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Confitebatiir ^^Lutheras'] di|orcm fuuin, quod ab ipfis rcflorefcen-tis Evangelii Primordiis, quofTis abfqiie Difcriminc ad Coenatn. Dominicam admififlet, qtiodque Dilbiplinam, Fratrtim Dilci-plinx fimilem, apud fuos non conftituiflet.—Quia objiciebatur, Fraties non habere Eccl^iiam apertam ;=—Reiponfum fuit, Sandla.dare^non SanAis prohibuifle Cbriilum J—Erforem [in JPapatu] corrigi non po(Ie aliter qitam ut certa Probationer nee ilia fuhitaneay Cordium Arcana revelutiter, Novitiiqne diu et caute turn informentur, turn explorentuf.

JRatio Dijcipl. Sratr, Boheni^

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■MiMWrfmi n w I n j ^M M il* ■ ! ■■ _ ' ■ If " ■ J i m * ■■■ * ■; y n -.<->^— ^

ADVERTISEMENT

I* • '

¥0 THIS^

EDITION.

A NARRATIVE' of tIictrahfa6brons to'which the fol-(owing Treatife refers, may be read iti the account of the Author's Life, which was'fainted Originally at Boflon, Kew England, in 1765,: and lately re-printed at Glaf^ gow. The workfi of the Author are now very well known in this country.' The world, it is apprehended, owe no fmall obligation to Df • John EHkine, one of the mini-^ fters of this city, who firft introduced them to their ac« « ^uaintance.'

\^ ThSris arc very few pcrfons attentive ^o the fubjeAf

qv on which Prefident Edwards has written, who will not acknowledge, that he has caft much light upon them* * And nothing will prevent Chriftians from coniidering the prefent Treatife as one of the moil able and interefl-ing parts of his works, but prejudice and indifference about the fubje6l of it* His own opinion of it may be fcen in his Preface. It will there appear, if pcrfons (hould even be inattentive to its internal evidence, that

it called forth the complete extent of his abilities, and

•• a»j

ADVERTISEMENT.

wa^ the fruit of dependence on the Father of Lights for inllrudion and prefervation from error.

The whole of his works are now re-printed in Britaioy excepting only his Defence of this Treatifc, againft the Objed^iont of Mr. Solomon WilUams; If the prefent performance, whidi ia^ exceedingly fcarce, meets with, encouragement, the PoblUher intends to print it alfck

Eniif BvxoB, Maj 15, zyyo.

THE

author's preface.

IVIy appesfring in this public manner on that fide of the quedion, which is defended in the follow-* ing fheets, will probably be furprifing to many; as it is well known, that Mr. Stoddard, fo great and eminent a divine, and my venerable predccef^ for in the paftoral office ovier the church in North-an^pton, as well as my pwn grandfather, publicly and ftrenuoufly appeared in oppofition to the doctrine here ipaintained.

HQweyer, I hope, it will not be taken amifs, that I think as I de, merely becaufe I herein differ front bim, though fo much my fi^perior, and one whofe name and n^emory I am under diftinguifliing obligations, on every account, to treat with great re-fpeft a«d honour. / Efpecially may 1 juftly exped, that it will not be chargied on me as a crime, that I do not think in every thing ju{l as he did, fince none more than he himfelf averted this fcriptural and PrQteilant maxim^ that we ought to call no man pn earfh Mq/ler^ or make tlie authority of the great* eft .9nui holieft of mere men the ground of our belief of any doi£irine in religion. Certainly we arc not obliged to think any man infallible, who him« felf utterly difclaims infallibility. Very juftly Mr. Stoddard obferves in his Appeal to the Learned^ P'97».

a iij

Yi AUTHOR'S PREFACE.

«< All Prateftants agree, that there is no infaF-" libility at Rome; and I know no body elfe pre-« tends to any, fince the Apoftles days/* And he in (ids, in his preface to his fermon on the fame fub-jeft, That it argues no want of a due refpeft in us to our forefathers, for us> to examine their opi-nipns. Some of his words in that preface contaia a good apology for me, and are worthy to be repeated on this occadon. They are as follows r

« It may poffibJy be a fault (fay^ Mr. Stoddard)^ <* to depart from the ways of our fathers :. But it •* may^ifo be a virttde^ and an eminent a£l of obc-♦* dience, to depart from them inyo/«^ things. Men ** are wont to make a great fioife, that we arc bring-« ing in innovations, and depart from the old wity: ** But it is beyond me, to find out wherein the /«/-« quity does lie* We may fee caufe to alter fonu « pretBices of our fathers^ without defpifing of theniy •* without priding ourfelves in aur wifdom, with-<< out apoftacy, without abuGng the advantages God «* has given U5, without a fpirit of compliance with «< corrupt men, without inclinations to fupcrfti-«* tion, without making dtflurbance in the church «« of God : And there is no reafon, that it fhould •< be turned as a reproach upon us* Surely it ia « commendableior us to examine the praftices of our << fathers; we have no fufficient reafon to take prac-<< tices upon irujl from them. Let them have as •• high a character as belongs to them; yet we may *' not look upon their principles as oracles, Na-*• THAN himfelf mifled it in his conjedure about «* building the houfe of God. He that believes prin-" ciples becaufe they affirm them, makes idols of ««them. And if would be no humility^ but hafemfs Jf of fpirit, for us to judge ourfelves incapable to

AUTHOR'S PREFACE. ^u

^ examine the principles that have been handed •< down to ua. If we be by any means fit to open •* the mjfleries of the gojpel^ we are capable to judge •* of thefe matters i And it would iU becoroe us, fo •* to indulge ourfelvcs in eafe, as to /j^^/?^ the exami-** nation of received principles* If the praftices of •' our fathers in any particulars were mifiakeny it fs «*jfe they fhould be rejeBed: if they be not, they •* will bear examination. If we be forbidden to er-•* amin« their praftice, that will cut off* all hopes •* of reformation^

Thus, in thefe very feafonable and appofijte fay-in gs, Mr. &TOl>DARD, though deady yet fpeaketh'z And here (to apply them to my own cafe) he telh mey that I am not at all blameable, for not taking^ bis principles on trujt; that notwithftandmg the high character juftly belonging to him, I ought not to look pp his principles as oraclesy as though he could not mifs ity as well as Nathan himfelf in his conjec» ture about building the hottfe of God; nay, furely that I am even to be commendedy for examining his praificey and judging for myfelf; thzt it ivould Nl become mCy to do otherwife; that this tvould be no manifejlation of humtlityy but rather fhew a bafenefs offpirit; that if I be not capable to judge for mjfelfin thefe mattersy I am by no means fit to open the my/fc" ries of the gofpeti that if \fkould believe his principles^ ' becaufe he advanced themy I fhould be guilty of making him an idol, —Alfo he teUs his and my flock, with all others, that it /// becomes themy fo to indulge their eafey as to negleSl examining of received principles and f radices,- and that it is fity mifiakes in any particu* lars be rejeBed : That if in fome things I differ fn my judgment from him, it would be very unrea« fonable^ on this accou&t to make a great noife^ as

/ /■ *

till AUTHOR'S PREFACir.

though I were bringing in innovationsy and departing from the old way / that I may fee caufe to alt^r form PraElices of my grandfather and predepeffor^ withotd defpifing him, without priding myfeif in my wifdom^ without apoftacy] without, defpifing the adv^f^tages God has given me^ without inclination to fuperjlition^ and without making diflurhance in the church ofX^od ; in fliort, that it is beyond him^ to find out wherein the-iniquity of my fo doing lies ; ^nd tli^t th^re is m reck'-fon why it fhould he turned as a reproach upon me*-Thus, I think, he fufficicntJy vin4icate& my con-duft in the prefent cafe, and warns all with whom 1 am concerned, npt to be at all difpleafed with me, or to find the leaft fault with n)e, merely be-caufe I' examine for myfelf, have a judgment of my own, and am for pra^Slifing in £bme partipulq^rs different from him, how pofitive^foever he was that his judgn^ent ^nd praiflice were rig}it. It is reafonabJy hoped and e^psftedj that they who have a gr^at reg^ard to his judgment, will impfirtially regard his judgment, and hearken to his admonition in thcfe things.

I c^n ferjoufly declare, that an afFe{3:ation of making a (hew as if I were fomething wifer than that excelknt p^rfon. isexeeedipg diftant from m/^i and very far from having the leaft influence in my appe^ing to opppfe, in t}n$ way of the prefs, an opinion whigh he fo earneftly n^;iintained and pr^-m^oted. 3ure I am I have not affi:£led to vary from his judgment, i^or in the leaft been governed by a fpirit of contr^didiion, fieither indvlgied a cavilling humour^ in remairking pn any of hjis .^rgi^i-ments or exprc/Hons.

1 have formerly bceq of his fipinion^ V.hich I in^-bibed from his JiopK^^ ^v^ from my^hildhpp^i

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AUTHOR** PREFACE. 2k

ancf Have in my proceedmg&confoixned to its pracr

tices though never without fome difficulties in my

view, which I could not folve:. Yet, however, a

diflruft of my awn. undeiftaiiding, and defereiu:e

to the authority o£ £d veaeraUi^. a noEon, the feen^

ing (Irength of fame of his arguments^ to^thqr

with the fuccef» he had in hi» miniitryy and his

great reputation and influence, prevailed fbr a long.

time to bear down my icxupks.r^But the diiicuU

ties and uneafincfs oa my mind increafing,. as E

became more (ludied in divinity, and as I improv-^

cd in experience; this brought me to clo&r dilv-

jgence and care to fiarch ike firipturesy. ai^d more

impartially to examine and weigh the argunaents of

'^y grandfather^ and fuch other authors as I could

get on his fide of the quedion^ By which means^

after )« ng fearching, pondering^ viewing^. and ro*

viewing;, I gained iatisfa£kion, became fuHy fettled

in the opinion I now maintain, a& in the Difcourib

here offered to public view ; and dared to proceed

no farther in a practice and admihiftration incon*

fiilent therewith: Which brought me into peculiar

circumftances, laying me under an inevitable ne-

ceflity publicly to declare and maintain the opinion

I was thus eftabliihed in; as alfo to do it from the

prefs^ and to do it at this time without delay, (t

is far from a pleafing circumftance of this publica«

tion^ that it is againit what my honoured grundfa*

ther ftrenuoufly maintained, both from the pulpit

and prefs. I can truly fay, on account of this and

feme other confiderations, it is what I engage in^

with the greateft relucSlance that ev^r I undertook -•

any public fervice in my life. But the ftate of

things with me is fo ordered, by the fovereign di£»

pofel of the great Govempr of the world, that nyp

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doing this appeared to me very neceffary and altdw gether unavoi3abIe. I am cOnfcious, not only is the intercft of religion concerned in this affair, but my own reputation, future ufefuln'efs, and my very 'fubfiftence, all feem to depend on my freely opening and defending myfclf, astb my principlesi and agreeable condtnfl in my paftoral charge; and' oti my doing it from the prefs: In which way alone am I able toftate and juftify my opinion, to any purpofe, before the country (which is full of noife, •■mifreprefentations,' and many ccnfiircs concerrrtng 'this affair), or even before my own people, as aft

I would be fully fenfible, if they knew the exa£);

^ ft ate of the cafe.

I have been brought to this neceffity in divine providence, by fuch a fituation of affairs and coin-'cidence of chrcumftahces and events, as I chufe at •prefenf to'be filent about; and which it is not needfufi rror perhaps-expedient, for mc to publifh 'to the world.

' One thing among others that caufed me to ga about this btifinefs with fo-much backwardnefs, was the fear of a bad improvement fome ill-mind-'ed people might be ready, at this day, to.make of the doflrinie here defended; particularly that wild cnthufiaftical fort of people, who have of Me gone 'into uhjnKiRzhlc feparationi^ even renouncing the minifters and churches of the land m general, under pretence of fetting up a pure church. It fs well' known, that I have heretofore publicly re-monftrated, both from the pulpit and prefs, againft

■*very many of the notions and praftices of this kind

•of people; And fhall be very fbrry if what I now

•offer to the public, fhould be any occafion of their

encouraging or ftrcngthening themfelves inthofa

AUTHOR'S PREFACE^ «»

notions an^ practices of theirs. To pt-eyent wKicIik I would now take occafion to declarip, I am flili of ^ the fame mind concerning them that I have for* i merly manifefled. I have the fame opinion con- / cerning the religion and inward experiences chiefs ly in vogue among them^ as 1 had when I wrote my Tr^atife on Religious AffeBionSf and when I wrote my Obfervations and KeJkSfiom on Mr. Brai^ nerd's Life. I have no better opinion of their notion of 2, pure church by means of ^ifpirit ofdifcern" ing^ xhtix cenforious outcries againft the {lauding mi-nifters and churches in general, their /ay-ordina-* tionSf their Jay-preachings^ and p^iilic exhortings^ and 7L^mm\&,^r\Tk^facramentss their aiiuming, felf-con-fident, contentious, uncharitable feparating fpirit; thpir going about the country, as fent by the Lord, to make profelytes j with their many other extravagant and wicked ways. ,My holding the doctrine that is defended in this diicourfe, is no argument of any change of my opinion concerning them; for when I wrote thofe two books before mentioned, I was of the fame mind concerning the ijualifications of communicants at the Lord's table that I am of now.

However, it is not unlikely, that fome will ft ill exclaim againft my principles, as being of the fame pernicious tendency with thofe of the. Separatifis : To fuch I can only by a folemn proteftation aver the fincerity of my aims, and the great care I have cxcrcifed to avoid whatfoever is erroneous, or might be in any refpe^l mifchievpus. But as to my fuc-. ceCs in thefo my upright aims and endeavours, I muft leave it to every reader to judge for himfelf^ after he has carefully perufed, and impartially con-fidered.thc following Difcourfe; whiqh^ goofidenng

Aura©*.** tfiEFACE:

• * • _ _ *

♦he natw Md importance of the fobjeS, Tliope* all feriods readeris will accompany with tLerr car-neft prayers to the Father of Lightsy for his gracious direftion and iriffuence. An^yto Him he glorf i/j /& churches ly Chrtfl Jefui. AM E N.

