A short description of the difference between the bond-woman and the free; as they are the two covenants, with the characters and conditions of each of their children: : considered in a sermon, delivered at Middleborough, / by Isaac Backus, Preacher of the Gospel. ; Wherein is particularly shewn, that none are proper subjects of the special ordinances of the Gospel-church, but real saints.

A short description of the difference between the bond-woman and the free; as they are the two covenants, with the characters and conditions of each of their children: : considered in a sermon, delivered at Middleborough, / by Isaac Backus, Preacher of the Gospel. ; Wherein is particularly shewn, that none are proper subjects of the special ordinances of the Gospel-church, but real saints.

Table of contents

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Title page

THE PREFACE.

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ERRATA.

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GAL. IV. 31.

So then, Brethren we are not the children of the Bond-woman, but of the Free.

ALTHOUGH mankind are awfully inclined to disregard God's law when in a careless state, yet when they are wounded by conviction, instead of coming to Christ, they fly to the law and their own works for relief. And though (as one observes) man's legal disposition has little need of being encouraged by legal preaching; yet some will teach people in this way: which it seems was the case among the Galatians, that occasion'd the writing of this epistle. Some teachers (it appears) had zealously brought in the same doctrine among them, which before was preached to the disciples at Antioch, viz. That except they were circumcised and kept the law of Moses they could not be saved. Which then was called a subverting their souls. (Act. xv. 24.) And now 'tis called a perverting the gospel of Christ. (chap. i. 7.). Therefore the apostle warns them sharply against such snares: and he intimates that the reason why men cleave so close to the law, is because they don't hear the law, nor understand its true nature and strictness, [Page] (context ver. 21.) And in order to make this matter more plain, he sets before them the instance of Abraham's two sons that he had, one by a Bond-maid, the other by a Free-woman, which things he shews to be an allegorical representation of the two covenants:—and after some discourse upon each, he concludes with these words;—So then, brethren, we are not the children of the bond-woman, but of the free.

Which expressions naturally lead us to enquire who each of these women are; and also to look into the characters, and conditions of their children.

I. Who is this Bond-woman? Answer 1. The moral law, as it was first given to men, commonly called the covenant of works; the tenor of which is, Do this and thou shalt live, but in the day that thou sinnest thou shalt surely die. Gen. ii. 17. Lev. xviii. 5. Gal. iii. 12. which shews that in order to enjoy the blessing promis'd, we must perfectly, and constantly live in a conformity to this law without the least failure; for if we don't continue to do all things that are written in the law, we are immediately bound under the curse, (Gal. iii. 10.) and so stand exposed to eternal damnation; from which nothing can deliver but a complete satisfaction to divine justice for the offences committed, (and without shedding of blood there is no remission. Heb. ix. 22.)—This law, and covenant of works was evidently given to, and made with our Father Adam in Paradise, though we have it not so fully exprest, and recorded till Moses's time. Then as Paul says, The law entered, (Rom. v. 20) or was published and proclaimed to the congregation of Israel, from mount Sinai, out of the midst of the fire and smoke, even the ten commandments. [Page] Hence the apostle says here (ver. 25.) that this Agor is mount Sinai in Arabia, i. e. 'tis the law that was deliver'd from thence, which gendereth to bondage.

2. This bond-woman includes also the ceremonial law, which likewise was given to Moses, and from him to the children of Israel at Sinai, Exod. xxv. &c. I know indeed that the ceremonial law, as it was a shadow of good things to come, and typified Jesus Christ, and the blessings of his grace, brought very joyful news to perishing Souls; and those who were enabled by faith to look through them signs to the things signified, enjoy'd great blessings therein. But then those rites and ceremonies in themselves could never take away sin: and they seem to be given much after the tenor of the old covenant. If any man had sinned, then he must provide his own offering, and bring it for his sin that he had sinned: Lev. iv.—And so for any uncleanness—what a long train of ceremonial labours must they do in order for cleansing? Lev. xivth and xvth chapters. * And from what the apostle says concerning the end of the law's being given, viz. That the offence might abound; and that it was added because of transgression. (Rom. v. 20. Gal. iii. 19.) I humbly conceive that we may learn, that one great thing designed in those ceremonies, was to shew the heinous nature, and great evil of sin, and thereby to discover more clearly man's awful, and helpless Condition, and his necessity of a Christ.— [Page] That when he had brought the greatest, and most costly sacrifices, even thousands of rams, or ten thousands of rivers of oil, (Mic. vi. 7, 8.) all would avail nothing for the taking away sin and guilt: As says our glorious mediator, sacrifice and offering, and burnt-offerings for sin, thou wouldest not (which are offered by the law;) then said he, Lo, I come to do thy Will, O God. He taketh away the first, that he may establish the second. Heb. x. 8, 9.—Indeed it is plain that the body of the forms and ordinances of the Jewish church are often represented as a yoke of bondage. In the council at Jerusalem, Peter calls them, A yoke which neither they, nor their fathers were able to bear. Acts xv. 10. And in our context, Paul shews that one part of the bondage which he warned them people against, consisted in being held under those beggarly elements; and in observing ceremonial days, months and years. ver. 9, 10.

And further, by the bond-woman, seems to be intended the Jewish church, in her legal standing: hence the apostle adds; And answereth to Jerusalem that now is, and is in bondage with her children, ver. 25. and in the beginning of the next chapter, he warns them as they would keep clear of this bondage, to beware of circumcision.—Should it be said that what is here designed, is not, that them ordinances were such a yoke in themselves; but only that the Jews had perverted them from their proper use. I reply, that 'tis in a measure so; though in themselves they were an insupportable task. In short by the bond-woman I understand the covenant of works in general, and all the ways in particular, wherein men seek for life, by what they can do; and think either in whole, or in part to satisfy for their sins, and purchase divine favours, [Page] either by duties of morality, or by observing any ordinances and forms of worship whatsoever.

II. Let us consider who her children are, and what a condition they are in.

And here the case is very plain that the children of the bond-woman, are all that are born after the flesh (ver. 23.) that is, all mankind in their natural condition. But should any say that Ishmael's being born after the flesh, intends an unlawful birth, his mother not being Abraham's lawful wife. I answer no, by no means for then he would have been a bastard, and such an one must not come into the congregation of the Lord. Deut. 23.—but he was circumcised and admitted to outward privileges as well as Isaac. This objection might as well be laid against four of Jacob's sons, as against this, their mothers being maids or handmaids before; yet they are ever reckned to make up the 12 tribes of God's Israel. But it is evident beyond dispute, that his being born after the flesh, does not intend a being illegitimate, but only that he had no other than a natural birth: he was never born again, without which none can enter into the kingdom of God. And so now all who have only a natural birth are children of the bond-woman. Paul says of himself, and other Saints,—We are by nature, children of wrath, even as others. Eph. ii. 3. and he tells the Romans, that he had proved both Jews and Gentiles, that they are all under sin, Rom. iii. 9—Jews, Pharisees, and all the world are guilty before God ver. 19.

And never did a child more naturally run to its mother for help, than man when wounded with a sense of guilt flies to his own works for relief: his cry is, Have patience with me, and I'll pay thee [Page]all: but very sad is the condition of such souls. They may justly be called children of the bond-woman for these reasons. 1. Because their work is hard. Slaves have often both hard work to do, and are drove hard in it to do a great deal: So is the case here; the law requires not only that which is hard, but that which is impossible, for us to do. It requires us to make us a new heart, and a new spirit, as we would escape death. Ezek. xviii. 31. And it demands that we make recompence for all past faults, and walk in the statutes of life, without committing iniquity, as we would hope to live. Ezek. xxxiii. 15. Yea, it follows the soul up so, that it says, If thou keep the whole law, and yet offend in one point, thou art guilty of all. Jam. ii. 10. I know some say that God cannot justly require of us more than we can do. But this discovers men's awful blindness, What! is it become an unjust thing for this glorious Creditor to demand his full due, because man is turned bankrupt, and is no way able to pay it! (Luk. vii. 42.) O heaven-daring madness! Nay this sets aside all that Christ has done as vain, for he came upon this very footing; namely because we were without strength, therefore in due time he died for the ungodly, Rom. v. 6. And what the law could not do, (i. e. justify a sinner) God sent his son to do. Rom. viii. 3.—

2. Souls under the old covenant are like bond-servants in this, that they can claim no right to the inheritance, or even to a continuance in the family, but may be sold away, or shut up in prison, notwithstanding all that they have done when the master thinks proper.—The servant abideth not in the house for ever; but the son abideth ever. Joh. viii. 35. Since the law is broken, man can claim nothing by it, but wrath and damnation. [Page] The law worketh wrath. (Rom. iv. 15.) and as many as are of the works of the law, are under the curse. Gal. iii. 10. So that after all their performances which they boast themselves in, the sentence will justly be given out, and executed upon them.—Cast out the bond-woman and her son; for the son of the bond-woman, shall not be heir with the son of the free-woman.

