ludicrous, appear in abundance, and constitute no small part of the entertainment furnished by such characters. But in what a state must the consciences of those preachers be, who can deliberately and with premeditation act
in this manner! Or, what must we think of their petitions for divine assistance, in
addressing the people, when they intend thus to treat them! – I called it entertainment; and, surely, they themselves do not consider it in a religious point of light. For can any man, who is not insane deliberately adopt measures of this kind, when really aiming, either to produce, or to promote, a devotional and heavenly temper in the hearts of his hearers? Yet that is the general end of preaching.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 61

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“But though our Lord neither needs, nor accepts, the puny arts of men, to advance his cause and support his interests; yet various methods have been devised by ecclesiastics, to obviate the offence of the cross…”

But though our Lord neither needs, nor accepts, the puny arts of men, to advance his cause and support his interests; yet various methods have been devised by ecclesiastics, to obviate “the offence of the cross,” to render themselves respectable, and to promote something called Christianity. That they might not be thought, like the Fishermen of Galilee, “unlearned and ignorant persons,” they eagerly sought literary titles, and to be called Rabbi. To adorn the ministerial office, and to sanction their administrations, they have been as careful as Jewish priests to appear in canonicals. To prevent the pride of their hearers being disgusted, certain humiliating truths have been kept out of sight; and that the consciences of others might not be pained, softening interpretations of divine precepts have been given. To strand free from a suspicion of bigotry, the importance of capital truths has been surrendered, and to keep fair with something called charity, it has been agreed that human inventions should hold the place of divine institutions.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 55

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“These and similar things may be effected by it, under the fair pretext of rendering religion respectable, and of making it more general: but the empire of Jesus Christ disdains them all, because they belong to the kingdoms of this world…”

The policy of great men may form civil establishments of Christianity, and adorn the exterior of public worship. It may dignify ministers of the word with pompous titles, unknown to the New Testament, and invest them with temporal power, till their claim of succeeding to the Apostles becomes an insult upon common sense. These and similar things may be effected by it, under the fair pretext of rendering religion respectable, and of making it more general: but the empire of Jesus Christ disdains them all, because they belong to the kingdoms of this world.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 55

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“No minister of the word, therefore, when performing his public work, should ever think of exalting himself as an officer in this kingdom, by displaying his learning, his genius, or his eloquence;…”

No minister of the word, therefore, when performing his public work, should ever
think of exalting himself as an officer in this kingdom, by displaying his learning, his
genius, or his eloquence; for that would be to preach himself, not Christ Jesus the
Lord: but, as in the sight of God, he should honestly aim at commending himself to
every man’s conscience, by manifestation of the truth.

From “An Essay on the Kingdom of Christ“ by Abraham Booth, pg. 47

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