I

FREFJCK

JL HOUGH the doBrine here mainfained by our deair and reverend brothery ivas brought over hither by tht pious and judicious fathers of this country from the Puritans in England^ and held hy tktm and their fuc» cejfhrs in our churches above threef 'ire years without dijfenjion ; yet fome good and learned men have fmce vone into another nvay of thinking in this matter. And us the Word of GOD is our only rule of judging^ and this only can bind the confcience in religion^ it mujl needs concern every man tofearch the ScriptureSf that he may come to as fatisfying a hnonvledge as may be, itrhether he has a right to the Lord^s fupper^ and whether it be his immediate duty to partake of it^ or admit of others• And for all that we had hithert§ read on thisfubjeHy it feemed to usy there wantedfur'^ ther fearchings and difcoveries.

And though ive have not all had opportunity to read the compofure following ; yet we apprehend the reve* rend Author fingularly qualified to manage this ini" portant argume/it^ from his great acquaintance with the Scriptures^ and diligent application to the fudy of them, with afpecial aim to find the mind ^Christ and fettle his judgment in this particular; both to get more light himfelf^ and communicate the fame ta otherx. And *uie have this peculiar motive to, excite attention to nvhit he writes^ that he is fo far from arguing from the prejudice erinfiuence of education^ that being brought Vp in the contrary way of thinkings and more inclined thereto from ajpecial veneration of his reverend grands

father ; yet on careftdfearching thefacred volumes^ he ivas obliged to yield to thofe conviBions they produced in hinty and change his judgment.

The follo*u>ing Treat ife contains the fuhjlance of thofe. convidiions^ or the particular reafons of this alteration. And if thofe who are now in his former way of thinkings would *iuith due fertoiifnefsy humtlity, calm^ hefsy diligencey and impartialityy fearch the Scriptures^ and confider his arguments derived from thetHy looking up to GOD through Christ, and fuhjeEling their minds entirely to him^ they may eithvrfee and yield t& the fame convi5HonSy and find caufe to change their judg* ments alfoy or will at leafl continue their fraternal af*

feEiion to the worthy Author^ and others in the famefen-^ timents with him.

We heartily pray that the reverend Author -and his

flock may for a long time he happy together; that their

cordial love and tendernefs to each other may continue

and operate in mutual and all lawful condefcenftons and

forbearances under different fentiments in thefe parti--

culars; that every one may he open to lights and guard

^ againfl all prejudice^ precipitancey and, pafjion ; that , they may he very watchful againjl the devices of Satan to difunite or difaffeB them ; that they may fudy the things that make for peace and edification, — And the GOD of lighty love^ and peacey will continue nvith them. ,

Thomas Prince, *

Tj .. ^ a •% John Webb,

'749» J Thomas FoKCROFlpy

M. Byles*

C XV 3

G 0 N r E N T S.

PJRT L

The ^uejiionjiatedand explained; viz. Whether^ aC' cording to the rules o/" Christ, any ought to he ad' mitted to the communion and privileges of members of the vifihle church ^Christ in completeflandingy hut fuch as are in profeffian^ and in the eye of the churches Chrifiian juJ^ment, godly or gracious per" fons? page f

pjnr II.

Reafons for the Negative of the foregoing ^efiian, II

PJRT III. OhjeSlom anfiveredi Ii6

APPENDIX.

Being a Letter to the Author^ in anfnver to his requefl of information concerning the opinion of Proteftant divines and churches in general^ of the Pre/by terians in Scotland and Diffenters in England in particular^ refpeSing Five ^ueftions that relate to this contro' "verfy^ •-:-- X99

A N

HUMBLE INQUIRY

INTO THE

QUALIFICATIONS

r o R

Full Commumon in the VifibU Church o/ChrisT^

PART FIRST.

The ^ESriONfated and explained.

jL he main queflion I would confider, and for the ne« gative of which, I would offer fome arguments in the following difcourfe, is this; Whether^ according to the rules o/'CuRisTy any ought to be admitted to the communion and privileges of members of the vijible church of Christ in com" pleteftandingy hut fuch as are tnprofe/Jiony and in the eye of the church*s Chrtflian judgmentf godly or gracious perfons ?

When I fpeak of members of the viflble church of Chrifty in complete /landings I would be underllood of thofe who are received as the proper immediate fubje^ls of all the external privileges, Chrii^ has appointed fur the ordinary members of his church. I fay ordinary mem" hersy in diftindlion from any peculiar privileges and honours of church-officers and rulers. All allow, there are fome that are in fome Tefpe6l in the church of God, who arc not members in complete flanding, in the fcnfe that has been explained: AU that acknowledge infant-baptifm, allow infants, who are the proper fubje£ls of baptifni, and are baptized, to be in fome fort member* of the Chriftian church; yet none fuppofe them to be members in fuch (landing as to be the proper immediate fubje6ls of all eccleliaflic^ ordinances and privileges: But that fome further qualificatione are rcquifite in order to

A

this, to be obtained, either in a courfe of nature, or by education,-or by divine grace. And fbme who-are baptized in infancy, even after they come to be adult, may yet remain for a feafon fhort of fuch a {landing as has 4)een fpoken of; being deftitute of fufficient knowledge, and perhaps fome other qualifications, -through the ne-^lc€k df parents, <^ their own negligence, or otherwife; or becaufe they carelefsly negleft to qualify themfelves for £ccleiiailical privileges by making a public profeflion of the Chridian faith, or owning the Chriflian covenant, or forbear to offer themfelves as candidates for thefe privileges ; and yet not be cafl out of the church, or ceafe to be in any refpe£l its members: This, I fuppofe, will alfo be generally allowed.

One thing mainly intended in the foregoing x^ueflion is, Whether any adult perfons but fuch as are in profef-. fipn aod appearance endued with Chriflian grace or piety, ought to be admitted to the Chriflian facraments : Particularly whether they ought to be admitted to the JLord*5 fupper; and, if they are fuch as were not baptized in infancy, ought to be admitted to baptifm. Adult perfons having thofe qualifications that oblige others to receive them as the proper immediate fubjedls of the ChrifHan facraments, is a main thing intended in the queflion, by being fuch as ought to be admitted to the com* rnunion and privileges of members of the vifible churchy in ' completeflanding. There are many adult perfons that by the allowance of all are in fome refpedl within the church of God, who are not members in good flanding, in this refpeft. There are many, for inflance, that have not at prefent the qualifications proper to recommend them to admifTion to the Lord^sfupper: There are many fcan-clalous perfons, who are under fufpenfion. The late venerable Mr. Stoddard, and many other great divines fuppofe, that even excommunicated perfons are ftill members of the church of God; and fome fuppofe, the wor-ihippers of Baal in Ifrael, even thofe who were bred up fuch from their infancy, remained flill members of the ^^hurch of God; And very many Proteflant divines fup-

comHiukion in the visible cfiuRCH. 'g

pofe, that the members of the church of Rome, though they are brought up and live continually in grofs idolatry, and innumerable errors and fuptrllitions that tend utterly to make void the gofpel of Chrift, flill are in the vifible church of Chrift : Yet, I fupppfe, no orthodok divines would hold thefc to be properly and regularly qualified for the Lord's fupper. It was therefore requl-fite, in the queftion before usj that a diftinftion fhould be made between members of the vifible church In gene-ralj and member? in completeJlanding.

It was alfo requifite, that fuch a diilindlion fhould be made in the queftion, to avoid lengthening out this dif-courfe exceedingly, with needlefs queftions and debates concerning the Hate of baptized infants ; that is needlefs as to my prefent purpofe. Though I have* no doubts about the dodlrine of infant-baptifm; yet God's manner of dealing with fuch infants as are regularly dedicated to him in baptifm, is a matter liable to great difputes and many controverfies, and would require a large differta-tioo by itfclf to clear it up ;• whicb^ as it would extend this difcourfe beyond all bounds,, fo it appears not ne-^cefTary in order to a clear determination of the prefent queftion. The revelation of God's word is much plainer and more exprefs concerning aduk perfons, that aft for themfelves in religious matters, than concerning infants. The Scriptures were written for the fake of adult perfons, or thofe that are capable of knowing what is \7ritten : It is to fuch the Apoftles fpeak in their Epif-tles, and to fuch only does God fpeak throughout his word: And the Scriptures efpecially fpeak for the fake of thofe, and about thofe to whom they fpeak. And therefore if the word of God affords us light enough concerning thofe fpoken of in the queftion, as I have ftated it, clearly to determine the matter with rcfpedl to them, we need not wait till we fee all doubts and controverfies about baptized infants cleared and fettled, before we pafs a judgment with refpeft to the point in hand. The denominations, charatlers, and defcriptions, which we find given in Scripture to vifible Chnftians,

Aij

and to the viiible churchy are principally widi an eye to the church of Chriil in its adult ftate and proper (land* ing. If any one was about to defcribe that kind of birde called Doves, it would be moft proper to defcribe grown doves, and not young ones in the egg or neft, without wings or feathers: So if any one fhould defcribe a palm-tree or olive-tree by their vifibie form and appearance, it woidd be prefumed that they defcribed thofe of thefc kinds of trees in their mature and proper ftate; and not as juft peeping from the ground, or as thunder-ftrtick or blown down, i^nd therefore I would here give no* tice, once for all, that when in the enfuing difcoWe I ufe fuch-like phrafes ad vifihle faints^ members of the vifihle churchy &c. I, for the moft part, mean perfons that are adult and in goodJlanding. '

The queftion is not, whether Chrift has made converting grace or piety itfelfthe condition or rule of hi* people's admitting any to the privileges of members in full cpmmunion with them : There is no one qualification of mind whatfoever, that Chrift has properly made the term of this ; not fo much as a common belief that ye/us is the Meffiah^ or a belief of the being of a God. It is the credible profejjion and vtfth'tlity of th^fe things, that is the church's rule in this cafe. Chriftian piety or godlinefs may be a qualification requifite to communion in the Chriftian facraments, juft in the f^me manner as a belief that Jefus is the Meffiah, and the Scriptures the word of God, are requifite qualifications, and in the fame manner as fome kind of repentance is a qualifica-tion requifite in one that has been fufpended for being grofsly fcandalous, in order to his coming again to the Lord's fupper; and yet godlinefs itfelf not be properly the rule of the church's proceeding, in like manner as fuch a belief and repentance, as I have mentioned^ are not their rule. It is a vifibility to the eye of a Chriftian judgment, that is the rule of the church's proceeding in each of thcfe cafes.

There are two dtft'tn^tons muft be here obferved. As, I. We muft diftinguifii between fuch qualifications as

COMMUMION IN THE nSIBLE CHUftCH' g

are requifite to give a pcrfon a right to ccclefiaftical privileges in foro ecclefs^ or a right to be admitted by the church to thofe privileges, and thofc qualifications that are a proper and good foundation for a man's own con-du6l in coming and offering himfelf as a candidate for immediate admifiion to thefe privileges : There is a difference between thefe. Tlius, for inftance, a profejjlon of the belief of a future ftate and of revealed religion^ and fome other things that arc internal and out of fight, and a vifibility of thefe things to the eye of a Chriilian judgment, is all, relating to thefe things, that is requi-fite to give a man a right in foro ecckfia^ or before the chufch; but it is the real exiftence of thefe things, that is what lays a proper and good foundation for his making this profeffion, and fo demanding thefe privileges* None will fuppofe; that he lias good and proper ground for fuch a condu(ft, who does not believe another world, nor believe the liible to be the word of God. And then, 2. We muft diftinguifli between that vvliich nextly brings an obligation on a man's confcience to feck admifiion to a Chrifl:ian ordinance, and that which is a good foundation for the diAate of an enlightened well-, informed confcience, and fo is properly a foiid foundation of a right in him to a<fl thus. Certainly this dl-ftin^ion does really take place among mankind in innumerable cafes* The di<Sates of mens confciences are what do bring them under a next or mofl immediate obligation to aft: But it is that which is a good foundation for fuch a didlate of an enlightened confcience, that alone is a folid foundation of a right in him fo to aft. A believing the doftrine of the Trinity with all the hearty in fome fenfe (let us fuppofe a moral fenfe) is one thing requifite in order to a perfon's having a folid foundation of a right in him to go and demand baptifm in the name of the Tiinity: But his bell judgment or diftate of bis confcience, concerning his believing this doftrine with this fincerity, or with all his heart, may be fufficient to bring an obligation on his confcience. Again, when a delinquent has,been convifted of fcandal, it is repent-

Anj

-6 QUALIFICATtOlfS FOR FULL

ance In fome refpeft (incere (fuppofe a moral fincerity) that is the proper foundation of a right in him to offer himfelf for forgivenefs and reftoration: But it is the dictate of his confcience or his beft judgment concerning his fincerity, that is the thing which immediately oblige* him to offer himfelf. It is repentance itfelf, that is the proper qualification fundamental of his right, and what he cannot have a proper right without; for though he may be deceived, and think he has real repentance when he has not, yet he has not properly a right to be deceived ; and perhaps deceit in fuch cafes is always owing to fpmething blameablc, or the influence of fome corrupt principle: But yet his beft judgment brings him under obligation. In the fame manner, and no otHerwife, I fuppofe that Chriftian grace itfelf is a qualification re-qullite in order to a proper folid ground of a right in a pcrfon to come to the Chriftian facraments. But of this I may fay fomething n^iore when I come to anfwer obiedlions.