3. Bond-servants, when they have toiled and laboured many years, are no more releast from their bondage, than when they began: so all that are under the law, let them fast twice in the week, and make many and long prayers, and be as exact as ever the Pharisees were, in all their walk; yet our Lord assures us, that they must have a righteousness beyond all this, or they can in no case enter into the kingdom of heaven. Matt. v. 20.—By the deeds of the law, no flesh living can be justified in the sight of God. So that every unbeliever, will eternally remain under condemnation after all their doing. Ah! deplorable case indeed! well might the apostle think that those who desired to be under the law, did not hear it, nor know its true nature and strictness. Surely if they did, they would soon cry (as Israel did at Sinai) for a mediator to stand between God and them.—Hence I proceed,

III. To shew who the free-woman is, here spoken of. And by this I understand, first the glorious covenant of grace, made between the Father, and the Son, before the world began. Therefore God says, I have made a covenant with my chosen, —I have laid help upon one that is mighty; I have exalted one chosen out of the people. Psal. lxxxix. 3, 19. The sum of which covenant (for I cannot [Page] be large in describing of it) is, That the Son of God should assume our nature, and in that nature perfectly obey the law which we have broken, and bear the punishment due unto us for sin, and so make reconcilation for iniquity, and bring in an everlasting righteousness, thro' which God could be just, and yet the justifier of the ungodly: —As the fruit of which, the Father engaged by the influences of the holy Spirit, effectually to draw many of the sons of men to Christ; work faith in their hearts, justify and sanctify their souls, and keep them by his power, thro' faith unto eternal salvation: Heb. 2.9—17. Psal. 40.6—8. Dan. 9.24. John 16.7—13. Rom. 8.29, 30. 1 Pet. 1.2—5.

Which glorious plan, is so far from destroying, or setting aside the law, that it establishes, yea magnifies, and makes it honourable (Rom. 3.31. Isai. 42.21.) and shews how heinous every breach of it is, even so great that no transgressor of that law could escape eternal punishment without a perfect satisfaction for every offence against it. But by Christ's obedience and sufferings there is a way opened wherein the greatest sinner may be pardoned, and God's image be re-instamped on his heart, and that he may come to enjoy all divine blessings here, and for ever more. Hence the Lord says, This is the covenant that I will make with the house of Israel, after those days;—I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people. Heb. viii. 10.

Further, by the free-woman is intended the gospel-church in her pure standing—Hence in our context she is called Jerusalem which is above— which is the mother of us all (ver. 26.) So in Heb. xii. 18—24. it is said that we are not come to the [Page]mount that burned with fire, but we are come to mount Sion, and unto the city of the living God, the heavenly Jerusalem,—to the general assembly and church of the first-born, which are written in heaven—and to Jesus the mediator of the new-covenant, and to the blood of sprinkling that speaketh better things than that of Abel.— On mount Sinai the fiery law was proclaimed, ed, which gendereth to bondage; but now on mount Sion, or in the church of the living God, is proclaimed the gospel of peace, and salvation: and souls are brought to embrace the same. All the saints in heaven and earth, make but one catholic church: but it is in the gospel church here below that God appears to publish his grace, and to draw others in: therefore we are told that, The law shall go forth out of Zion, and the word of the Lord from Jerusalem, and many nations shall flock in, Isai. ii.—And again, The Lord shall send the rod of his strength out of Zion;—the effect of which will be, that his people shall be willing, in the day of his power. Psal. cx. 2, 3.—In short, by the free-woman, we may understand the glorious plan of salvation, laid in the eternal mind from everlasting, which in time has been made manifest, first by gradual discoveries thereof in the old testament, and then by Christ's actually coming in the flesh, and working out salvation, which he began to preach himself, and 'twas afterwards confirmed unto us, by them that heard him, whereby the gospel church was gathered, and increased: His usual way of bringing others in, being to cause Zion to travel, and so to bring forth children; for God is the Father, and the church the mother, of all the saints.— The apostle here (ver. 27.) adds a passage from the 54th of Isaiah, where, note, that the foregoing [Page] chapter concludes, with the happy fruits of Christ's sufferings, viz. That he should see his seed, justify many, &c. upon which the church who had been desolate as a widow, is comforted with a declaration that her maker is her husband, and that she should have a numerous offspring, and her seed should inherit the Gentiles, &c.—Which leads us

IV. To describe the character and State of her children. And here we are told, that (as the child of the bond-woman was born after the flesh, so) the child of the free-woman was by promise. God promis'd that son to Abraham long before he was conceived in the womb; and he exercised a strong faith in that promise, by which he gave glory to God. Rom. 4.20. And 'twas thro' faith that Sarah also received strength to conceive this seed. Heb. xi. 11.—There appear'd nothing more than the actings of nature in Ishmael's birth: but in Isaac's there was faith on both sides; which made him a wonderful type of the seed here pointed at. He was promised before he had a being; and so was every child of the free-woman here spoken of: They were chosen in Christ, before the world began. Eph. i. 4. And God that cannot lie, promised eternal life, so early. Tit. i. 2. Therefore Christ refers to this promise, in his glorious prayer. Joh. xvii. 1, 2. Father,—glorify thy Son, that thy Son also may glorify thee. As thou hast given him power over all flesh, that he should give eternal life, to as many as thou hast given him. But this election of grace is not known to us, 'till we are born again: therefore, as Isaac was born according to promise; so every one of these who are promised to Christ shall be converted in due time: hence he says, All that the Father giveth me, shall come to me: and [Page]him that cometh to me, I will in no wise cast out. Joh. vi. 37. Such are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Joh. i. 13.

These souls may well be called children of the free-woman, because,

1. They are set free from that condemnation, and dreadful load of guilt which they lay under before. There is now no condemnation to them which are in Christ Jesus,—for the law of the spirit of life, in Christ Jesus, hath made them free from the law of sin and death; yea so that no things present, nor things to come, shall ever be able to separate them from his love. Rom. viii. 1, 2, 38, 39. Agreable to this is what our divine Master tells us. Joh. v. 24. that he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.—

2. These children are set free from satan's tyranny. By nature they are his slaves: he is called the prince of this world; and the spirit that worketh in the children of disobedience. Joh. xii. 31. Eph. ii. 2. Hence we are told that, Forasmuch as the children are partakers of flesh and blood, Christ took part of the same: that through death he might destroy him that had the power of death, that is the devil; and deliver them who thro' fear of death, were all their life-time subject to bondage. Heb. ii. 14, 15. Christ casteth satan out, and takes from him all his armour, wherein he trusted, and divideth the spoils. Luk. xi. 22.

3. They may be called children of the free-woman, because they are made free from the dominion of sin.—Christ tells us that, Whosoever committeth sin, is the servant of sin▪ but if the Son shall make[Page]us free, we shall be free indeed. Joh. viii. 34, 36. And Paul told the Romans, that being made free from sin, they became the servants of God, had their fruit unto holiness, and the end everlasting life: yea says he, sin shall not have dominion over you; because ye are not under the law, but under grace. Rom. vi. 14, 22. Sin takes occasion by the law, and often beats down, and overcomes souls, when they essay to reform and turn to the Lord, by throwing their past transgressions and guilt in their way, and representing to them, that such guilty creatures as they, can never come to a holy God; and therefore they had better go on and get what pleasure they can in sin, for they'll never have any thing better.—And God's own children are often woried here, when they have backsliden from him; and satan will not be wanting, to help to keep them back:—hence he is called the accuser of the brethren, which accuseth them before God day and night.—The spirit of God convinceth of sin, and the devil accuseth of sin; but one special difference between them lies here,—The one shews us our transgressions in order to awaken us to repentance and reformation, and says, It is high time to awake out of sleep, and the time past of our lives may suffice, and more than suffice, wherein we have served sin: but satan says, 'tis in vain to turn now for there is no help for you. Nay because souls are got once into his snare, he claims a sort of propriety in them, and if at any time they would attempt to reprove another for iniquity, he will immediately throw their own faults in their teeth, and tell them that 'tis in vain to pretend to deal with another, when they are so vile themselves; and so because we have once done wrong, he would make that a sufficient argument against our even doing right again. O this [Page] cruel adversary! how miserably are sinners befooled, that they'll hearken to him more than to Jesus Christ!—But what shall a poor soul do when the tempter throws such things in his way as he knows he is guilty of? he can't deny the charge. Why we are told that they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Rev. xii. 11. Therefore, O Soul, if satan tells thee of thy guilt, learn to overcome him by flying immediately to the blood of the Lamb; who, if we confess our sins, is (not only merciful and gracious, but also) just and faithful to forgive us our sins, and to cleanse us from all unrighteousness. 1 Joh. i. 9. Does the tempter say thy sins are very heinous? learn to make that an argument with Christ, saying, Pardon O Lord mine iniquity; for it is great. Psal. xxv. 11.—Which leads me