When I fpeak, in the queftion, of a being godly or gracious in the eye of a Chriftian judgment, by Chrtftian judgment I intend fomething further than a kind of mere riegaiive charity, implying that we forbear to cenfure and condemn a man, becaufe we do not know but that he may be godly, and therefore forbear to proceed on the foot of fuch a cenfure .or judgment in our treatment of him;. As we would kindly entertain a ftranger, not knowing but in fo doing we entertain an angel or |>re* cious faint of God. But I mean a pofifive judgmenty founded on fome pofitive appearance, or vifibility, fome outward manifeftations that ordinarily render the thing probable. There is a difference between fufpending our judgpaent, or forbearing to condemn, or having fome hope that poffibly the thing may be fo, and fo hoping the beft; and a pofitive judgment in favour of a perfon. For an having fome hope, only implies that a man is not in utter defpair of a thing, though his prevailing opinion may be otherwife, or he may fufpend his opinion. Though we cannot know a man believes that Jefta is

COMMUNION IN THE TISIBLB CHURCH. J

the MeJJiah^ yctrwc expe6t fome pofitive manifellatioii or vifibility of it, to be a ground of our charitable judgment: So I fuppofe the cafe is here.

When I fpeak of Christian judgment^ I mean a judgment wherein men do properly exercife reafon^ and have their reafon under the due influence of love and other Chriflian principles; which do not blind reafon, but regulate its exercifes; being not contrary to reafon^ though they be very contrary to cenforioufnefs or un-reafonable niceiiefs and rigidnefs.

I fay tn theeyeoftheQHVSLcn's Chrtfiianjudgment^ be-caufe it is properly a vifibility to the eye of the public charity, and not of a private judgment, that gives a perfon a right to be received as a vifible faint by the public. If any are known to be perfons of an honeft chara^er, and appear to be of good underfianding in the dod^rines of Chriftianity, and particularly thofe doctrines that teach the grand condition of falvarion, and the nature of true faving religion, and publicly and fe-rioufly profefs the great and main things wherein the effence of true religion or godlinelfs confiils, and their converfation is agreeable; this juflly recommends them to the good opinion of the public, whatever fufpicions and fears any particular perfon, either the miniiler, or fome other, may entertain, from what he in particular has obferved, perhaps from the manner of his exprefiling. himfelf in giving an account of his experiences, or an obfcurity in the order and method of his experiences, £9*f. The miniiler, in receiving him to the communion of the church, is to a6i as a public officer, and in behalf of the public fociety, and not merely for himfelf, and therefore is to be governed, in a^ng, by a proper vifibility of godlinefs in the eye of the pubHc.

It is not my defign, in holding the negative of the foregoing queftion, to afRrm, that aH who are regularly admitted as members of the vifible chiMrch in complete flanding, ought to ie believed to be godly or gracious perfons, when taken colkshefyf or^ confidered 'm the

a QUALIFICATIONS FOR FULL

groffty by the judgment of any perfon or fociety. Thi9 may not be, and yet each perfon taken fingly may vifi-bly be a gracious perfon to the eye of the judgment of Chriftians in general. Thefe two are not the fame thing, but vaftly diverfe; and the latter may be, and yet not the former. If we Ihould know fo much of a thoudaind perfong one after another, and from what we obferved in them (hould have a prevailing opinion concerning each one of them, fingly taken, that they were indeed pious, and.think the judgment we paffed, when we Conitder each judgment apart, to be right 5 it will not follow^ when we confider the whole company collectively, that we fhall have fo high an opinion of our own judgment, as to think it probable, there was not one erroneous judgment in the whole thoufand. We all have innumerable judgments about one thing or other, concerning religious, moral, fecular, and'philofophical affairs, con* cerning pail, preCent, and future matters, reports, fa^ls, perfons, things, ^c. ^c. And concerning dl the many thoufand di6^ate8 of judgment that we have, we thi«k them every one right, taken fingly; for if th€;re was any one that we thought wrong, it would not be our judg* ment; and yet there is no man, unlefs he is. ftupidly foolifhf who when he confiders all in the grofs, will fay he thinks that every opinion he is of, concerning all perfons and things whatfoever, important and trifling, is right, without the leaH error. But the more clearly to illuflrate this matter, a« it relates to vifibility^ or probable appearances of holinefs in profeflbrs.: Suppoiing it had been found by experience concerning precious flones, that fuch and fuch external marki were probable figns of a diamond, and it is made evident, by putting together a great number of experiments, that the proba* bility is as ten to one, and no more nor lefs; /. e. that, take one time with another, there is one in ten of the ftones that have thefe marks (ai^d no vifible figns to the contrary) proves not a true diamond, and no more; then it wiB follow, that when I fiad a particular fton« with thnk marks, and nothing to the contrary, there i%

COMMUNIOHIH TRB VISIBLE CHURCH. f

a probability of ten to entf coacerning that ftone, that it is a diamoad; and fa concerning each, ftonc that I iind with thefe marks: But if we tak'e ten of thefe to-gether, it is as probable as not, that fome me of the ten is fpurions; becaufe, i£ it were not as likely as not, that ene hi ten la falfe, or if taking cne ten with another^ there were not otw m ten that was faUe, then the probability of thoie, that haVe Uiefe marks, being true diamonds, wotild be more than ten to one, contrary to the fuppoii-ti^i} becaufe that is what we mean by a probability of ten to onef that they are not falfe, vix* tJ^at take one tea with another there w31 be one-fzHt ftoae amoi^ them, and no more. Hence i£ we take an htmdred fuch Honf s together, the probability wiH be jttft ten to one, that there is one falfe among them f and a^ likely as not that there are ten falfe ones in the whole hundred i^ And theproba* bility of the indtyidoals muft be much greater than ten td one^ even a probs^iUty of more than a hundred to <rDe» in order to its making it probable that every one is trutf. It is an eafy nuchematical demonftratton. Hence the negative cf the foregoing queftion by no means impUes a pretence of any fcheme» that ihall be efFe6lual to keep all hypocrites out of the churchy and for the eftablifh* ing in that fenfe a pure church.

Whe^ it is faid, thofe who are admitted, ^c, ought to be by profelfion godly or gracious perfons, it is not meant, they ftiould merely profefs or fay that they are converted or are gracious perfons, that they kiwnv fo, or think fo; but that they profefs ^the great things wherein Chriftian piety confifts, *ui%, sl fupreme refpedl to God, faith in Chritt, ^c. Indeed it is ncceffary, as men would keep a good confcience, that they fhould think that thefe things are in them, which they profefs to be in them ; otherwife they are guilty of the horrid wickednefs of wilfully making a lying profeffion.. Hence it is fuppofed to be neceflary, in order to mens regularly and with a good confcience coming into communion with the church of Chrift in the Chriftian facraments.

♦^lO Q^ALIPICATIOHS fOU FULL

that they themfelves fhould fuppofe the effential thingB, belonging to Chriftian piety, to be in them.

It does not belong to the prefent queftion, to confider and determine what the nature of Chriftian piety is, or wherein it confifts: This queftion may be properly de-

' termined, and the determination demonftrated, without

c entering into any controverfies about the nature of con-verfion, Cff^. Nor does an aflferting the negative of the

. queftion determine any thing how particular the profef-fion of godlinefs ought to be, but only that the more

. effential things, which belong to it, ought to be profeffed. Nor is it determined, but that the public profeffions made on occaiion of perfons admiiflion to the Lord's fup-per, in fome of our churches, who yet go upon that principle, that perfons need not efteem themfelves truly gracious in order to a coming confcientioufly and pro-

.perly to the Lord's fupper; I fay, it is not determined but that fome of thefe profeflions are fufficient, if thofe that made them were taught to ufe the words, and o-thers to underftand them, in no other than their proper meaning, and principle and cuftom had not eftablifhed a meaning very diverfe from it, or perhaps an ufe of the words without any diftinft and clear determinate meaning. «

'^

COMMV.KI0N IN THE VISULE CHVUCK. Hi

PART SECOND.

Reasons for the Negative of the foregoing

^ejlion.

IlAviNG thus explained what I mean, when I fa]r» That none ought to be admitted to the communion and pri* nMeges of members of the vifibk church of Chrtfi in com' plete fandingy but fuch as are in profeffion and in the-eye of the churches Chriftian judgment godly or gracious perfons: I now proceed to obferve ibme things w^hich may tend to evince the truth of this poiition. And here,

I. I begin with obferving, I think it is both evident

by the word of God, and ?l£p granted on all hands, that

none ought to be. admitted as members of the vifiblc

church of Chrift but vi/ibie faints and profefjing faints^

or vifible and profefling ChrilHans.—^We find the word

Jatnt^ when applied to men, ^ufed two ways in the Nev^r

Tedament: The word in fome places is fo ufed as to,.

mean thofe that are real faints, who are converted, and

are truly gracious perfons; as i Cor. vi, 2. " Do ye

" not know that the faints' (hall judge the world ?'*

Eph. i. 1^. ** The riches of the glory of his inheritance

" in the faints." Chap. iii. 17,18. « That Chriil may

" dwell in your hearts by faith, that ye being rooted

" and grounded in love, may be able to comprehend

I* with all faints, what is the breadth," ^c. 2 Theft

i. 10. " When he fhall come to be glorified in his faints,

" and admired in all them- that believe." So Rev. v. 8.

Chap. viii. 4. and xi. i8« and xiiL lo. and xiv. 12^ and

xix. 8. In other places the word is ufed fo as to have

refpeft not only to real faints, but to fuch as were

faints in mfih'ility^ appearance^ 2Si^profeJfwn; and fo were

outwardly, as to what concerns their acceptance among

men and their outward treatment and privileges, of the

company of faints: So the word is ufed in very many

-places, which it is needlefs t;o meation, as every one acknowledges it.

In like manner we fin4, the word Chrtfttan ufed two ways: The word is ufed to exprefs tht fame thing as ** a nghteonsjnan that ftiallbe favcd/* iPet.iv. 16,17,18» Elfewhere it is fo u(ed as to take in all that were Chri-Hians by profefilon and outward appearance; A£ls xi. 26. So there is a twofold ufe of the word difciples in the New Teflament. There were difciples in name, profef^ £vmy and appearance; and there were thofe whom Chriil: calls S/dples indeed, John, viii. 30, 31. The word is tckn^ek^y truh* The expreilion plainly fappofes this di" iHnftion of true or real difciples, and thofe who were the fame in pretence and appearance.* See alfo Luke xiv. 25, 26, 27. and John, xv, 8. The fame diftin<Elion is iignified, in the New Tellanaent, by thofe that Hve^ being alive from the dead, and rifen with Chrift^ a Cor. iv. !!• Rom. vi* 11. and «lfewhere) and thofc who have a name to Aw, having only a pretence and appearance of life.. And the diftin^on of the vifible church <jf Chriil into thefe two, isplainly fignified of the growth of the good ground, and that in the ftony and thorny ground, which had the fame appearance and (how with the other, till it eame to wither away ; and alfo by the two forts of virgins, Matth. xxv. who both had a fhcw, profefilon, and viUbility of the fame thing. *By thefc things and many others which might be obferved, it appears that the diilin^on of real faints and vifible and profefiing faints is fci;iptural4 and that the vifible church was made up of thefe two, and that none are according %o Scripture admitted into the vifible church of Chrilt, but thofe who are viiible and profeJHing faints or Chri-itians.- And it is the more needlefs to infifl longer upon it, becaiife it is not a thing in controverfy; fo far as my fmall reading will inform me, it is owned by all Pro^eftants. To be fure, the moft eminent divine in New England who has appeared to maintain the Lord's fupper tobe prc^erly a converting ordinancre, was very full in it. In his Appeal ta the Learned^ in the title-page,

COMMtTHION IK TR£ VISIBLE* CHURCH. XJ

aoni through the Treatifc, he fuppofcs that all who come to the Lord's fupper, muft be v'tfibh JainUy and fome-times fpcaks of them z.% prfjfejjxng faints^ P^ige 85, 86: And fuppofes that it is requifite in order to their being admitted to the communion of the Lord's table, that they m^e a perfonal public profelfion of their faith and repentance to the juft fotisfaftion of the church, page 95, 94. In thefe things the whole of the pofition that I would prove is in effeA granted. If it be allowed (a» it is sdlowed on all fides) that none ought to be admitted to the communion of the Chriftian vifible churchy but vifibk and profeffing faints or Chriftians, if thefe words are ufed in any propriety of fpecch, or in any agreement with Scripture rcprefentations, the whole of that which I have laid down is either implied or will' certainly follow.

As real faints are the fame with real-converts, or really gracious perfons, fo '^hle faints are tlie fame with vifible converts, or thofe that are vifibly converted and gracious perfons. Viftbiitty is the fame with mamfejlaiion or appearance to our view and apprehenfion. And-^therefore to be vifibly a gracious perfon, is the fame thing as to be a truly gracious perfon to our view, apprehenfion, or efteem. The diftin£^ion of real and infihle docs not only tak^e place with regard to faintfliip or holinefs, but with regard to innumerable other things. There is vifible and real truth, vifible and real honefly, vifible and real Kioney, vifible and real gold, vifible atid real diamonds, Gff. ^Cn Vifihle and real are words that flan(f related one to another, as the words real 2JcAfeemhigy or true and apparent. Some feem to fpeak of ^'tfthility with regard to &intfhip or holiness, as though it had no reference to the rea&ty^ or as though it were a diftin^t reality by itfelf, as though by vifible faints were not m^nt thofe who to appearance are real faints or difciples indeed, but properly a diftinft fort of faihts, which is an abfurdity. There is a diftin6tion between real money and vifible money, becaufe all that is cfleemed money and pafTes for mpriey is not real money, biit fome is falfe and counter-'

B

feit. But yet by vliible money, is not meant that wiiicb-is taken and paflcs for a diiferent fort of money from true money, but thereby is meant that which is efteemed and taken as real money, or which has that appearance that recommends it to mens judgment and acceptance as true money; though men may be deceived, and fome of it may finally prove not to be fo.

There arc not properly two forts of faints fpoken of in Scripture: Though the word faints may be faid indeed to be ufed two ways in Scripture, or ufcd fo as to reach two forts of perfons; yet the word has jiot properly two fignifications in the New Teftament, any more than the word go/d has two iignifications among us: The word gold among us is fo ufed as to extend to feyeral forts of iabftances ; it is true, it extends to true gold, and alfo to that which only appears to be gold, and is reputed gold, and by that appearance or yifibility fome things that are not real gold obtain the name of gold; but this i« not properly through a divcrfity in the iignification of the v/ord, but by a diverfity of the application of it, through the impcrfeftion of our difcerning. It does not follow that there arc properly two forts of faints, becaufc there are fome who are not real faints, that yet beipg Tiiible or feeming faints do by the fhew and appearance they make obtain the name of faints* and are reputed faints, and whom by the rules of Scripture (which arc accommodated to our imperfedi flate) we are diredied to receive and treat as faints; any more than it follows that there are two forts of honeft men, becau/e fome who ar« not truly honeft men, yet being fo feemingly or vifibly, do obtain the name of jlioneft men, and ought to be treated by us as fuch. So there are not properly two diftinft churches of Chrift, one the real, and another the vifible ; though they that are vifibly or feemingly of the one only church of Chrift, are ^nany more than they who are really of his church; and fo tlie vifible or feeming church is of larger extent than the re^L

Vifibility is a relative thing, and has relation to aa fyc that views or beholds. Vifibility is the fame as ap^.

COMMUNION IN THE nSIBLE CHURCH. J J

pearancc or exhibition to the eye j and to'be & vifiblc faint is the fame as to appear to be a real faint in the eye that beholds; not the eye of God» but the eye of man. Real faints or converts are thofe that are fo in the eye of God; vifible faints or converts' are tbofe who are fo in the eye of man ; not his bodily cye^. for thus no yatai is a faint any more in the eye of a man than he is in the eye of a beaft; but the eye of his mind, tvlnch is his judgment or efteera. There is no more vifibility of ho-linefs in the brightell profcffor to t^ie eye of our bodies, without the exercife of the reafon and judgment of our minds, than may be in a machine. But nothing (hort of an apparent probability, or a probable exhibftion, can amount to a vifibiHty to the eye of man's reafon or judgment. The eye \diich God has given to man is the eye of reafon; and the eye of a Chri/Han is reafon fand^ified, re^ gulated, and enlightened, by a principle of Chriftian love. But it implies a contradi^ion to fay, that That is vi-iible to the eye of reafon, which does not appear probable to reafon. And if there be a man that is in this fenfe a vifible faint, he is in the eye of a ratioikaT jadgmtnt ji real faint.' To fay a man is viAbly a faint, "bat not vi<* fibly a real faijit, but only vilibly a vifible faint, is a very -abfurd way of fpeaking ; it is as much as to fay, he is to appearance an appearing faint; which is in eiTei^t to fay nothing, and to ufe words without figoification. The thing which muft be vifible and probable, iii order to 'vijible fa'tntjhipj muii b^ faintibip 'i{fi'lfy or real "grace and true holinefs ; not vilibility of i*airttil?ip, not unrc-generate morality, not mere moral fmcerit),. To pretend to or in any refpe<5l to exhibit moml Unccrity, makes nothing viiible beyond what is pretended to or exhibited : For a man to have that vifibly, whicli if he liad it really, and have nothing more, would not make fiim a real faint, is not to b6 viiibly a faint.

Mr. Stoddard, in his Apl'tal to the Learned^ fcems to exprefs the very fame notion of vilibility, and that vili*-bility of faintftiip which is requifite to perfons coming to the Lord's fupper, that 1 have here expreffcd. la

Bij

page lo, he makes a dima^tioQ betv^een being *M/i^y cw-cumcifed in heart, and being rea/fy fo; evidently mean-> ing by the latter faving convcrfion; and he allows the fonner, viz, a viftbility of heart'clrcumcifioa, to be ne-cefiary to a coming to the Lord's fupper. So that ac-♦-ording to him, it is not a vilibility of moralJinceritfotiijt bttt a vifibility oi circumcifion of heart, or faving "convcrfion, that is a nece£^ry: requifite to a perfonV oomiog ,to the Lord's table, Axid in what manoer this muft be njifihUy he ^gni£es elfewhere, when he allows, that it SLuil be f o /S0 a judgment of charity ; a judgment of rational charity. This he exprcfaly allow* over and ov^r ; as in ^ge 2, 3. 28. 33«.73. and 95: And an having rea^ fin plpok upon fhem as fuch, page 28. And towards jthe clofeof his book, he declares himself ftedfailly of Uie mi^d, that it i«requifite thofe be not admitted to the Lord's fupper, who diO not make a perfonpl and pubUc ^ofeffton-(^ their faith and repentance, to the jufi fatiifae" tim of th^ cJjufch^ page 95^ 94, But how he recondf-^ ^€fe pafl^g^s with tlie rflfl: ^f his Treatife, I would ;inpdeftly.fay,.,} maft confefs.myfelf at a lofs. And parti-cvl?dy> :1 cam^ot fee hdw they cofifift with what this venerable, a jid ever-honoiured author fays, page 16, ia thefe words ; " Indeed by the rule that God has given^or ad-** naiilioRS, if it be carefully att^nded> more unconverted ** perfons will be admitted than converted." I would humbly inquire, how thofe vifible quabfications can be the ground of a rational judgment ^^ that a perfon is circum^ £lfed in hearty which ncyerthelefs at the fame time, we arc feafible are fo far from being any probable iigns of it, that they are mc?rif frequently without it, than with it« The appearance of that thing furely cannot imply an ap«» pearing probability of another thing, which at the fame time we are fenfible is moil frequently, and fo moft probably, without that other thing.

Indeed I can eafily fee, how that may feem vifible, and appear probable to God's people by reafon of the imperfedl and dark ft ate they are in, and fo may oblige their charity, which yet is not real, a»d which would

tidt appear at all probable to angels^ who iland in a clearer light: And the difFereut degrees of h'ght, that God's church ilands in in different agesy may make a difference in this refpeft : The church under the New Tellament being favoured by God with a vaftly greater hght in divine thin^, than the church under the Old Teftament, that might make fome difference, as to the kind of pro-feflion of religion that is requifite, under thefe different ^difpenfations, in order to a vifibility of holinefs ; alfo a proper vifibility may fail in the greater number in fome extraordinary cafe, and in exempt circumllances: But how thofe ligns can be a ground of a rational judgment that a thing is, which, at that very time, and under that degree of light we then have, we are fenfible do ofttner fail than not, and this ordinarily, I own myfcli much at a lofs. Surely nothing but appearing rtcfon 13 the ground of a rational judgment, And indeed it is im-polEble in the nature of things, to form a judgment^ which at that very time we think to be net only without, but againft probability^

If it be faid, that although perfons do not profefs that wherein fan&ifying grace conlills, yet feeing they profefs to believe the do^rines of the gofpsl, which God is wont to make ufe of in order to men!^ fandlification, and are called the do8rlne wklch Is according to godllnefs ; and fince we fee nothing in their lives to make us determine, that they have not had a proper effeft on their heartsy we are obliged in charity to hope, that they are real faints y or gracious perfons, and to treat them accordingly, and fo to receive them into the Chritlian church, and to its fpecial ordinances.

I anfwer, this obje£lion does in effe^^ fuppofe and grant the very thing mainly in difpute : For it fuppofes, that a gracious charaBer is the thing that ought to be looked at and aimed at in admitting perfons into the communion of the church ; and fo that it is needful to have this charity , for perfons, or fuch a favourable notion of them, in order to our receiving them as properly qualified members of the fociety, and properly qualified fubje6ls of the fpe-

• B iij

clal privileges they are admitted to. Wliereas, tKc d()6lrine taught is, that fand^Ifying grace is not a necef-fary qualification herefore, and that there is no need that the perfon himfelf, or any other, fhould have anj imagination, that he is a perfon fo qualified; becauie we know, it is no qualification requifite in itfelf; we know the ordinance of the Lord's fupper is as proper for them, that are not fo qualified as for thofe tliat are ; ' it being according to the defign of the inllitution a con--verting ordinance, and fo an ordinance as much intendeds for the good of the unconverted^ as of the converted ; evea as it is with the preaching of the gofpel. Now if the cafe be fo, why is there any talk about a charitable hop* ing they are converted, and fo admitting them I What need of any charitable hope of fuch a qualification, in. order to admitting them to an ordinance that is as proper for thofe who are without this qualification, ^^as for thofe that have it ? We need not have any charitable hope of any fuch qualification in order tp admit a perfon to hear the word preached. • \Vhat need have we to aim at any thing beyond the proper qualifications? And whjt manner of need of any charitable opinion or hope of any thing further ? Some fort of belief, that Jefus is the Me/Jlah^ is a qualification properly requifite to a coming to the Lord's fupper; and therefore it is necef-iary that we ihould have a charitable hope, that thofe have fuch a belief whom wc admit; though It be not neceiTary that we fhould know it, it being what none can know of another. But as to grace or Chriftian piety, it clearly follows, on the principles which I op-pofe, that if there be any vifibility of it, more or lefs, of any fort, yet no kind of vifibility or appearanccy whether more direft or indire6^, whether to a greater or lefs degree, no charity or hope of it, have any thing at all to do in the affair of admiffion to the Lord's fupper ; for, according to them, it is properly a converting ordinance. What has any vifibility or hope of a perfon's being already \h health to do in admitting jjim into an hofpital for the ufe of thofe means that are the-proper'

.appointed means for the healing of the fick, and bring-iHg them to health I And therefore it is needlefs here to difpute about the nature of vifibility; and all arguing concerning a profeflion of ChriHian dodlrines^ and an orderly life being a fufficient ground of public charity, and an obligation on the church to treat them as. faints, are wholly impertinent and notliing to tlie purpofe. For on the principles which I oppofe, there is no need of any fort of ground for treating them as faints9 in order to admitting them to the Lord's fupper, the very defign of which is to make them faints^ any more than there i% need of fome ground of treating a fick man as being a man in health, in order to admittijig him into an hofpitair Perfons, by the dodbine that I oppofe, are not taught to ofier themfelves as candidates for church communion under any fuch notion, or with any fuch pretence, as their being gracious perfons; and therefore furely when thofe that teach them, receive them to the ordinance, they do not receive them under, any fuch notion, nor has any notion, appearance, hope, or thought of it, any thing to do in the cafe.

The Apoille fpeaks of the members of the Chri-fliaiv church, as thofe that made a profeffion of ggdiinefs^ 2 Cor. ix. 13. " They glorified God for your profejf" ' " ed fubjedhon to the gofpel of Chrift." i Tiip. iL 9, 10. " In like noanner alfo that women adon\ thenv-*' felves in modeft; apparel—not with coftly array; ** but, which becometh women profejftng godhnefs, " with good works," The Apoftle is fpeaking of the women that were members of that great church of Ephefus, which Timothy for the prefent had the care of;- and he fpeaks of them as fuj^ofing that they all profeffed godlinefs. By the allowance of all, pro* feffion is one thing belonging to the vifibility of Chri* fUanity or holinefs, that there is in the members of the vifible church. Vifible holinefs is an appearance or ex-liibition of holijiefs, by thofe things which are external, and fo fall under our notice and obfervation. And thefe are two, viz. profejjion^ and an outward behaviour^ agree-

able to that profeflion* That profeffion which belongs to vifible faintfliip, mnft be a profeffion of godrt* nefsy or real faintfhip; for a profeffion makes nothing vifible, beyond what is profeffed. What is it, to be a famt by profeffion, but to be by profeffion a true faint ? For to be by profeffion a falfe faint, is to be by profeffion no faint; and only to profefs that, which if nevei* fo true, 18 tiothing peculiar to a faint, is not to be a prbfeffing faint.

In order to a man's being properly a prof effing Chrt-, Jlian, he muft profefs the religion of yejus Chrt/i /And he furely does not profefs the religion that was taught by Jefus *Chrift, if he leaves out of his profeffion the moft effential things that belong to that religion. That which is mod eflential in that religion itfelf, the profeffion of that is eflential in a profeffion of that religion ; for (as I have obferved elfewher^) that which is mofl effential in a thing, in order to its being -truly denomiJ^ nated that thing, the fame is eflentially neceflafy to be ^xjh^ffed or fignified in any exhibition or declaration of that thing, in order to its being truly denominated a declaration or exhibition of that thing. If we take a more inconfiderable part of Chrift's religion, and leave Out the main and tnoft effential, furely what we have cannot be properly called tlie religion of Jef^s Clirift : So if we profefs only a lefs important part, and are (ilent about the moft important and effential part, it cannot be properly faid that we profefs the religion of Jefus Chrift. And therefore we cannot in any propriety be faid to profefs the Chriftian or Chrift's religion, unlefs ^e profefs thofe things wherein confifts piety of heart, which is vaftly the moft important and effential part of that religion that Chrift came to teach and eftabKlh in the world, and is in effeft all; being that without which all the reft that belongs to it, is nothing, and wholly in vaiii. But they who are admitted to the Lord's fupper, proceeding on the principles of thofe who hold it to be a converting ordinance, do in no refpeft profefs Chriftian piety, neither in whole nor in part| neither explicitly

« C0M-9IVII10N U< THE ▼nniE CHURClT. "Xl

Bor imlpiicitly, diredly nor iadire£tiy; and tlKrefcme aie not profeiiiDg C^ifUaniB» or faints hj profcffixyo. I mean, though they ro«y he godly perfotnsy yet m they come to the ordinance without frofeffing g^tinrfs, they cannot prc^erly he taSkAfr^effmgfamts,

Here it may be fsud, thak akhough no u^dt and formal profeflion of thofe things which beibiig to trae piety, he re(|iiired of them; yet there are many tfain^ they do,, that «fe a virtuai and imfikk profeffion of thefe things: Such as their -ewnkig the OiriitiaB ooVenaat^ . their owning God the Father, Son, and HolyGhoft,.tD be their Gi^ ; and by their Tifibly joining.tn the public . prayers and finging God's praifes, there is a fiiew and implicit profe£oB dF &ipcemerefpe£l to God and love to him; by joining in the pnblic oonfefiioas, they malce % ihew of repentance \ by kee^xng SaU>ath8 and hearing the word, they oaake a ihew of a i^irit of dbedieoce ; by offering to come to (acraments, they make a ihew of love to Chriii and a dependance on his facrifice.