4. To another point of their freedom, which is open access to God.—When Adam had sinned, he was turn'd out of Paradise, and cherubims, and a flaming sword were set to keep him off, and to guard the way of the tree of life, Gen. 3.24. But now thro' Christ we have access by one Spirit to the Father. Eph. 2.18. Saints have not received the spirit of bondage again to fear; but they have received the spirit of adoption, whereby they cry Abba Father. Rom. 8.15. And they may come with as great freedom as children do to a father, for the blessings they need. Luke. 11.13. Yea, we are bid to be careful for nothing, but in every thing by prayer and supplication, with thansgiving to let our request be made known to God. Phil. 4.6. —

Once more,

5. They are made free to serve God, and walk in his ways, so that his commands are not a yoke of [Page] bondage; but a law of liberty to their souls. Jam. 1.25. And as on the other side, the children of the bond-woman drag on like slaves, and they say of Gods service, what a weariness is it: so the children of the free-woman obey him, not out of slavish dread; (but like free born souls) they serve him WITHOUT FEAR, in holiness and righteousness before him all the days of their lives. Luke 1.74.75. Hence David reckons it his freedom to observe the divine will; says he, I will walk at LIBERTY: for I seek thy precepts, Psal. 119, 45. And the saints at Galatia, being brought into this freedom, the Apostle (in the words next after our text) chargeth them to stand fast in that liberty, wherewith Christ had made them free; and not to be entangled again with the yoke of bondage.

In short, the children of the free-woman are freed from the condemnation of the law, from the power of sin and satan, and have freedom of approach to God thro' Jesus Christ; and it is made their freedom and liberty to walk in holiness all their days, and they have the liberty of Christ's house, and have a right to all the priviledges of the sons of God here, and are heirs of an incorruptible inheritance above; and by and by they shall be received to that glory: and in the great day, their bodies shall be raised from the dust, and shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. Rom. 8.21, 23.—And when the bond-woman, and all her children shall be cast out into outer-darkness: then shall these children of the free-woman be openly received to enjoy the kingdom, prepared for them before the foundation of the world.—Mat. 25.—

Let us now proceed to some Improvement of what has been said.

[Page] USE I. We may here see the great folly of all those that seek salvation, either in whole, or in part by their own doings. This mount Sinai gendreth to bondage, and those who would get life by the law, let 'em come before it and see the darkness, fire and smoke, and hear the thundrings and the fiery law, that comes from thence. Surely if souls come here, they will soon see the need of a Mediator to stand between them and this God, who is a consuming fire. Alas! how blind are men, that they should ever imagine that they can satisfy divine justice, or get life by a broken law! Tell me ye that desire to be under the law; do you not hear the law? What does it say? Why it says, If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life WITHOUT COMMITTING iniquity, he shall surely live, he shall not die. Ezek. 33.15. Observe the terms well, you must restore the pledge, give again that you have robbed; not only what you have unlawfully taken, from your fellow men, but also what you have done against the eternal God; for he says, you have robbed me, even this whole nation. Mal. 3.9. You must fully pay that dreadful debt, and walk in the statutes of life for the future, without ever committing another sin, else there's no life by that law.—If you say, that this is too strait; be intreated to look a little farther into the nature of the law, and you will find it is so strait, that Heaven and Earth will pass away, before one tittle of the law can pass away, 'till all be fulfilled. Matt. 5.18. When God treats with men in the old covenant, he deals with them according to the strict tenor of it: and when he treats with them in the covenant of grace, then tho' their debts are very great, yet, when they have nothing to pay he frankly forgives them all. Luk 7.42. But [Page] sinners vainly expect some of the blessings of grace, while they yet cleave to the law.

USE II. Hence we may learn who have a right to the privileges of the new covenant: viz. those (and those only) who are born again. The children of the free-woman partake of her blessings; but the children of the bond-woman, shall not be heirs with the children of the free-woman.—I am sensible that there are many contentions among professors of religion about these things. Many think that sinners may claim a right to some of the pomises of grace: particularly such as these,—Ask and ye shall receive, seek and ye shall find. And if any man lack Wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him.—But if they look a little further, they are told that they must ask in faith, if they would think to receive any thing from the Lord. Jam. 1.5, 6, 7. Indeed here God appeals to their consciences, and says, are not my ways equal? (Ezek. 18.) are not your ways unequal? If you keep under the old covenant, I deal with you according to the tenor of it: if you perfectly obey it's precepts, you shall have the blessings promised: but he that offends in one point is guilty of all; and then there is tribulation and wrath, upon every soul of man that doeth evil. Rom. 2.9. The promises and threatnings of the old covenant belong to the children of the old covenant: and the promises of the new covenant belong only to her children. Hence such alone are stil'd heirs of promise, who have fled for refuge, to lay hold on the hope set before us: Heb. 6.17, 18. None others can claim the promises of grace, for, All the promises of God IN Christ Jesus, are yea, and IN him amen: 2 Cor. 1.20. Therefore [Page] to those only that come to, and receive him does he give power (or privilege) to become the sons of God. Joh. 1.12. And if sons, than heirs to all the blessings of heaven, Rom. 8.17.—And as these alone are heirs to those eternal blessings; so none others have a right to the special privileges of Christ's house here below:—this I shall enlarge more upon.

As for preaching, exhortation, &c. God has given them forth in general to the world, and calls all men every where to repent: But some imagine that the Lord's supper was appointed for a converting ordinance; and so that unconverted persons, if moral, ought to come to it. But if it was appoint- for conversion, surely the profane have as much need of that as any; though 'tis evident that this is children's bread, and therefore by no means to be given to dogs. Matt. vii. 6. Many others think that Baptism is not confined only to saints, but that their natural off-spring are also to partake of it. And I find that the main arguments for both, are fetcht from the constitution of the old-testament-church, holding that to be modled according to the new covenant:—though here in our text we are told that, This Agar is mount Sinai,—and answereth to Jerusalem that now is, and is in bondage with her children: i. e. the Jewish church in her legal standing: that church and the gospel-church are set as wide apart as the old covenant and the new. In Heb. viii. the covenant at Sinai, is called Old; and God says expresly that the new-covenant is not according to that: and that old constitution we are told, was then ready to vanish away, ver. 9, 13. The original constitution of that church was such, that it took in whole housholds, and so a whole nation.—Natural generation (being born of professors of that religion) gave a right to circumcision, and [Page] so to all the privileges of that church: and a being bought with an Hebrews money, gave the servant a right both to circumcision and the passover. Exod. xii. 44. And the covenant that Moses mentions in Deut. xxix. took in such as had not an heart to perceive, eyes to see, nor ears to hear. But Paul shews clearly that in the new-testament, The children of the flesh are not the children of God: but the children of the promise are counted for the seed. Rom. ix. 8. And least any should say that a being born after the flesh, meant an unlawful birth, he immediately adds the instance of Jacob and Esau, as exactly parallel, who were not only both born of one mother, but also at one time; and yet Esau was in as bad a case as Ishmael, ver. 10,—13.

But what will, I apprehend, set this matter in the clearest light, is, to consider it in the line of type and antitype.—It is abundantly shewn in Scripture, that the Jewish church, and the forms and ordinances thereof, did shadow forth, and typify heavenly things, Heb. viii. 2—6. and ix. 9, 23, 24, &c. The seed of Abraham, Isaac and Israel's being selected out of other nations, and being redeem'd with almighty power, and bro't near to God, to be his peculiar people, and to partake of those ordinances and privileges which no other nation then enjoyed, did remarkably shadow forth God's spiritual Israel, whom he hath chosen and by almighty grace redeemed; Out of every kindred, tongue people and nation. Rev. v. 9. And as the Lord said to Israel at Sinai; Ye shall be unto me a kingdom of priests, (Exod. xix. 6.) so these saints say, Thou hast made us unto our God kings and priests, ver. 10. And in the fore-mention'd 9th of Romans Paul evidently shews, that as Israel literally, was chosen out of other people: so that Israel spiritually [Page] are chosen out, from among both Jews and Gentiles. The same apostle calls the old testament dispensation the Letter; and the new-testament, the spirit. 2 Cor. iii. 6. That church had a literal house and temple where God's name was fixed, and his worship confined. Deut. xii. 13. 1 King. viii. 29.