To this I anfwer; & is a ^eat mifiiake, if any one imagines, that adl thefe external perfonnances are of the nature of a pyftffian of any thing at aU that belongs ta favmggrace^ as they are commoniy tifed-and undetitood; And to be fure none of them are fo, according to the d(y(^riaes that are taught and embraced^ and the cuftoms that are ellabliihed m fuch churches as proceed on the loot of the principles forementioned. For what is pro^ feffing^ but exhibiting, uttering, or declaring, either by intelligible words, or by other e&ibJi(hed iigns that are equivalent \ But in fuch churches, neither their public* Vf fayingn that they tfV(»irj& God the Father, Senj andffoiy Ghofiy to be their Gody and that they gi^ue themfilves up to Mnh 9tndpro?mfe to obey aU his eammandty nor their coix^ ing to the Lord's fupper, or to any other ordinances, are taken for expreifions or figns of any thing belonging to the effenge of Chriflian piety. But on the contra* ry, the public do^brine, principle, and cuilom in fuch churches eftabliihes a diverje ufe of thefe words and iigns. Feopk are taught, that they may ufe them all, and not

£0 much as make any pretence to the lead degree of fonS^fing grace; and tlm i% the eftabliihed cuftom : {>o they arc ufcd, and fo they arc underwood. And therefore whatever feme of thde words and iigns may irnheni' feimes moft pr<»perlyand natnraQy import or iignify, they entirely ceafe to be fignifii;ations of any fuch thing a-mong people accuftomed to noderftand and tife them otherwife; and fo ceafe to be of the nature of a profef-fion of Chriftian piety. There can be no fuch thing a-Hkong fuch a pe<^ley as either an explicit or implicit frofejjion of godBnefi by any thing which (by their efta-blifhed do^hine and cuflom) an imregtneriOe man may and ought to fay and perform, knowing himfelf to be fo. -For let the words and a6iions otherwife fignify what they will, yet that people have in efic£i agreed among themfelvesy that perfons who ufe them^ need not intend tliem fo, and that others need not underftand them fo. And hence they ceafe to be of the nature of any preten-fion to grace* And furely it is an abfurdity to fay, that men openly and folemnly profefs grace, and yet do not fo much as pretend to it. If a certain people fhould agree, «^id it ihould be an efiabliflted principle among them, that men- mi^ht and ought to ufe fuch and fuch words to their neighbours, which according to their proper fig-nitication. were a profeiiion of. entire lore and devoted friendfhip towards the man they fpeak to, and yet not think that he has any k>v« in his heart to him, yea, and know at the fame time that he had a reignmg enmity Againfl him ; and it was known that this was the efta* bliilied principle of the people ; 1«rould not thefe words, whatever their proper fignification was, entirely ceafe to be any profeffion or tellimony of friendfhip to his neighbour \ To be fure, there could be no vifibiHty of it to the eye of reafon.

Thus it is evident, that thofe who are admitted into

the church on the principles that I oppofe, are not pra*

f effing faints f nor vlfible faints ; becaufe that thing which

alone is truly faintfhip, is not what they profefs, or

Ciake any pretence to, or have any vifibility of, to tbt

• J

«ye of a Chnitian judgment. Or if they in faA he vi-fible and profeifing faints, yet, they are not admitted ar Jucb ; no profei&on of truefaintftiip, nor any manner of vifibility of it, has any thing to do in the dfair.

There is one way to evade thefe things, which has been taken by fome. They plead, Although it be^ true, that the Scripture reprefents the members of the vifible church of Clirift as profefibrs of godhnefs; and they are abundantly called by the name oi faints ia Scripture, undoubtedly becaufe they were faints ly pro* feffioa^ and in vifihilityy and the acceptance of others; yet . this is not with any reference to fannng holinefs, but to quite another fort oi fasntflnp^ viz« morai Jituerity; and that this is the real faintihip, difcipkihip, and godlinefs, which is profefled, and viiible in them, and with regard to which, as having an appearance of it to the eye of reafon, they have the name o£ faints, (Bfcipies, &c. ia Scripture.

It mufl be noted, that in this obje^ion the vifibility 13 fuppofed to be of real faintihip, difciplefliip, and god^ linefs, but only another fort of real godUnefs^ than that which belongs to thofe who fhall finally be owntd 'hf Chriil as his people, at the day of judgment.

To which I anfwer. This is a mere etuifion; the only one, that ever I faw or heard of; and I think the only one -pofiiblc- For it is certain, they are not profeifors of fan^fying grace, or true faintfhip: The principle proceeded on, being, that they need make no pretence to that; nor has any vifibility of faving holinefs any thing to do in the affair. If then they have any holinefs at aU, it muft be of another fort. And if tliis evafion fails, all fells, and the whole matter in debate muft be given up. Therefore I defire that this matter may be impartially confidered and examined to the very bottom ; and that it may be thoroughly inquired, whether this diftin£li6n of thefe two forts of real Chripianityf godlinefs^ and hoRneffy is a diftindUon, that Chnil in his word is the author of; or whether it be an human invention of fometbing which the New Teflament knows nothing o^

devifed to fervc and maintain an hypothefis. And here I dcfire that the following things may be obferved:

I. Accord]]^ to this hypothefis, the words/airtfSf dif-€tples^ and Chri^ant^ are ufed^wr twiys in the NcwTef-tament^ as applied to lour forts of perfons. (i •) To thofe that in tnab and na^y are the hears cf e{emd lifry anft that (hall judge the' world, or have indeed that fatntfhip which is favii^. (2.) Tothofe who/ro/^ thisy and pretend to and make a iaxt (hew of a fupreme regard to Chrift^ and to renounce the world for hie fake, but have not real ground for thefe pretences and appearances. (5.) To thofe who, although they have not faving grace, yet have that other fort oi real goMnefi or Jmnijhip^ viz. ntand Jtnceriiy in religion; and io are properly a fort of reid faints^ true Chrifiiam^ Jineerely ^^fy ptrfonSf and difcsples indeedy though they have no faving grace. And (4.) to thofe who make z,profefion and have a nnftUluy of this latter fort of iincere Chriftianit7, and are nominally iiich kind, of founts, but are not fo indeed.-—So that here are two forts of r^^i/Chriilians, and two forts of «Ex^£&^''Chrifti3DS; two forts of tn'otpble and-rfdi dmroiies of Ckrift, and>two forts of 'otfible churches. Now will any one that is well acquainted with the New Teftament fay, there is in that the leait appearance or ihadow of fuch a four-fold ufe of the words, faints^ dtf" ciplesy &c. ? It k ntanifeft by what was obferved before, t^t .thefe words ore these nfed but two ways; and th<kt thofe of mankind to whom thefe names are ^plied, are there difliagutfhed into but tvwf forts, *d%, Thofe who have, red/^ a faving interefl in Chriil, fptritual cooformi*. ty and union to him, and thofe who have a name for it^ as having a profefiion and appearance of it. And this 19 further evident by various reprefentations, which we there i^^find of the viiible chuirch ; as in the company of Hfirgim that went forth to meet the bridegroom, we find a diftind^ion of them into but two forts, vi%. The wife that had both latnps and oil; and thofe who had lamps indeed like the wife virgins (therein having an external ihew of the'fame thing>, ivis. oil), but really had no oiii

fignifymg that they had the fame profcffion and outward (hew of the fame fort of reh'gion, and entertained the fame hopes with the wife virgins. So when the vifible church is reprefented by the hufbandman's floor, we ■find a diilin6lion but of two forts, ^oitz. the ^ivheai and the chaff. So again, when the church is compared to the hufbandman's field, we find a diflinftion but of two forts, the fwheat and the taresj wljich (naturalifts ob-ferve) (hoiV or appear exaAly like the wheat, till it t:ome8 to bring forth its fruit; rcptefenting, that thofc who are only vifible Chriftians, have a vifibility or appearance of the nature of that *wheaty which fhaU be gathered into Chrift's bam; and that nature fs faving grace.

2. It is evident, that thofe who had the name of dif-djfles in the times of the New Teftament, bore that name with reference to a vifibility and pretence of the fame re* Jation to Chrift, which they had who ftiould be Jinally oivned as his. This is manifeft by John viii. ^o, 31. ** As he fpake thefe words, -many believed on him* ** Then laid Jefus to thofe Jews which believed on ** him. If ye continue in my word, then are ye my " difc'tples tndtedJ* (Compare Luke xiv, 25, 26, 27. and John xv. 8.) The phrafe, diftiples indeed^ is relative ; and has reference to a vifibilhy, pretence^ or name^ only, wiiich it is fetin oppofition to, and had a reference to that name and vifibiHty that thofe, who then bore the name of difdples^ had; which makes it evident, that thofe who then bore the name of difciplesy had a VifibiKty and pretence of the fame difclpltjhip Chrilh fpeaks of, which he calls true difc'tplefbipy or difciplejhip indeed: For true difcipleihip is not properly fet in oppofition to any thing elfe init a pretence to the fame things that is not true. The phrafe, gold indeed, is in reference and oppofition to fomething that has the appearance of that fame metaly and not to an appearance of brafs. If there were another fort of real difcipleftiip in thofe days, befides faving difciplefhip, perfons might be Chrift's dlf" ciples indeed^ or truly (as the word In the original is)

C

26 " .qUAtlFlCATlOHS FORFULL

ivitbout continuing in his word^ and without feHing aU that they had, and without hatiog father and mother and their own Kves, for his fake. By this it appears, that thofe wlio bore the name of difciples in thofe times were diflinguiftied into but two forts, difciples ia name or yifibility^ and difclpUs indeed; and that the vilibility and profeflion of the former w?is of the difciple£hip of the latter.

3. The fame thing is eYident by i John ii. 19* **They ** went out from us, becaufe they were not of us: If *' they kid bei^n ^f us, they would no doubt have <* continued with us." The words naturally fuggeft ,and imply, that thofe profefling Chriftians, who at laft proved falfe^ did, before they 'wetit out, feem to belong to the fociety of the true faints, or thofe endued with pejfevering grace and holinefs; they feemed to be of their number, /. e. They were fo in pre;teace and vilibility, and fo were accepted in the judgment of charity^

4. The name and vifibility, that nominal or vifible Chriftians had in tht days of ^he New Teftament, was oifaving Chrifliaf^ly, and njot oi moralJtncerity$ for they had a name to Jive, though many of them were dead. Rev. iii. i. Now it is very plain ivhat that is in reli-.

^ion which is called by the name of life, all over the New Teftament, *vix. faving grace; and I do not know that any thing elfe, x)f a jeligious nature, is ever fo called.

5. The vifibijity, that vifible Chriflians had of faint-fhip in the Apofllcs days, was not ol moralfincerity, but gracious fmcerity, or faving faintfhip: For they ane fpoken of as being vifibly of the number of thofe faints 3vho fhall judge the world, and judge angels* i Cor. vi^ I, 2, 3. " Dare any of you, having a matter againft an-

^♦* other, go to law before the junjuft, and not before ■*« Xh^ faints? Do ye not know, that the faints Jhall '* j^^g^ i^s 'world? And if the world Ihall be judged ** BY YOU, are ye unworthy to judge the fmalleft ** matters ? Know ye not that JVE jhall judge angels? Thefc things do roanifeftly imply', that i^ the Chriftia^

Corinthians were ,what tliiey fuppofed they were, and what they profefled to be, and what they were accepted to be, they were fome of thofe faints who at the day of judgement fhould judge angels and men.

6. That the viiibility was not only of moral fi'ncepity, but faving grace, is manifeft, becaufe the Apoftle fpeaks of vifible Chriftians as viiible " members of Chrift'g ** body, of his flcfli, and •f his bones, ami one fpirit ** with him, and temples of the Holy Ghoft,'* Eph, Y. 30. and I Cor. vi. 16. 19. And the Apoftle Peter fpeaks of vifible Chrlflians as thofe who were vifibly fuch tighuous perfons as fhould hcfavedf and that arc diftin-guifhed from the tmgodly^ and fhem that obey not the go-j^/, ^vhoJbaUperifh, 1 Pet. iv. 16, 17,18* " Yet if any

** man fufFer as a Cbriftfany let him not be afjiamed, but ** let him glorify God on this behalf. For the time is ** come that judgment rauft begin at the houfe of God; ** and if it firft begin at US," {us Chriftians, comprehending himfelf, and thofe to whom He wrote, and all of that fort) ♦* what (hall the end of them be that obey " not the gofpel of God ? And if the righteous fcarcely *' htfaved^ where fhall the ungodly sxi^Jtnners appear?**

7. That the viiibility was not merely of moral lince-rity, but of that fort of faintftiip which the faints in heaven have, is manifeft by this, that they are often fpoken of as vifibly belonging to heauen^ aiid as of the fociety of the faints in heaven. . So the Apoftle in his

Epiftle to the Ephefians fpeaks of them as vifibly of thfi fame hovfehold or family of God^ 2l part' of which is m heaiten. Chap. ii. 19. ** Now therefore ye are no more ** ftrangcrs and foreigners, but fellow-citizens with th€ ** faints, and of the houfebold of God." Together with the next chapter, ven 15. ** Of whom the wholt fanuly ** in heaven and earth is named.** Where the context and continuation of difcourfe demonftrates, that he is ftill fpeaking of the (amc family or honfehold he had fpoken of in the latter part of the preceding chapter. So ail vifible Chriftians are fpoken of as vifibly the children of the church which is in httewn. Gal. iv. £6« ^* Teru-'

C ij

** £alem which is above, is free, v^hich is the mother oi ♦** us all." The fame Apollle fpeaks of vifible Chriftiana as being vlilbly come to the heavenly city, and having joined the glorious company of angels there, and as vifibly belonging to the ** general affembly and church of the ** firft-born, tliat are written in heaven,, and to th.e fpi-** rits of juit men made pcrfe6l,'' Heb. :iiiL 22, 23. And eh'ewhere they are fpoken of as being vifibly of the nurn?-/ ber of thofe who have their " names written in the *^ book of life," Rev. iii. 5. and xxii* 19, They wha truly have their names written in the book o£ life^ are God's true faints, that have faving grace: As is evident by Rev. xiii. 8. " And all that dwell on the eartlv " {hall worihip him, whofe names are not written in thd *.* hook of life of the Lamb flain from the foundation oT *' the world." And chap., xx. 12. " And another ** book was opened, which w^s the book of Vd^,*^ Ver* 15. " And whofoever was not found written in the ♦* book of life, was caft into the lake of fire." We a^e told, in the conclufion of this chapter, how they were difpofed of. whofe names were not written in the book of life; and then the prophet proceeds, in the next chapter, to tell u^, how they were difpofed whofe names were found there written, viz. that they were admitted into the New Jerufalem. Ver. 27. ** And there fliall ** in no wife epter into it any thing that defikth, nei^ *f ther whatfoever worketh abomination, or maketh a, •f lie; but they which are written in the Lamb's^ book "" of life." And yet in the next chapter it is implied,^ •tliat fome who were not truly gracious, perfonsy and. fome- that fhould finally perifti, were vifibly of the number of thofe that had both ^part in the New Jerufalem, and alfo their names written in the hook of life* Ver. 19,. «* And if any man fhall take away from the words of << the book of this prophecy, God ihall take away hia *' part out of the hook of lifej and out c£ the holy eiiy^'

B. That haptifm^ by which the primitive converts were admittfd into the church, was lifed as an exhibi-tioa a&d token of their being vifibly <* |egeneJ:at€da

^ 'dead to fin, alnre to God> having the old man cru-•• ciiiedy being delivered from the reigning power of •* fin, being nvade free from fin, and become the fer-*• vantB of righteoufnefs, thofe fervatits of God that ** have their fruit unto that holinefs whofe end is ever-** lailing life \** as is evident by Rom. vi. throughout. In the former part of the chapter, he fpeaks of the Chriflian Romans, as ** dead to fin, being buried with •• Chrift in baptifm, having their old man crucified ** with Chrift," Ufc. He does not mean only, that ^eir baptifm laid them under fpecial ohligations to thefe things, and was a mark and tc^en of their engagement to be thus hereafter; but was defigned as a mark, token, and exhibition, of their being 'o'tfilly thus already* As i* inoft manifeft by the Apoftk's profccution of his argument in the following part of the chapter. Ver. 14. •• For fin (hall not have dominion over you, for yie are •* not under the law, but under grace.'^ • Ver. 17, 18. *■ God be thanked, ye were the Icrvants of ^tiy but ye ** have obeyed from the heart that form of doftrine ** which was delivered you. Being then made free ** from fin, ye became the fervants of righteoufnefs.'* Ven 22. ** But now being made free from fin, and be-» •* came fervants to God, ye have your fruit ttnto holi-" nefs, and the end everlaftteg lile.**

9. It is evident, that it is not only a vifibility of moral Aneerity in religion, which fs the Scripture-qualificatioii of admiflion into the Chriftian charch, but a vifibility of regeneration and renovation of heart, beeaufe ft was foretold that God's people and the minifters of his houfe in the days of the MefTiah, fiiould not admit into the Chriftian ckorch aiiy that were not vifibly ctrcumcifed in heart. Ezek. x\vi. 6—9. " And thou (halt fay to the *' rebellious, even to the houfe of Ifrael, Thus faith the " Lord God, O ye houfe of Ifrael, let it iufBce you of *• all your abominations, in that ye have brought into ** my fanftuary ft rangers uncircumctfed in hearty and un-** circttnK:ifed in flefh, to be ih my faniftuary to poDute ** it, even my hmfcy when ye offer my bread, the fat,

Ciij

** • and the Uood; and they have broken my corenant^

becaufe of all your abominations: And ye have not

kept the charge of mine holy thingSi but ye have fet

keepers of my charge in roy fand^uary for yourfelves*

Thus faith the Lord, no ftranger uncircumdfed in heartf

*^ nor uncircumcifed inJMhj jihali enter into my fandtuary,

<^ of any ftranger that is among the children of Ifrael."

The venerable au^or of the Appeal ta tht Learned^ fays,

page lo, *^ That this Scripture has no particular refer*

•* coce to the Lord's fupper/* I anfwer, though I do not

ftippoCe it has merely a reference to that ordinance, yet I

think it manifeft» that it has a reference to admitting per-

Tons into the Chri/iian churchy and to external church-prt'

^^ileges. It might be eafy to |ux>ve9 that th^e nine laft

chapters of Ezekid muft be a vifion and prophecy of the

ilate of things in the church of God in the MeiSah'a

days: But I fuppofe it will not be demed, it being »

thing wherein divines are fo generally agreed. And I

fuppo^^A none will difpute but that by the hatt/e ef God

and bis funSuaryy which it i& here foretold i^^ uncircum*'

clfed in heart ihould not be admitted into in the days of

the gofpely i» meant the fame houfe^ fanSuary^ or temple

oi Oody that the prophet had juft before beei> fpeaking

ofy in th« foregoing past of the fame chapter, and been'

defcribiQg throughout the four preceding chapters-

But we all know, that the New Tellamcnt houfe af God

is his ch&rch. Heb. iii. 3* ** For this man was counted

** worthy of more glory than Mofes, in as much as he

*< who builded the houfe^ hath more honour than the

^5 houfe^* Ver. 6. ** But Chriil as a Son over his own

f* houfet whofe houje are we,** i^c, 2 Tiro. «L /20*

«< In a great houfe there are not only vefTels of gold and

^* filver, but alfo of wood ajid of earth," ^c. 1 Tim^

iii. 15. " That thou mayeft know how thou otighteft

•♦ to behave thyfelf in the houfe ef Gody which is the

•* church <^ihi& living God." 'E^. ii. 20, 21. <* And

^< are built upon the foundation of the prophets and

'* apoftles, JefiisXl^hrift himfelf being the'chief corner*

f' fione \ in whom all the building £tly franked together^

•* growcth into an holy tetr^e in the Lord." i Cor. iiL 9. " Ye are God's building.*' Ver. i6. ** Know *« yc not, that ye arc the temple of God ?'* i Pet. ii. 5* *^ Ye alfo as lively ftcmes are built 1^ a fpiritual •* houje.** Chap. iv. 17. ** For the time is x^me, that '* judgment muil begin at the boufe of God: And <* if it begin at «/, what ifaall the end be ?" ^c. Hcb. X. 21. *' And having an high priefl; over the boufi *< of God." Ezekiel's temple is doubtlefs the fame that it is foretold the Meffiah fhould build. Zech. vi. jiy 13. '* The Man wbofe name is the Branch—^he {hall build the temple of the LiCHrd, even he fliall builfl the temple of the Lord." And what the temple that Chrid builds is^ the Apoftle telh us, Heb. iii. 3. 6» The temple that Ezekiel in his viiion was bid to ob» ferve the meafures of, as it was meafured with a reed^ (Ezek.^zl. 3, 4.) we have reafon to think, was the fame the Apoflle John in his viOon was bid to meajurt ntnib a reed^ Rev. xi. i. And when it is here foretold, that the uncsrcumci/ed in heart ihoidd not enter into the Chriilian JanStuary or church, nor have commniuon in the oiferings of God^s bread', of the fat and hhody that were made there, I think fo much is at leaii implied^ that they fhould not have communion in thofe ordinances of the Chriilian fan6^uary, in whids that body and blood of Cbri/l were fymbolicaUy reprefented, which ufed of old to be fymboli6aUy reprefented by the fat aad the blood. For the admiilion into the Chnftian church here fpokcn of, is an admiilion into tbev^Zi^, and not the twiftical church ^ for fuch an admiilion is fpokeit of as is nuide by the ofiicers of the church. And I fup-pofe \t will not be doubted, but that by ctrcumcifioa of heart is meant the fpiritual renewing <^ the heart; not any common virtues, wliich do not in the lead change the nature, and mortify the corruption of the heart; as is held by aU orthodox divines, and as Mr. Stoddard in partictxlai abundantly inlifted. However, if any body dif^utes k, I def^re that the Scripture may be aUowed to fpeak foritfelf; for it very of ten fpeaks of arcwnd*

J 2 (^ALnaxrATiOKs ton rvj.t*

Jmt of ijfafif'jmdthis every where, both in the Old Teftii'-mcnt and New, manifeftly iigniiies that great change q£ heart that was typified by the ttremoxky.oi^ireuifUifion of the jiejb : The lame which afterwards was* ^gnitied by taptifmy vix. regenetaUon^ or eHe the progrefs of that work in fan^ificatiois; as we read of the mmflnng of regenera^-Um, &c. The Apoftle tells us what was fignified both by circumcifioii and baptifm, CoL iuitfiz. ^* In whom alfo •♦ ye are circumcifed with the cirsumdjion made without ** handsy in putting olF the fms of the flefh by the circum* ** r/^owofChrift, buried with him in ^tf^/j/5w; wherein alfo •* you are rifen with him, through the faith of the ope-*% ration of God." Where I would obferve by the way, he fpeaks of all the members of the church of Coloffe as yn£Mf circurmfed 'tvkh thu cirttpnvffion; agreeable iso E'ze-kiePB prophecy, thaVhe members of the Chriftian church fhall vifibly have this circnmcifwn. The Apoftk fpeaks> m like manner, of the members of the church of Phi-lippi as fpiritually WrrMmfy€</ [ue. in pfofeffion and vifi-bility), dnd telk wherein this cireumcifion aj^eared* JPhiiip. iii; 3. " For wc Jrfe tk» dfiVTnciJion, which wor-•* ikip God in the fpirit, and rejoice iii Chrift Jcfus, f* and ha^e no confidence in the flefii/' And in Rom. Mi. 28, 29. the Apoftle fpeaks of this Chriftiart eircum* cifion and Jewifh ctrcumeifion together, calling the for-iaer the circumctfion of the heart. " But he is not a Jew •* which is one outwardly, neither is that circUnjcifion «* whith is outward in the FLESM; but he is a Jew^ •• which is one' inwardly, and ciretimcijion 'i&that of " TRE HEART, itt the fpirit, riot iii the letter ; whofe •* praife is not of men, but of Grdd;*- And whereas •in this prophecy of Ezekiel it is foretold, that none ihould enter into the Chriftian fan^uary or €h*ireh,but fuch aft are circumcifed in heart and circumcifed in fiejh ; thereby I fuppofe \% intended, that none nioi:^d be admitted but fuch a6 were vilibly f-egenerattd, afld atlfo haf^ tifid with outward baptifm.

' By the thiftgs which have been obfcrved,--! think it tbandantljr evident^ that ih€fahf^i/>y gedlinefif and ioli*

ngfi^ of which, according to Scnptur^, profeffiog Chri« fUans and viiible {aints do make a profeffion and have a vifibility^ is not any religion and virtue that is the refiilt of common gracCy or moral fincerity (as it is called)« but faving grace*—Yet there are many other clear evi-dences of t;he fame thing, which may in fome mea-* fure appear m. all the following part of this difcourfe.-r--* Wherefore,.

II. I come now to another reafon, why I anfwer tlie qucftion at firft propofed, in the negative^ v/z. That It is a duty which ia an ordinary ftate of things is required of all that are capable of it, to make an €xpUc{t ^'P^ P'^f^f*^ of the true reltgldn^ by owning God^s covC'^ naat; or, in other words, profcjfedly and verbally to uvittk themfilvet to God in bis covenant^ by their own public a&m.

Here I would (firfi) prove this point; and thea (Jecondly) draw the confequence, and &ew how thi& 4c<^ monilrates the thing in debate.