But in the new-testament we are confined to no place, (John iv. 21.) but the saints are God's house, who are builded for his habitation thro' the spirit. Eph. ii. 20,—22. That old temple was built with stones which Hiram's servants hewed: but this with lively (or living) stones; that was a worldly sanctuary, (Heb. ix. 1.) but this is a spiritual house;— there was offered fleshly sacrifices; but here spiritual ones, acceptable to God by Jesus Christ. 1 Pet. ii. 5.—† Hence, an outward cleansing was required, in order to receive the ordinances of that church: but here that which is spiritual, even the purging of our consciences from dead works, in order to serve the living God. Heb. ix. 13, 14. And here let me remark one thing that is not generally observed, and that is, that a ceremonial cleanness was particularly requir'd in a child, before he might be circumcised; which plainly appears in the first appointment of that ordinance, in that he must not be circumcised 'till eight Days old. Gen. xvii. 12. The reason of which is shewn in Lev. xii. 2, 3. which is that when a woman had born a man-child, she [Page] should be unclean seven days; and in the eighth day he should be circumcised: i. e. he must be circumcised as soon as he was clean; which by the way proves undeniably, that circumcision in it's original appointment, was design'd to be a part of the ceremonial law; notwithstanding what many say to the contrary. Therefore from hence I conclude, that as outward cleanness was necessary in order for circumcision; and none might partake of it without; so that spiritual cleanness is absolutely necessary now, in order for any to receive Baptism, or the Lord's Supper aright.—

These brief hints may furnish us with an easy answer to many objections, that are often urged against our refusing to give these precious ordinances to the unconverted. I shall speak more particulary as to Baptism, and that will sufficiently answer the other; for none will plead for persons coming to the Lord's Supper, who have not a right to Baptism.

1 Object. God says to Noah, With thee will I establish my covenant— and come thou and all thy house into the ark. Gen. vii. 18. And Peter tells us that the like figure whereunto, even baptism doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. 1 Pet. iii. 21. Hence we conclude that now, children are taken into covenant with their parents, and they ought to answer a good conscience in having of them baptized.

Ans. That which sav'd 'em was the ark that Noah built, which was a clear type of Christ: and as the old world was destroy'd when Noah enter'd into the ark: So shall the wicked when the Son of Man cometh for the salvation of his people. Matt. xxiv. [Page] 38.39. But what is mostly hinged upon, is Noah's children's going in, on their fathers right. Tho' they were sav'd only with a temporal salvation, which can't entitle to gospel church-privileges. But what will you do with this here? the dispute is commonly about infant baptism: but here is nothing like an infant, for they were all married men and women; Noah and his wife, and his sons and their wives: and where is the person in our days that will baptize such, only on their parents right? Thus by jumbling type and antetype together, persons run themselves into a sad dilemma: whereas if we take them distinct, the case is easy. Noah, as well as the ark he built, did tipify Christ: his children were saved, so are all Christ's children: Noah's children went voluntarily into the ark, at God's command. Gen. vii. 1, 7; so must each one of us personally believe on the Lord Jesus Christ, and answer a good conscience towards God in obeying his commands; or else Noah, Daniel, nor Job can never deliver son nor daughter from destruction. Ezek. xiv. 20.

Object. 2. But the Lord made the covenant of grace with Abraham, and said, I will be a God to thee & to thy seed after thee; and so took his seed into covenant with himself, which is called an everlasting covenant; and as a token thereof, ordered him to circumcise his children, Gen xvii. So we believe that now children are in covenant with their parents and ought to be baptized:—hence Peter says on the day of penticost, to those who were pricked to the heart, Repent and be baptized,—for the promise is unto you, and your children. Acts ii. 39.

Ans. This is the main hinge on which all the controversy turns; therefore I will be a little more particular upon it. And first let us observe that [Page] Abraham stood in a double capacity.—As he stood personally before God, the covenant of grace was no more made with him, than with any saint in the world. The gospel was preached unto him, (Gal. iii. 8.) and he believed it, and it was counted unto him for righteousness, Rom. iv. 3.—But as he stood a type of Christ, he appear'd as the visible head of the Jewish Church, and the covenant was made with him, and his seed after him, and they were all taken into the church, and many favours were granted, or promised to them,—Nextly, let us examine who his seed are: —and here I find that his seed is taken in three senses in scripture.

1. His natural seed, which includes all that descended from his loins: These were all taken into that typical covenant: and they had the privilege of the oracles of God, and the outward ordinances of his woriship, which no other nation then enjoy'd: they had the promise of the land of Canaan, and of many outward blessings there; and in conclusion that Christ should come out of that nation;— and they had the first offer of the gospel Rom. iii. 1, 2, and 9, 4, 5.

2. Christ is Abraham's seed, in whom all the families of the earth shall be blessed. Gal. iii. 16. and sundry of them ancient promises evidently point directly to him, in whom alone they are fulfilled.

3. All saints are Abraham's spiritual children.— Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. Rom. iv. 16. Now as to these seed, God is indeed their God in covenant, which covenant and the blessings of it are everlasting. But then take notice that, though all saints are Abraham's[Page]children, yet they are not all made fathers as he was. He is the father of us all; and they that be of faith are his children. Gal. iii. 7. As he stood the head and father of that nation and church, he was as has been observed, a type of Christ who is our everlasting father. (Isa. ix. 6.) and is head over all things to his church. (Eph. i. 22.) In which sense no meer man upon earth now stands as Abraham did.—Now if we take these things distinct, there is no difficulty; but to jumble them together leads into endless confusion.—Typically, all Abraham's posterity were in covenant, both believers and unbelievers: and ante-typically all his spiritual seed are in the covenant of grace, both Jews and Gentiles. Rom. iv. 11, 12. And so that text is limited in Act. ii. 39. which is so much insisted upon. The promise is unto you and to your children, and to all that are afar off, EVEN as MANY as the Lord our God shall call. There is the limits; as many of us, and of our children as are effectually called, are heirs of promise, and no others. Heb. vi. 17, 18, and ix. 15. And to cut this matter short, we in general don't pretend to be Abraham's natural seed; then shew me if you can, how the natural seed of believing Gentiles as such, ever become Abraham's spiritual children: that which is born of the flesh is flesh: and how came those who are only your fleshly posterity, any way to be Abraham's seed?— If you say that you are Abraham's seed, and they stand to you, as his did to him.—Then let me enquire where God has shewn you that you shall be a father of many nations, and that a church shall spring from you which shall be large, and that natural, instead of spiritual birth shall bring persons into it? Here lies the pinch of the point; a being born after the flesh did bring them into Jewish [Page] church, which is evident because, if they were not circumcised, they must be cut off from their people. (Gen. xvii. 14.) which could not be if they were not in; for there is no casting any out of the church that are not in it. Which if it be the case now under the gospel, then we have a fleshly and not a spiritual church, directly contrary to many texts that I have mentioned, and scores more that might be brought to the fame purpose.

Here some bring Rom. xi. to prove that the limits of the church stand the same now as formerly, only is changed into different hands. Because from a similitude of the olive-tree, is represented the rejection of the Jews, and the reception of the Gentiles, to partake of that which is called the root and fatness of the olive-tree; which they take to be a partaking of the same, or like, external, as well as internal, privileges: from whence is argued the right of professors now to baptize their children, because the Jews circumcised theirs.—But by the root and olive-tree, I understand, Abraham typically, and Christ spiritually, who is plainly pointed at in ver. 26.27. He is the vine, his people are the branches. (Joh. xv. 5.) The Jews were broken off thro' unbelief, and the Gentiles were g [...]ffed in, and stand only by faith. ver. 20. So that what appears from hence is, that true faith is absolutey necessary, in order for any soul now to partake of these great blessings, described by the root, and fatness of the olive; which blessings the Jews lost by unbelief, though it is called their own olive-tree, ver. 24. and they had the first offer of grace when Christ came.—

Therefore whatever privileges are intended by the root, and fatness of the olive, it is evident that as the branch must have a living union to the tree. [Page] or vine, in order to receive nourishment therefrom; so every person, both great and small, must by faith be united to Christ, in order to partake of them favours: which shews, that no arguments can be drawn from hence to prove that any others are subjects of baptism but real saints.

Object. 3. But it is evident that in old time, God did grant to the children of those who were eminently godly, many favours and privileges that he did not to others: and so the prophet speaking concerning the last times, tells the saints that they shall be the seed of the blessed of the Lord, and their off-spring with them, Isa. lxv. 23. and there is much more in Scripture to the same purpose; from whence we cannot but think, that children now are taken into covenant with their parents, and therefore have a right to baptism.

Ans. The first part of this objection is undoubted truth, but the consequence drawn from it, I think has no foundation in scripture: for a great part of the favours thus granted, are only of a temporal nature; and that not only to children, but also to other friends round. Thus for instance, not only Noah's and Lot's children were saved from being drowned and burnt up: but Rahab the harlots father and mother, brothers and sisters, also were preserved from being slain, for her sake, because she received the spies with peace. Josh. ii. 13. and 6.23, 24.—And how often does God speak of preserving the kingdom, and the privileges of it, in the hands of the posterity of David his servant, for their fathers sake. 1 Kings 11.13, 32, 34, 36. 2 Chron. 21.7. Isa. 37.35. So that it appears that a great part of the favours, thus given are of a temporal nature, which no ways entitles to gospel church privileges:—If it did, parents or brethren [Page] of the godly might claim a right to them, as well as children, Yet.

2. If any spiritual favours are shewn to children for their parents sake, they are either the advantage of their godly examples, counsels and instructions, and the enjoyment of the outward means of grace, (chiefly because unto them are committed the oracles of God. Rom. iii.—) Or else out of regard to his saints, and in answer to their prayers, the Lord is pleas'd to power out his spirit on them, and savingly turn 'em to himself: then we readily own that they have a right to all the privileges of the sons of God.—I will pour my spirit upon thy seed, and my blessing upon thine off-spring:— What then is the consequence? why, one shall say, I am the Lords: and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and sir-name himself by the name of Israel. Isai. xliv. 3, 5. Note, first God's spirit is pour'd upon 'em, and then they openly confess him. But what proof is there from hence, that unconverted children have a right to church privileges? The Lord in comforting Zion, in Isa. liv. 13. says, All thy children shall be taught of God: which chapter the apostle quotes in our context, to describe the free-woman; and then adds, We, brethren are her children: all which shews, that the churches children in a gospel sense, are only real saints. The same appears also from what God said to Jeremiah, concerning the new covenant, that he would make with his people: not according to the covenant that he made with Israel, when they came out of Egypt: which new covenant, is a writing his law in their hearts, &c. and in describing the extent of it, he says, They shall all know me, from the least of them, unto the greatest of them, saith the Lord: for I will [Page]forgive their iniquity; and I will remember their sin no more. From which it is evident to a demonstration, that none are actually in the covenant, but such as know God, and have their sins forgiven. This is applied to the gospel-state in Heb. viii.

Further let it be observed, that this point, of favours being shewn to children for their godly parents sake, was no ways confined to circumcision of old, because it appears before, in the time, and after that was instituted.—Before, it appeared in Noah's family, as observed above.—In the time of it, we may see the same in Lot's house, and that not only to his immediate off-spring, but also many generations after, God shews some regard to his posterity for his sake, Deut. ii. 9, 19. Yet none of them were circumcised.—And after circumcision was instituted in Israel, the same appears without any special reference to that, as may be seen in the family of Phinehas, David, and others, though all the rest of Israel were circumcised as well as they: which proves that God's bestowing some favours on saints children, that he did'nt to others of old, never could argue any right to circumcision, without an express command: then surely no proof can from hence be drawn for baptizing believers seed now, without the plain direction of the lawgiver.

Object. 4. According to this, you make as tho' saints in gospel-times have not so great privileges as they had under the law: but we believe them to be greater now than then.

Answ. 1. In order to solve this difficulty, 'tis necessary to consider what were truly the privileges that they enjoy'd, under the law. And Paul plainly shews that their chief privileges were the enjoyment of the oracles of God. Rom. iii. 1, 2. which were as means for their conversion and salvation: [Page] and that they might not partake of these means without being circumcised is manifest, because that Christ himself when he sent out his apostles before he had by his death abolished the Jewish ceremonies, forbid their preaching to the Gentiles or Samaritans, but only to the lost sheep of the house of Israel. Matt. x. 5, 6. But now our children may enjoy these means with vastly greater clearness than they, without being baptized.—

Should any here say that Baptism is a means for conversion, and as such ought to be used for children. I reply, that I conceive this was the footing upon which the baptizing of infants was first introduced into the world: though I don't pretend to be much acquainted with the history of those times, yet I gather this from the account that Paedobaptists themselves give of this affair. Mr. Clark in his late defence of the divine right of Infant-Baptism: though he can produce no express mention of infants being baptized in the two first hundred years after Christ; yet he would perswade us that the fathers of the third century had the apostles minds and practice right in this matter, who plainly mention it. But one of the first passages that he cites is from St. Origen in these expressions, viz. ‘It is for that reason because by the sacrament of Baptism the pollution of our birth is taken away, that infants are baptized.’ P. 111. And hence they frequently called Baptism, regeneration: which language the church of England retain to this day. But if all were regenerated who are sprinkled in infancy, surely we should see other men of them, than multitudes of them appear to be. And the notion of the pollution of our births, being washed away by this outward application of water, looks so absurd, that I would perswade myself that 'tis needless [Page] less among us to stand to confute it.—Were it needful, what the noted Mr. Joseph Allen (a Paedobaptist) in his alarm to the unconverted, P. 10. lays down, is somewhat to the purpose. Says he, ‘It is not the end of Baptism to regenerate, 1. Because then there would be no reason why it should be confined only to the seed of believers, for both the law of God, and the nature of charity requires us to use the means of conversion for all, as far as we can have opportunity. Were this true, no such charity as to catch the children of the Turks and Heathens, and baptize them, and dispatch them to heaven out of hand, like the bloody wretches that made the poor protestants (to save their lives) swear they would come to Mass, and that they would never depart from it, and then put them forthwith to death saying, They would hang them while in a good mind. 2. Because it pre-supposeth regeneration, and therefore can't be intended to confer it. In all the express instances in scripture, we find that Baptism doth suppose their repenting, believing receiving the Holy Ghost. Act. viii. 37. and ii. 38. and x. 37. Mark xvi. 16.’

I also observe in Mr. Clark that there is as early mention of Godfathers, and Godmothers as there is of infants right to Baptism. P. 105. He likewise speaks of a dispute that after rose among the churches whether infants might be baptized as soon as they were born, or not till eight days old; which affair was settled by a council in Cyprian's time. All which make me think that instead of having this pattern from the apostles, these things were introduced gradually among many other corruptions of those times.

Answ. 2. If you think we must have as many [Page] external ordinances of worship as they of old, or else that our privileges are less, you are greatly mistaken, for 'tis justly reckoned a great favour to have that large hand-writing of ordinances taken out of the way. Col. ii. 14.—The Jews had three stated feasts in which all their Males were to appear before God. (Deut. xvi. 16.) But there is but one stated ordinance in the gospel-church which is so called. 1 Cor. v. 8. and who will say that our privileges are less than the Jews because of that? Much of the glory of that church was outward (as of circumcision the Lord says, My covenant shall be in your flesh. Gen. xvii. 13.) and they had a great deal of outward splendor:—in particular their temple built by Solomon, doubtless far surpassed any house that any gospel-church now on earth have to meet in; yet that don't prove our privileges to be less than theirs.

Ans. 3. Aaron was chosen God's high-priest of old, and then the piesthood was limittd to his natural seed; and the Lord says of his grandson Phinehas, Behold I give unto him my covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. Num. xxv. 12.13. Now mark— here is an everlasting covenant, made with Phinehas, as well as with Abraham; but who will say, that gospel ministers privileges are less now, than those ministers of God's sanctuary were then; unless the ministry may now be limited to their natural posterity? A part of the priests work was to teach Jacob Gods Judgments, and Israel his law. (Deut. xxxiii. 10.) which is the work of gospel-ministers now. Natural birth, and some outward ceremonies then bro't persons into the church, and into the [Page] priesthood: but now spiritual birth, and the work of God's grace is necessary, in order to bring souls aright, into the church and into the ministry. As to both, it then ran in a natural, but now in a spiritual line: and there is every whit as much reason to plead that ministers in these times, must have all their off-spring maintained by the offerings of the people; and that none may come into the ministry, but their seed; (Deut. xviii. 1—5.) or else their privileges are cut short; as to say, that church-members now must have all their children baptized, to prevent a complaint of their privileges being abrid'd.

What has been said may be sufficient to answer that objection that is often urged, viz. That children were once in covenant, and where were they cut off? For they were only in a typical covenant, as has been shewn: But when John the baptist came to prepare the way for the evangelical administration, he told the Jews to think no more about having Abraham to their father; for God was able of stones to raise up children unto Abraham. q. d. Abraham's children are now to be reckoned in another line; therefore think no more of having a right to ordinances, only by virtue of natural generation. And he plainly shews that evidences of repentance are necessary now in order for any to partake of baptism; Matt. 3.8, 9. So that unconverted children were only in that old covenant, which was then ready to vanish away (Heb. 8.13.) None are in the new covenant, 'till God's law is written in their hearts (ver. 10.) and such never can be cut off.