Flr^y I ihall endeavour to eUabliih this point, Wz*, That iti* the duty of God'a people thus publidy to owm the covenant; and that it waa not only a duty in Ifrael o£ old, but is fo in the Chriflian church, and to the end of the world;' and that it is a duty required of aduk per^ (bus before they come to facramcnts. And thk bein^ a point of great confequence in this, controverfy, but a matter feldom handled (thoaigh it feems to be generally 'taken for granted), I fhaJl be the more particular in the-cpnfidcratioiv of it. *

. This not only feems to be in itfelf moft confonant to. reafon, and is a duty generally allowed in New Englanda. but is evidently a great inftitution of the word of Grods; appointed as a very important part of that public reli-^ gion by which God's people fhould give honour to hi»% name.. This inftitution we have in Deut. yL i j. " Thoit; ^< (halt fear the Lord thy God| and fervehim* and " flialt SWEAR Bv H\B NAME.'* It is repeated, chap.. X. 20. « Tliou (halt fear the Lord thy God, him flialt *' thou ferve, and to him fhalt thou cleave, and s we Ait

<^ BY HIS HAM£." ia botU plajCQ& it might \ak^ beeiik

rendered ; thou Jhalt fiuear in his name, or into bis ruime. In the original, ht/hmOf with the prefix beth which ikg-nifies in or infOf as well as by. And whereas, in the latter place, in our tranflation, * it is faid> to himjhalt thou tleavf^ and /wear by his name. The words are thus in the Hebrew, ubbo thidhbak ubhi/hmo fijjfbabheang. The literal tranflation of which is, into him Jhalt thou clewoe \or unite"] J and into his name Jhalt thou fwear^ There is the fame prefix, beth^ before hvmy when it is faid, "Thou Jhalt cleave to him^ as before his name^ when it is faid. Thou Jhalt /wear by his name. Swearing into God*s name^ is a very emphatical and fignificant way of exprt^ffing a perfon's ta:kiag on himfelf, by his^owTi fokmn profeflion, the name of God, as one of his people; or by fwearing to or covenanting with God, uniting himfelf by his own aft to the people that is called by his name. The figure of fpeech is fomething like that by which Chri-ftians in the New Teftament are faid to be baptized «f TO ovofiecy INTO THE NAME of the Father, the Sony and Hte Holy Ghofi* So Chriftians are faid to he bafUzed into Chrifl, Gal. iii. 17. This fwearing by the name, or into the name of the Lord, is fo often, and in fnch a manner fpoken of by the prophets as a great duty of God's folemn public worfhip, as much as praying or facrificing, that it would be unreafonable to underftand it only, or chiefly, of occafionally taking an oath be* fore a court of judicature, which, it may be, one tenth part of the people never had occafion to do once in their lives. If we well confider the matter, we (hall fee abundant reafon to be fatisfied, that the thing intended in this inflitution was publicly covenanting with God. Covenanting in Scripture is very often called by the name oi fwearing, and a covenant is called an oath'^* And particularly God's covenant is called his oath^ Deut. jExix. X 2. *< That thou fhooldft enter into covenant with

* As Gen. xxi. 03. to the end. xxvi^iS. to the end. zxxi. 44.53, Jofh. ii. 12, &c, I Sam. sTx. 16,17.4a. % Kings zi. 4. £ccl. viij. %, IbEck. xvi.-59. zvai. X6. and many other pbccs.

« the Lord thy God, ,and into his oath.** Ver. 14.

** Neither with you only do I make this covenant and

** this oath,'* i Chron. xvi. 15, 16. " Be ye mind-

** ful always of his covenant: —Even of the covenant

** which he ntade with Abraham, and his oath untQ

** Ifaac." 2 Chron. xv. 12. "And they entered into

" covenant to feek the Lord God of their fathert,**

Ver. 14, 15. " An^xXv^Y/ware unto the Lord with a

** loud voice: And all Judah rejoiced at the oathJ*^

Swearing to ihe Lord^ ox fwearing i«, or into the name of

the Lord, are equipollent expreflions in the Bible: The

prefixes heth and lamed are evidently ufed indifferently

in this cafe to fignify the fame thing- Zeph. i. 5. " That

** fwear |}y the Lord, and that fwear by Malcham."

The word tranflated to the Lord^ is Laihovab^ with

the prefix lamed; but to Maicham is Bemakkam with

the prefix heth^ into Maicham, In i Kings xviii. 32.

it is faid, <^ Elijah built an ahar in the name of the

•* Lord;'* be/hem, Jiere the prefix beth is manifeftly of

the fame force with lamed^ in i Kings viii. 44. " The

** houfe I have builtybr thj name or to thy name;** lefhenu

God's people in fwearing to his name, or into his

name, according to the inftitution, folemnly profefTed

jtwo things, viz, their faith and obedience. The former

part of this profeffion of religion was called. Sayings The

Lord Uveth, Jer. v, 2. ** And though they fay. The

" Lord liveth, yet furely they fwear falfly." Ver. 7.

** They have fwom by them that are no gods ;" That

is, they had openly profefTed idol-worfhip. Chap. iv. 2-

** Thou fhalt fwear. The Lord liveth, in truth, in

^ judgment, and in righteaufnefs^ and ^he nations fhaU

*• blefs themfelves in mm, a^d in him fhail they glory."

(Coippare this with Ifa. xlv. 23, 24, 25.) Jer. 2uiv. 26.

*^ Behold I have fwom by my great oame, faith the

** Lord, that my naixw ^all po inore be named in the

*^ mouth of any man of Judah in all the land of Egypt,

** fayingy The Lord liveth .•" 1. e. They fhall nevtr any

more make any profeffion of the true God, and of the

;truc religion, but fl^ll be whoHy given up to Heatbenifm*

Sec alfo Jen xii. 16. and xvi. 14, 15- and xxiii. 7, 8. Hof. iv. I J. Amos viii. 14. and ver. 5.

Thefc words CHAI JEHOVAH, Jehovah liveth, lummarily comprehended a profeffion of faith in that aH-fufficicncy and immutability of God, which is implied in the name JEHOVAH, and which attributes are very often fignified in Scripture by God's being the LIVING GOD, as'is very manifeft from Jofh. iii. 10. 1 Sam. xvii, 26. 36. 2 Kings xix. 4. 16. Dan, vi. 26. ^fal. xviii. 46. and innumerable other places.

The other thing profeflcd in {wearing into the Lord was obedience, called. Walking in the name of the LoriL -Micah iv. 5. •* All people will walk every one in the *' name of his God, and we will walk in the name of ** the Lord our God for ever and ever." Still with the prefix bethj hejhem^ as they were faid to fwear hefhemy in the name, or into the name of tlie Lord.

This inftitution, in Deuteronomy, of fwearing into the nSime of the Lord, or vifibly and explicitly uniting, themfelves to him in covenant, was not prefcribed as an tixtraordinary duty, or a duty to be performed on a return from a general apoftacy, and fome other extraordinary occaiions: But is evidently mentioned in the inftitution, as a part of the public worfhip of God to be performed by all Gotf s people, properly belonging to the vifible worfhippers of Jehovah; and fo it. is very 'often mentioned by the prophets, as I obferved before, and could largely dcmonftrate, if there was occafion for it, and would not too much lengthen out this difcgurfe*

And this was not only an inHitution belonging to Ifrael under the Old Teftament, but alfo to Gentile converts, and Chriftitms • ui^der the New Teftament, Thus God detlares concerning the Gentile nations, Je^. xii. 16. " If they will dih'gcntlyleam the "ways of my ** people, to SWEAR by my name^ the Lord liveth, •<* as they taught my people to fwear by Baal: Then '^ (hall they be built in the midft of my people," i. e^ . They (hall be added to my church ; or as the Apoftfc Paul cxpreffcs it, Eph, iif. 19—22.' ^ They fhall be

•* no more ftrangers and foreigners,' but fellow-citizen* ** with the faints, and of the houfehold of God, and be •< built upon the foundation of Chrill; in whom all the ** BUILDING, fitly framed together, iffe. —In whom ** they alfo fhall be builded for an habitation of God ** through the Spirit.*' So it is foretold, that the way of public covenanting Ihould be the way of the Gentiles joining themfdves to the church in the days of the go-fpel, Ifa, xliv. 3, 4> 5. "I will pour water updn him ** that is thirfty, and floods upon the dry ground 5 I ** will pour my Spirit upon thy feed, and my blefling upon thine offspring, and they (hall fpring up as a-** mong the grafs, as willows by the water-courfes ; one ** ihaU fay, I am the Lord's, and another fhall call ** himfelf by the name of Jacob, and another fhall sub-" SCRIBE WITH HIS HAND unto the Lord"—^As fub-fcribing an inftrumcnt whereby they bound themfdve

«!

to the Lord, This was fabfcribing and covenanting themfelves into the name of Ifrael, mid fivearinj Into the name of the Lordy in the language of thofe forcmention-ed texts in Deuteronomy. So taking hold of God*s co-venant^ is foretold as the way in which the fons of the ftranger in the days of the gofpel fhould be joined to God'« church, and brought into God's faiwSluar)', and to have communion in its worfhip and ordinances, in Ifa. Ivi. 3, 6, 7. So in Ifa. xix. iS, the future con-verfion of the Gentiles in the days of the gofpel, and their being brought to profefs the true religion, is expi elT-cd by That, that they fhould Swear to the Lord OF Hosts. ** In that day fhall five cities in the land of ** Egypt fpeak the language of Canaan, and fwear to " the Lord of Hofls." So in Jer. xxiii. 5—8* it fcems-to be plainly foretold, that after Chrifl is come, and has wrought out his ereat redemption, the fame way of publicly profeffing faith in the all-fufficient and immutable God, hjfwearingf The LordHnjeth^ fhould be continued, which was inflituted of old ; but only with this difference, that whereas formerly they covenanted with God as their Redeemer out of Egypt, now they fhall as

it were forget that work, and have a fl>ecial refpe£^ to a much greater redemption. " Behold, the days come, ** faith the Lord, that I will raifc up unto David a ** righteous Branch.—Therefore they fhall no more fay, " The Lord livethj which brought up the children of '.' Ifrael out of the land of Egypt; but, The Lord liv-** eth, which brouglit up, and which led the feed of <* the houfe o£ Ifrael out of the north country," ^c. Another remarkable place wherein it is plainly foretold, that the like method of profefling religion, fliould be continued in the days of the gofpel, which was inflituted in Ifrael, by fwearing or public covenanting, is that, Ifa. xlv. 22— 2^ " Look unto me, and be ye faved, "^ all ye ends of the earth ; for I am God, and there is ** none elfe : I have fwom by myfelf, the word is gone ** out of my mouth in righteoufnefs, and (hall not re-** turn, that unto me every knee (hall bow, every ** TONGUE SHALL SWEAR: Surely ftiall one fay. In the ** Lord have I righteoufnefs and llrength: Even to him ** fhall men come ;—In the Lord fhall all the feed o£ ** Ifrael be juflified, and fhall glory." This prophecy will have its laft fulfilment at the day of judgment; but it is plain, that the thing mofl diredlly intended is the converiion of the Gentile world to the Chiiflian religion. What is here calledyw^f^riag^, the Apoftle, in cl^ ting this place, once and again calls confijfing ; Rom. xiv. II.—** Every tongue fhall confefs to God." Philip, ii. lb.—" That every tongue fhouJd confefs that Jefus ^* Chrift is Lord," Which is the word commonly ufed in the New Teftament, to fignify making a public pro-fefiion of religion. So Rom* x* 9, 10. " If thou ftialt *' confefs with thy mouth the Lord Jefus, and fhalt be-** lieve in thine heart, that God hath raifed him fiom ** the dead, thou fhalt be faved: For with the heart " man belie veth unto righteoufnefs, and with the mouth ** confeflioi> is made unto falvation." Where a public profejfton of religion with the mouth is evidently fpo-ken of as a great duty of all Chrift'g people, as well as lelievlng m him; and ordinarily requifite to falvation j not

that it is'neceffarv in the fame manner that faith is, but in like manner as bafptifm is. Faith and verbal profeffton are jointly fpoken of here as neceffaiy to falvation, in the fame manner zsfaitb and baptifm are, in Mark xvi. 16. ** He that bclu'vetb and is baptised^ Ihall be faved.'* And 1 know no good reafon why we (hould not look on oral profeffion and covenanting with Chrift, in thofe who are capable of it, as much of a ftated duty in the Chrilllan church, and an inftitution univerfally pertain-, ing to the followers of Chrift, as baptifm.

. And if it be fo that explicit open covenanting with God be a great duty required of all, as has been repre-fented; then it ought to be expefted of perfons before they are admitted to the privileges of the aduh in the church of Chrift. Surely it is proper, if this explicit covenanting takes place at all, thut it fhould take place before perfons come to thofe ordinances wherein they, by their own a6l, publicly confirm and. feal this covenant. This public tranfaftion of covenanting, which Ood has appointed, ought to be, or have an exiftence, before we publicly confirm- and feal this tranfaftion. It was that by which the Ifraclites of old were introduced into the communion of God's nominal or vifible church and holy city : As appears by Ifa. xlviii. i, 2. " Hear " ye this, O houfe of Jacob, which are called by " THE NAME OF IsRAEL, and are come forth out of " the waters of Judah, which swear by the name " OF THE Lord, and make mention of the God of If-** rael, but not in truth nor in righteoufnefs : For they

** CALL THEMSELVES OF THE HOLY CITY," ^iff. When

and after what manner particularly the Ifraelites ordinarily performed this explicit covenanting, I do not know that we can be certain ; but as it was firft done on occafion of God's firil promulgating liis law or covenant at mount Sinai, and \yas done again on occafion of a repetition or renewed promulgation of it on the plains of Moab, and was done on occafion of the public reading of the law in Jofiah's time (2 Kings xxiii. 3.), and was done after the return from tlie captivity, on occafion

Dij

of the pablic reading of it at the feafl: of tabernacle* (Neh. viit. IX. and x.), fo it appears to me moft likely, ihaX it was done every feventh year, when the law or covenant of God was, by divine appointment, read ia the audience of all the people at the feail of tabernacles^; at leail done then by all who then heard the law read the firft time, and who never had heard, nor publicly owned the covenant of God before. There are good evidences that they never had communion in thofe ordinances which God had appointed as feal& of his covenant, wherein they themfelves were to be aftive, fuch as their facrifices, tffc. till they had done it: It is plainly implied in Pfal, 1. that it was the manner in Ifrael vo* cally to own God*t conenant^ or to take it into their mcuihs^ before they fealed that covenant in their facrifices. Sec Ter. 16. taken with the preceding part of the pfalm, from ver. 5. And that they did it before they partook of the pafTover (which indeed was one of their facrifices)> or catered into the fanftuary for communion in the temple-worfhip, is confirmed by the words of Hezekiah^ when he proclaimed a paflbver, 2 Chron, xxx, 8. " Now be ye not ftiff-necked, as your fathers were ; but yield yourfeI<ues unto the Lord (in the Hebrew, Groe the ** hand to the Lord)y and enter into his fanSuary^ which ** he hath fandiified for ever, and ferve the Lord your ** G6d." To give the hand, feems to be a Hebrew phrafc for entering into covenant, or obliging themfelves by covenant, Ezra x. 19. " And they gave their handi •* that they would put away their wives." And, as has been already obferved, it was foretold that Chriftians ihoiild in fliis way be admitted to communion in the privilegjs of the church of Chrift.