Neither will there need much more to be said upon the distinction that is made between the external administration and internal efficacy of the covenant. This Mr. Clark, a late writer insists much [Page] upon *: And he owns that none are in the covenant in the latter sense, but real saints; but their children were in the former external administration, and so he thinks they are now. But if the former administration was typical, and the latter spiritual, as has been sufficiently shewn; and if he is not now a Jew, which is not one outwardly.—But that he only is a Jew which is one inwardly; and if now circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God, Rom. 2.28, 29. then surely there is no more place here for children, than any others, till their hearts are chang'd.

And a few words may also suffice to confute the argument that is fram'd from the similitude of a [Page] king's giving out a patent, or grant of land, and certain privileges to a number of persons, and their heirs sealed with red wax; and afterwards should call it in, and put a new seal, in white wax to to the same patent: that in such a case there would be no need of expressing anew, who were interested in it: from whence is argued that 'tis the same covenant and grant that believers have now, which was given to Abraham, only that was seal'd with a red or bloody seal, and this with a white one *. But, (to use this way of speaking) the difference appears vastly great, for the old patent to Abraham contained a promise of a numerous off-spring, that he should be a father of many nations, and kings should come out of his loins, that they should be God's visible covenant people, and they should have the land of Canaan for an everlasting possession. (Gen. xvii. 2—8. The head and capital of which country was Jerusalem.—Whereas the new patent is given to Jesus Christ the antetype of Abraham, which is justly called a better covenant, established upon better promises, Heb. viii. 6. He has the promise of the heathen for his inheritance, and the uttermost parts of the earth for his possession; and all that can claim a right to the blessings of this testament, are such as are effectually called: such have the promise of a better land than the old Canaan ever was, even an eternal inheritance, Heb. ix. 15. The old patent promised that some of Abraham's posterity should be made kings; but this new one makes all Christ's seed kings, as well as priests to God; who shall reign, not for a few years only, but for ever and ever. Rev. i. 6. and xxii. 25. The royal seat of them old kings, was Jerusalem below; which in Paul's time was in bondage with her children: but [Page] these kings shall reign in Jerusalem that is above, and is free, which is the mother of us all.—They of old were God's covenant people for a while, yet afterwards for their breaking his covenant, he says, he regarded them not. (Heb. viii. 9.) But those that are in this new covenant, There is nothing present nor to come, that shall ever separate them from the love of God, which is in Christ Jesus our Lord. Rom. viii.—And as the articles in these two testaments are very different one from the other; so, should we suppose (but not grant) these external ordinances to be seals, yet there is a great difference between them also. For,

1. Circumcision was only for the males; baptism is both for males and females.

2. Circumcision might be administered by common persons: Moses's wife circumcised his son, (Exod. iv. 25.) and Zechariah's neighbours came to circumcise John; Luke i. 58, 59.—But Baptism is to be administred only by Christ's messengers. Matt. xxviii. 19, 20.

3. Circumcision was not to be administred 'till eight days old; but baptism has no other age fixed than only, if they believe with all the heart, they may be baptized. Acts viii. 37.

4. Circumcision bound 'em to observe all those legal ceremonies, which baptism, does not. Gal. 5—

5. Circumcision was a type of what should come, even of Christ's being cut off, and also of regeneration; Col. 2.11. Whereas baptism is not a type of what is to come; but is an outward sign or manifestation of what is inwardly wrought. As many as are baptized into Christ HAVE put on Christ. Gal. 3, 27.—Here lies one special difference between the ordinances of the old testament, and the new. Old testament ordinances were typical of [Page] what was to come: Whereas the ordinances of the new, are open declarations of what is actually done. Thus for instance, in the Lord's supper, we do shew forth the Lord's Death: or from time to time, hold up a publick witness to the world that Christ has really died for sinners; and this we are to continue in the practice of, till his second coming. 1 Cor. xi. 26.

Hence we may see the reason, why those might be the subjects of circumcision, that may not of baptism, viz. because that pointed forward to what was to be, and so might be administred to subjects who had not the thing typified, wrought in their hearts: but baptism is not a type that the subjects shall be converted; but an open sign or witness that he is so; and thus the worthy subject in attending that ordinance declares, that he has been crucified with Christ, and is made dead unto sin and alive unto God, thro' Jesus Christ our Lord. Rom. vi.—

This view I conceive may give us a true idea of that text which is considerably used in this affair. Rom. iv. 11. And he received the sign of circumcision, a seal of the righteousness of the faith.— From whence many conclude, that the covenant of circumcision was the pure covenant of grace: and that circumcision then, and baptism now are seals thereof. But you may observe, that what the apostle is upon, is proving that great point of our justification by faith alone: and he brings in the instance of Abraham as an evidence in the case, and shews that he was justified by faith, without the deeds of the law. Upon this there arises another question, which is, whether this great blessings comes only on the circumcision, or on others also? to decide which he takes a review of Abraham's case; from whence it appears that Abraham himself [Page] was justified by faith, long before circumcision was instituted. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised.—

Circumcision (as has been shewn) was a sign of what was to come; but Abraham had the thing signified then wrought in his soul; so that he had both the type and antetype, and thus it was to him a seal of the righteousness of the faith which he then had: but how could it be a seal to Ishmael, and thousands of others of the righteousness of the faith which they had not?—The apostle from hence goes on to shew that thus standing, Abraham was a father to all that believ'd, tho' not circumcised: and a father to those of the Jews that were not only circumcised; but also walked in the same faith that he had before he was circumcised; which brings out just the same thing, that has been observed before, viz. that typically he was father of all that church, both believers and unbelievers, and spiritually he is the father of all the saints, both Jews and Gentiles. And without this distinction it seems impossible to reconcile many passages of scripture together.

Before I dismiss this point, I would shew something of the absurdities and enlargements which follow, upon holding, that all saints natural seed now are in covenant with 'em, according to Abraham's covenant. This leaves men at a loss about how large the church is; and who have a right to its ordinances. Some hold, that church members should baptize both their children and their servants; only it must be such as are young: yet then they can never tell exactly, what age to fix.—Numbers there are, who insist upon all baptized children's coming to the Lord's Supper at sixteen years old, if not openly [Page] scandalous: but most of the first Settlers of New-England, would receive none to the Supper, but such as they counted godly, and would baptize no children, but only where one of the parents were church-members: yet when these children were grown up, they began to plead that they were in covenant, and therefore must have their children baptized; or else they would be like heathens: and so by degrees they got into the practice of admiting such to own the covenant (as 'tis call'd,) and have their children baptized, who did not think themselves fit to come to the Lord's Supper: which seems to bring in a sort of Purgatory, or half way between the church and the world. This has been renounced by many in the present day, who still hold to infant-baptism: tho' other godly and learned men when they have owned some scruple in the case, yet have said, "What shall we do? they are in the covenant who have been baptized, and how can we deny 'em the privileges?"—Others say that tho' children baptized, have not a right to the Supper, nor to bring their seed to baptism, till converted; yet they are under the watch and care of the church, and if they are found obstinate transgressors, they must be disciplin'd and cast out. But we are commanded in any wise to rebuke our neighbour, and not suffer sin upon him; and to reprove even the unfruitful works of darkness, and would you cast 'em out from this? that is a great length indeed.

Now all these profess to hold to Abraham's covenant, and that they will shew themselves to be his children by doing his works; and yet there is not one of them all, that come up to what they profess: for Abraham circumcised himself, his son and all the MEN of his house; of which there were [Page] 318 trained soldiers. Gen. xvii. 23. and xiv. 14. But these several sorts of persons discover something in the new-testament that contradicts so large a practice as that,—therefore they take a part of it; some a greater part, and others less, according as it appears clearest to them.—The chief reason of all this confusion, I conceive to be men's jumbling the constitution of the old testament church, and the new together: whereas if we take them distant, the limits of each are exprest very plain. The limits of the old church are exprest as plain by Moses, as they were to Abraham.—If any man would join with that church and come to the passover, he must have all his males circumcised: and every man's servant, bought with money, when he was circumcised, then should he eat the passover. A foreign and an hired servant might not eat thereof: but all the congregation of Israel should keep it. Exod. xii. 44,—48. There are the bounds set exactly; and as plain are they in the new-testament. He that believeth and is baptized, shall be saved.—They that gladly received the word were baptized; and the same day were added to the church: and they continued in her fellowship.—And the Lord added to the church daily, such as should be saved. Mark xvi. 16. Acts ii. 41,—47.— All who by birth or purchase were incorporated into an Hebrew's family, had a right to all the ordinances of that church:— So all that by Christ's purchase and the new-birth, are bro't into the houshold of God; have a right to all the privileges of the gospel church. Eph. ii. 19. —22. And to vary a step from this, leads men into a jumble; and rather than yield the case, they will say, that the scriptures have left this matter in the dark, about the subjects of baptism: when in truth all the darkness is in their own minds.

[Page]Let none improve any of these things, to lessen their obligations of discharging their duty faithfully towards their children's souls as well as bodies. I believe that those to whom God hath given children, ought to give them up to him again, acknowledging their obligations to bring them up in his ways; and let us bring them to Christ for his blessing as they did of old. But some say, ‘How can we bring them to him, but in the way of his ordinances? we know not how to bring them to him but by baptizing of them, as the seal of our faith.’

Answ. Sick persons were then frequently brought to Christ as well as children: and can't you find a way not to bring your sick to Christ either publickly or privately without baptizing of them? surely you can.—And since there is no more hint of baptism in one case, than the other, I think you may raise as good an argument from hence, for having baptism administred as a seal of your faith in bringing your sick to Christ, as your children. If it be urged that Christ says, Of such is the kingdom of God. I reply, that he does not say all such, but of such is the kingdom of God: and he immediately adds (both in Mark x. 15. and Luk. xviii. 17.) an assertion that, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. Which seems to relate rather to the tempers, than to the persons of little children. But let all who have an interest at the throne of grace implore it for their children as well as others: and also use all their endeavours with them to bring them to know God, thro' Jesus Christ: and when once there appears evidence of their being in such a happy condition, then let them be as small as they will, it is readily granted that they have a right to all the privileges of the sons of God.

[Page] USE III. What has been said may lead us to an examination of our condition. Since all the world is divided into two families, as Christ says, He that is not for us, is against us; so here, all are children either of the bondwoman or, the free. Then surely 'tis of infinite importance for each soul to know which mother they belong to: and the scriptures have given many plain marks whereby we may come to know how our case is.—For brevity's sake I shall instance in but one, which is that, If thou art a child of the free-woman, it is become thy LIBERTY to walk in holiness. Herein lies a special difference between the least christian and the greatest hypocrite in the world. Both of them pay some regard to the same commands, and in many things their external walk may appear alike: but then the springs and motives of their obedience are vastly different. The hypocrite sometimes does things to be seen of men, though what most commonly moves him, is fear of hell if he neglects duty, and hopes of escaping it by his performances. Hence you'll often hear them pleading, that 'tis dangerous for persons to be too confident; and that 'tis needful for to always have some fear of miscarrying at last, lest we should grow remiss and careless in duty; and some will plainly say, that if the doctrine which many hold concerning perseverance and assurance is true, and if they knew that they were in Christ, and should never perish, they would not care how they lived, for all would end well at last. But how plainly do these men discover themselves to be children of the bond-woman, for they look no further than their ways, or to escape the whip? We all know that the greater confirmations an obedient child has of his father's love, and the security of his favour, the more chearful, active and diligent he [Page] will be in doing his father's will, and careful not to do any thing to offend him. And since it is so often asserted, that saints love and delight in God's law, how can any rational soul, (if they would let reason, instead of their own experience decide the case) imagine that clear discoveries of God's love and favour, would make men less careful to serve him!—Don't we all know that what men love and delight in, they will seek and persue after, without being drove? as for instance, food that we love, we labour for earnestly, and eat of it frequently, without being told that we shall die if we don't. And Job says, that he esteemed the words of God's mouth more than his necessary food. chap. xxiii, 12. and David counted the divine law, to be sweeter than the honey-comb▪ Psal. xix. 10. Also persons that we love;—without driving, we seek all opportunities to enjoy their company. So will all those that truly love God, and his saints,—yea such as love the riches, honours, or pleasures of this world, not only voluntarily run after them, but they also earnestly crave a great deal of them: and so do those who love Christ and holiness; and they that are content with a little degree of grace; never knew the glory and excellency of divine things. David says, I shall be satisfied when I awake with thy likeness. Psal. xvii. 15. Nothing short of this can fill the desires of a gracious soul. The first epistle of John is peculiarly calculated to detect licentious hypocrites, and to press home a holy life upon all professors of religion: and observe well the beloved disciples method.—My little children, these things write I unto you, that ye sin not.—But what if they should happen to be ensnared in sin? does he then set the terrors of hell before them? No, he presents the grace and blessings of heaven; [Page] —If any man sin, we have an Advocate with the father;—and if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. chap. i. 9. and ii. 1. And further to attain this glorious end, he sets saints to admiring the wondrous love of God in taking them to be his children, and asserts that now they are the sons of God, but what they shall be advanced to, does not yer appear; but says he, We KNOW that when he shall appear, we shall be like him; for we shall see him as he is. There is the strongest assurance exprest; but will that make them slack in their obedience? No, quite the contrary, for every man that hath this hope in him, purifieth himself, even as he is pure;—and he declares, that he that can run on in sin, Hath not seen Christ, neither known him. chap. iii. 1, 2, 3, 6. And now, are not hypocrites ashamed of their notion that assurance is a licentious doctrine?—O my readers, I intreat and charge you before God, who shall judge us all, to search critically your own hearts, and see whether you are governed by a spirit of bondage, and slavish fear, or by the spirit of adoption, whereby you can cry Abba Father. Rom. viii. 15.—

I shall only answer a scruple that may arise here in some gracious souls, and then dismiss this head.— Methinks I hear some such say, ‘Alas, I fear that I am a child of the bond-woman, for I often drag on heavily in duty, and I feel my heart so dull and backward to spiritual exercises, that I can't think there is any grace in it.’ But this short question may easily decide the case, viz. Is it the divine command which are burdensome to thee, or thy vile heart that often hinders thee from doing the things that thou wouldest?—God's service is a Weariness to hypocrites. Amos viii. 5. Mal. i. 13. [Page] But saints delight in his law after the inward man, tho' they find a law in their members warring against it. Rom. vii. 21, 22, 23. Carefully observe this distinction, and you may come to know what your condition is.

In the last place, I shall close with a short address to two or three sorts of persons. And,

First, to those that hold the contrary from me concerning the subjects of baptism, many of whom are very near to me. My dear friends, it may be some of you will be offended, and others grieved with me, when you see the foregoing lines. But I think I can truly say, that 'tis not out of bitterness, but rather out of love to you, that I have pen'd what you here see. Therefore I would only beg this one favour of you, namely, that you would candidly weigh what is here said, in the balances of the sanctuary, before you censure or cast it by: and in order for this, let the characters of all that have held the one side or the other of this principle be put intirely out of the question, or you'll never come to the right of the case. That there have been good Men of both sentiments is no scruple to me, and I believe not to you neither; and 'tis as evident that there has been bad men on both sides: and should you try to find out which had the greatest number, it would be little to the purpose. —The mischiefs that I have found by experience in these things makes me caution you against them. David was a man of a much better character than Jacob; yet Jacob had the right of the case concerning numbering the people. 1 Chron. xxi.—Therefore let us all obey the divine command to cease from man, viewing that all flesh is but fadeing grass: and be willing that this matter should be decided alone by the word of our God that shall stand for ever. (Isa. ii. 22. and xl. 8.) And if after a diligent [Page] searching of the scriptures, you still remain of a different mind from me; yet still remember that to his own master each soul stands or falls, and so forbare all bitter censures. And O that each one would with greater earnestness forget the things that are behind, and press towards the glorious mark; believing that wherein we are differently minded, God shall in his own time reveal the whole truth unto us. Phill. iii. 14, 15. Oh, when shall that blessed day come, when saints will have done with all misunderstandings of each other; when they shall all join with one heart and soul to praise our glorious King for ever and ever.

Secondly, I shall say a word to such as are of my sentiments concerning baptism.—Brethren, what I have to speak to you is, Live up to your principles. —How inexcusable will those appear, who insist upon it that persons must believe in order to be baptized; and yet admit such to this ordinance who give no proper evidence of any thing more than an historical or doctrinal faith? whereas a believing with all the heart is necessary to give a right thereto. Act. viii. 37. And though God alone can search the heart; yet fruits of repentance should be carefully looked after in this case.—And as little excuse can be found for them, that while they plead that we must be buried with Christ in Baptism, yet behave as though sin lived and reigned in their hearts still, instead of being dead indeed unto sin, but alive unto God thro' Jesus Christ our Lord. Rom. vi. 4, 11. Therefore let none while they profess to know God, deny him in works: but be exhorted so to walk as to adorn the doctrine of God our Saviour in all things.—This would have a much greater tendency to bring others to imbrace the truth in these things, than many warm disputes without a good life. 'Tis not easy to imagine how much use is [Page] made of the corrupt lives of numbers of those in the land who are called Baptists, to bar the minds of thousands against receiving, or even candidly weighing and examining what I firmly believe are truths which they hold. And tho' I am not excusing such conduct; yet I would earnestly perswade you all as much as may be to cut off occasion from those that desire occasion thus to treat the truth and them that hold it. And if others say that we disregard, and are cruel to our children, because we don't baptize them before they are converted: let each head of a family, walk in his house with a perfect heart, and behave so towards the little ones that God has given him, as to evidence that he has a much greater regard for the spiritual, than the temporal welfare of his children.

Lastly, I will close with a word to all the children of the bond-woman, My dear fellow Men, be intreated to consider how sad your case and condition is. If you flourish in the world more than the saints, and are let alone to live as you list: this is but a miserable portion, which presently will be all stript from you, and God will say, How much they have glorified themselves, and lived deliciously, so much torment and sorrow give them. Jam. 5— Rev. 18.7.—Many of you are ready to think, that there is too much ado made about religion, and can laugh at the devotions of the godly. But Oh! remember and take warning by your old father Ishmael: he made a mock of his fathers joy, in seeing the accomplishment of God's promise; which is here (ver. 29) call'd persecution, for which he was cast out, not only from his fathers house, but also from the blessings of Salvation, which he had despised. Now therefore be ye not mockers least your bands, be made strong, (Isa. 28, 22) but fly to Christ, that your souls may live.— And are there any of you that are seeking help by the life of your own hands; how does Christ expostulate with you (Isa. 55.2, 3) saying, Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your Soul delight itself in fatness. Incline your ear, and come unto me; hear and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David. AMEN.

Notes

*

Dr. Watts, speaking of the Sinai covenant says, ‘Some persons indeed, call it a legal dispensation of the covenant of grace, (with whom I will not contend) but it is more agreable to the language of Scripture, to call it a distinct covenant, or, a covenant and law of works, as a Jewish Appendix to the gospel.’ —Orthodoxy and Charity united, P. 36.

↵

†

Should any think that my discourse here, too much favours the scheme of those who deny the outward use of Baptism. I reply, that a person's experiencing of this, spiritually is so far from disproving the need of the outward use of that ordinance, that the apostle Peter makes the evidence of persons being baptized with the Holy Ghost, to be a sufficient proof that such are meet subjects of, and ought to be baptized with water Baptism. Act. x. 47, 48. and xi. 16. which is such an evidence for our practice, as I never yet see any writings on that side pretend to [...]

↵

*

In his answer to Dr. Gill, on infant baptism; I will recite some of his words, p. 246. He says, ‘A man may be in the covenant of grace, in respect of it's visible administration.—and yet he may not be in the covenant of grace in regard of it's spiritual dispensation and efficacy. This is the case of all those hypocrites. p. 248. The invisible church consists of all, and only real Saints,— all the members of this invisible church, it will be granted, are in the covenant of grace, in regard of its spiritual efficacy.’ And further to evidence that there ought to be such a distinction made in the church as visible and invisible he says, P 24 [...] "Christ has directed his ministers to baptize all that profess themselves his disciples—and appear such to a judgment of charity.—But has Christ promised salvation to all such professors without distinction, when he saith, He that believeth and is baptized, shall be saved? No, but to those only who also believe in their hearts as well as confess with their mouths." And now what place [...] Mr Clark got in the church to put children in before they believe? I confess I can see none but only along with hypocrites, to whom he acknowledges Christ has not promised salvation, but to those only who believe in their hearts: and if it be a very great privilege to be in such a place, then he may have some colour for complaining of our cutting children off from some valuable privilege, by not baptizing of them before they are converted.

↵

*

Vide Mr. Dickinson's dialogue on infant-baptism.

↵

§

§

[Page]

[Page]

Mr. Backus's SERMON, Wherein is shewn who are the proper Subjects of the special Ordinances of the Gospel-Church.

§

§

[Page]

A SHORT DESCRIPTION Of the difference between the Bond-woman and the Free; As they are the two Covenants, with the Characters and Conditions of each of their Children: Considered in a SERMON, Delivered at Middleborough,

By ISAAC BACKUS, Preacher of the Gospel.

Wherein is particularly shewn, that none are proper Subjects of the special Ordinances of the Gospel-Church, but real Saints.

BOSTON; NEW-ENGLAND, Printed by Green & Russell, at their PRINTING-OFFICE near the Custom-House, and next to the Writing-School in Queen-Street. 1756.

THE PREFACE.

[Page]

THE chief occasion of publishing the following discourse, is because of what is said therein about the subjects of Baptism; which is a point that has been long controverted among the greatest and best of men. But since there has been so many volumes written upon it, pro and con, many will be ready to object against any more's being added now, especially from one that some are pleas'd to call a young upstart, and disdain to be taught by him. But without regard to such flings, I shall beg leave in answer to this objection to tell the reader a little of my own experience.—I was educated from a child in the contrary principles to what I now imbrace concerning baptism; and my education had this to inforce it, that it came from progenitors who were sundry of them eminently godly, whose instructions godly examples and prayers, I trust I shall bless God for to eternity. And after I trust my soul was brought to the saving knowledge of Christ, I made a publick profession in that way: to which may be added that I have since been called (though most unworthy) to preach the gospel, and to take the charge of a flock, in which I practised Infant-baptism my self: all these, and some other things concurred to bind me in that way; but the irresistable evidence of divine truth broke through them all. Though when this point was first brought in dispute among us, I labour'd under some peculiar disadvantages, having my mind heavily burdened with a sense of past neglect of duty in things of another nature, which at times made me afraid of looking [Page] into these matters, least I should be left of God to imbrace an error; and this, together with the hot disputes, and vehement urgings that we then had among us on both sides, occasion'd such tossings in my mind as seemed, as if they would have sifted and shaken me (as it were) to pieces; after which I was much overwhelmed with melancholy, and discouragements for a great while. Yet having since obtain'd through divine mercy sweet deliverance and establishment, them words have often born with weight upon my mind, When thou art converted, strengthen thy brethren: And being sensible that many of my brethren are labouring under some of the same difficulties that I did, and having some clear view of several things in this affair, that I have not lit of in any human writings, these and some other considerations have inclined me to yield to the request of those who have desired that this sermon might be published. I don't expect in this little piece to please the Curious; much less a vain carping world: but if it may benefit, or be any help to serious inquiring minds, I have my end.—Of such I ask this one request, viz. that when you get near to God, you would remember your unworthy brother and Servant in the gospel.

Isaac Backus.

Middleborough, Jan. 20. 1756.

N. B. The reason why I have said nothing in this tract upon the mode of baptism, is not for want of clearness therein in my own mind; but because this subject more naturally led to shew who might partake of this ordinance, than how it should be administred. And also, I scarce ever meet with any that deny immersion's being a gospel mode: and I believe that when men shall have done bringing infants to baptism, they'll generally have done with sprinkling therein likewise.

ERRATA.

PAGE 17. l. 13. from the Top, r. appointed. and l. 23. in the same Page, for text r. cotext.

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Title statement

A short description of the difference between the bond-woman and the free; as they are the two covenants, with the characters and conditions of each of their children: : considered in a sermon, delivered at Middleborough, / by Isaac Backus, Preacher of the Gospel. ; Wherein is particularly shewn, that none are proper subjects of the special ordinances of the Gospel-church, but real saints.

Backus, Isaac, 1724-1806.

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Text Creation Partnership,

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2011-05.

ID [DLPS]

N06004

ID [TCP]

N06004

ID [STC]

Evans 7613

ID [STC]

Evans 7612

ID [NOTIS]

APV7750

ID [IMAGE-SET]

7613

ID [EVANS-CITATION]

99003280

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Early American Imprints, 1639-1800 ; no. 7613.Early American Imprints, 1639-1800 ; no. 7612.

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— A short description of the difference between the bond-woman and the free; as they are the two covenants, with the characters and conditions of each of their children: : considered in a sermon, delivered at Middleborough, / by Isaac Backus, Preacher of the Gospel. ; Wherein is particularly shewn, that none are proper subjects of the special ordinances of the Gospel-church, but real saints., Backus, Isaac, 1724-1806..

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[6], 45, [1] p. ; 20 cm. (8vo)

Printed by Green & Russell, at their printing-office near the custom-house, and next to the writing-school in Queen-Street.,. Boston; New England, :: 1756.. (Half-title: Mr. Backus's sermon, wherein is shewn who are the proper subjects of the special ordinances of the Gospel-church.) (Evans entry 7612 is a ghost arising from the half-title.) (Error in paging: p. 33 misnumbered 17.) (Errata statement, p. 45.)

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