Having thus eftabliftied the premifes of the argument I intend, I now come,

Secondlyp To that which I think rauft be the confe-' qnaice^ viz. That none ought to he admitted to the privi' leges of adult perfons in the church of ChriJ}, but fuch as niahe aprofejlon of real piety. For the covenant, to bc

<<

«<

COMMUNION IN THE VISIBLE CltURCH. J^t

owned or profelTed, i8 GoeTs covenant^ winch he has revealed as the method of our fpiritual union with him, and our acceptance as the obje(Els of his eternal favour; which is no other than the covenant of grace ; at leaft it is fo, without difpute, in thefe days of the gofpel. To own this covenant, is to profefs the confent of our hearts to it; and that is the fum and fubflance of true piety. It is not only a profefling the aflent of our un-derftandings, that we underftand there is fuch a covenant, or that we underftand we are obliged to comply with it 5 but it is to profefs the confent of our wills, it is to manifeft that 'we do comply tvith it. There is mutual profeflion in this affair, a profeflion on Chrift's part^ and a profeflion on our part; as it is in marriage. And It is the fame fort of profelfion that is made on both (ides, in this refpeft, that eacli profeffes a confent of heart: Chrift in his word deckrei an entire confent of heart as to what he offers ; and the viable Chriftian, in the anfwer that he makes to it in hh Chnftian pro-feifion, declares a confent and compliance of heart to his propofal. Oivning the covenant is profefiing to make the tranfadlion of that covenant our own. The tranf-a6tion of that covenant is that of efpoufals to Chrift ; on our part, it is giving our fouls to Chrift as his fpoufe: There is no one thing that the covenant of grace is fo often compared to in Scripture, as the marriage-covenant ; and the vifible tranfa^lion, or mutual profeflion there is between Chrift and the vifible church, is abundantly compared to the mutual profefTiori there is. in marriage. In marriage the bride profeffes to yield to the bridegroom's fuit, and to take him for her hufband, renouncing all others, and to give up herfjelf to him to be entirely and for ever pofTelfed by him as his wife. But he that profeffes this towards Chrift, profeffes fav-ing faith. They that openly covenanted with God according to the tenor of the inftitution, Deut. x. 20. they vifibly united themfelves to God in the union of that covenant: they^profeffed on their parts the union of the covenant of Cod, which was the covenant -of

grace. It is faid in the inftitution, " Thou (halt cleave " to the Lord, and fwear by his name:" or as the words more literally are, " Thou flialt unite unto th^ ** Lord, and fwear into his name." So in Ifa. Ivi. it is called a ** joining themfelves to the Lord." But ibe union, cleaving, or joining of that covenant isfaving faith, the grand condition of the covenant of Chrift, by which we are IN Christ : This is what brings us infa the Lord. For a perfon explicitly or profeffedly to enter into the union or relation of the covenant of grace witli Chrift> is the fame as profeffedly to do that which oa our part is the uniting a6l, and that is the a6t of faiths To profefs the covenant of grace, is to profefs the covenant, not as a fpedlator, but as one immediately concerned in the affair, as a party in the covenant profeffed; and this is to pix)fefs that in the covenant which belongs to us as a party y or to profefs our part in the covenant ; and that is the fold's believing acceptance of the Saviour. Chrift's part is falvation> our part is a faving faith in him ; not a feigned, but unfeigned faith ; not a common, but fpecial and faving faith j no other faith than this is the condition of the covenant of grace.

I know the diilindlion that is made by fome, between the internal a^d external covenant; but, I hope, the divines that make this diilin£^ion, would not be under-llood, that there are really and properly t<wo covenants of grace ; but only that thofe who profefs the one only covenant of grace, are of two forts; there are thofe who comply vsrith it internally and really, and others who do fo only externallyy that is, in profeffion and viiibility. But he that externally and vifibly complies with the covenant of grace, appears and profeffes to do fo reaUy.— There is alfo this diftindiion takes place concerning the covenant of grace j the one only covenant of grace is exhibited two ways, the one externally by the preaching . of the word, the other internally and fpirituaUy by enlightening the mind rightly to underftand the word. But it is with the covenant^ as it is with the call of the gofpel: He that really complies with the external caH,

COMMUNIOK IN THE VISIBLE CHURCH. , 45

has the internal call; fo he that truly complies with the external propofal of God's covenant, as vifible Chriflians profefs to do, does indeed perform the inward conditioa of iu But the New Teftament aiFords no more foundation for fuppoiing two real and properly diftin6l cove* nants of grace, than it does to fuppofe two forts of real Chriftians; the unfcripturalnefs of which latter hypo-thefis I obferved before,

When thofe perfons who were baptized in infancy do propeiiy oivn their baptifmal covenant, the meaning of it is, that they now, being become capable to a6l for themfelves, do profeffedly and explicitly make their pa-Tents aft, in giving them up to God, their own, by ex-prefsly giving themfelves up to God» But this no per-fon can do, without either being deceived, or diffembling and profefiing what he himfelf fuppofes to be a falfie-hood,* unlefs he fuppofes that he in his heart confents to be God's. A child of Chriftian parents never does that for himfelf which^ his parents did for him in infancy, till he gives himfelf wholly to God. But furely he does not do it, who not only keeps back a part, but the chief part, his heart and foul. He that keeps back his heart, does in effeft. keep back all; and therefore, if he be fefr-fible of it, is guilty of folemn wilful mockery, if he at the fame time folemnly and pubhcly profefles that he gives himfelf up to God. If there are any words ufed by fuch, which in their proper Cgnification imply that they giv^ themfelves up to God; and if thefe words, as they intend them to be underftood, and as they are un-derftood by thofe that hear them, according to their eftablifhed ufe and cuilom among that people, do not imply, that they do it really, but^do truly referve or keep back the chief part; it ceafes to be a profeffion of giving themfelves up to God, and fo ceafes to be a pro^ feffed covenanting with God, or owning God's covenant 5 for the thing which they profefs, belongs to no covenant of God, in being ; for God. has revealed no fuch* covenant, nor has any fuch covenant of God any exiftence^ in which our tranfa&ing of the CQvenant is a

grvlng up ourfelves to him with referve, or holdlag baclc a part, efpecially holding' back our fouls, our chief part, and in eiFe6: our all. There Is no covenant of God at all, that has thefe for its terms ; to be fure, this is not the covenant of gracfe. And therefore although fuch public and folcmn profeffing may be a very unwarrantable and great abufe of words, and taking God's name in vain, it is no profefled covenanting with God.

One thing, as has been obferved, that belonged to X{r?itVs/'wearing into the name of the Lordy wzs faying, 7he Lordiiveth; whereby they profeflfed their faith in God's ali-fufficiency, imfmutability, and feithfulnefs. But if they really had fuch a faith, it was a faving grace. They who indeed truft in the all-fuffidency of God, he will furely be their all-fufficient portion ; and they who truft in God's immutability and faithfulnefs, he furciy will fiever leave nor.forfake them. There were two ways of fwearing Jehovah liveth, that we read of in Scripture ; one We read of, Jer. ii. 2. ** Thou (halt fwear, ** The Lord liveth, in truth, in judgment, and in righ-** teoufnefs :" And the other way is fwoearing faJffyf which we read of in the next chapter, ver. 2,3. ** And <* though they fay. The Lord liveth, yet furely they *< fwear falfly." (And certainly none ought to do this.) It follows, " O Lord, are not thine eyes upon *< the truth ?" L e, God delires fmcerity of heart in thofe that profefs feligion. Here a gracious fincenty is oppofed to a falfe profeffion; for when it is faid, " O " Lord, are not thine eyes upon the truth ?'* the ex-preffion is parallel with thofe,^ Pfal. li. 6. " Behold ** thou defireft the truth in the inward parts." i Sam. xvi. 7. " Man lookcth on the outward appearance, but «« the Lord looketh on the hteart." Pfal. xi. 7. " His " countenance doth behold the upright." But thefe texts fpeak of a gracious fincerity. Thofe fpoken of, Jer. iv. 2. that " fware. The Lord liveth, in truth, in ** judgment, and righteoufnefs," were gracious perfons, who had a thorough converfion to God, as appears by the preceding verfe,, " If thou wilt return, O Ifrael,

COMMVNIOK rN THE VISIBLE CHURCH. At

** faith the.Lord; return unto me;" /. e» 1)6 not do as you or Judah was charged with doing in the foregoing chapter, ver. lO. *^ Judah hath not turned unto me *' with her whole heart, but feignedly." Do not do thus, ** but if thou wilt return, return unto me.'' And then it is added in the fecond verfe, <' And thou ihalt *• fwear. The Lord liveth, in tiuth,^' iffc, ; that is, then your profeffion of religion will be worth regarding, you will be indeed what you pretend to be, you will be Ifraelites indeed, in whofe profeffion is no guile. They who faid, " The Lord liveth, in truth, in judgment, ** and in r^hteoufnefs;" they faid, The Lord hveth, as David did, Pfal. xviii. 46, " The Lord liveth, and bleff-" ed be my Rock-" And did as the Apoftle fays he did, I Tim. iv. io» " We truft in the Living God^ ** who is the Saviour of all men, fpecially of thofe that *• believe.'' And as he would have Timothy exhort rich men to do, chap. vi. 17. " That they truft not in " uncertain riches, but in the LfviKG God." When the ApoiUe fpeaks of a profeffion of our faith in Chrifty as one duty which all Chriftians ought to perform as they feek falvation, it is the profeffion of a fav'mg faith that he fpeaks of: His words plainly imply it: " If ** thou (halt confefs with thy mouth the Lord Jefus, '< and (halt.believe in thine heart that God hath raifed " him from the dead,, thou (halt be faved." The faith which was to be profejfed <w'uh the mouthy was the fame wliich the^poflle fpeaks of as in the hearty but that is faving faith. The latter is yet plainer in the following words; ** for with the heart man believeth " unto righteoufnefs,. and with the mouth confeffion is ** made unto falvation." Believing unto righteoufnefs» is faving faith; but it is evidently the famre faith which is fpoken of, as profejfed with the mouthy in the next words in the fame fentence. And that the Gentiles, in profcffing the Chriflian religion, or fwearing to Chnft, ihould profefs faving faith, is implied, Ifa. xJv. 23, 24.—" Every tongue (hall fwear; furely fhall one ** fay, In the Lord have I righteoufaefs and ilrengthj"

f. e, fhould profefs entirely to depend on Chrift's ngh-teoufnefs and ftrength.

For perfons merely to promife, that they nvtll believe in Chrift, or that they ivill hereafter comply with the conditions and duties of the covenant of grace, is not to own that covenant. Such perfons do not profefs now to enter into the covenant of grac^ with Chrift, or into the relation of that covenant to Chrift. All that they do at prefenty is only a fpeaking • fair; they fay, they will do it hereafter; they prbfefs, that they will hereafter obey that command of God, to helu'De on the name cf his Son Jefus Chrift. But what is fuch a profeflion good for, and what credit is to be given to fuch pro-mifes oi future obedience ; when at the fame time they pretend no other at prefent, than to live and continue in re^ bellion againft thofe great commands which give no allowance or licence for delay ? They who do thus, in-ftead of properly owning the covenant, do rather for the prefeilt vifibly reject it. It is not linufual, in fome churches, where the do^rine I oppofe has been eftablifti^ cd, for perfons at the fame time that they come into^ the church, and pretend to own the covenant, freely to declare to" their neighbours, they have no' imagination that they have any true faith in Chrift, or love to him. Such perfons, inftead of being profeffedly united to Chrift, in the union cf the covenant of grace, are rather vifibly deftitute of the love of Chrift ; and fb, inftead of being qualified for admiffion to the Lord's fup-per, are rather expofed to that denunciation of the Apoftle, I Cor. xvi. 22. " If any man love, not the ^^ Lord Jefus Chrift, let him be Anathema, Maran-« atha."

That outward covenantingj which is agreeable to Scripture-inftitution, is not only a promising what is future (though that is not excluded), but a profefiing. what is prefent^ as it is in the marriage-covenant. (Though indeed it is true, that it was chiefly on ac^ count of the- promife or vow which there is in the covenant, that it is called/wftirm^f^. For a woman to pro-

COMM.UNION IN THE VISIBJ^E CHURCH. 47,

tnifey that ihe will hereafter renpunce all other men for the fake of him who makes fuit to her, and will in fome future time accept of him for her hufband, is not for her now to enter into the marriage-covenant with him : v-She that does this with a man, profefles now to accept of him, renouncing all others; though promifes of here-^ after behaving towards him as a wife, are alfo included in the tranfactlon. It feems as though the primitive converts to Chriilianity, in the profeflion they made of religion, in order to their admiflion into tlie Chriftian church, and in their vifibly entering into covenant, in order to the initiating feal of the covenant in baptifm, did not expUcltly make any promifes of any thing future, they only profefled the prefent fentiments and habit of their minds, they profefTed that they hdleved in Chrifl^ and fo were admitted into the church by baptifm ; and yet undoubtedly they were, according to forementioned prophecies, admitted in the way of public covenanting, and as the covenant-people of God they owned the covenant, before the feal of the covenant was ^plied. Their profeffing faith in Chriil was vifibly owning the covenant of grace, 'becaufe faith in Chriil was the grand condition of that covenant. Indeed, if the faith which they profeffed in order to baptifm, was only an hiftorical or do6lrinal faith (as fome fuppofe), or any common faith, it would not have been any vifible entering into the covenant of grace; for a common faith is not tlie condition of that covenant; nor would there properly have been any covenanting in the cafe. If we fuppofe, the faith they profeffed was the grace by which the foul is united to Chrifl, their profeflion was a covenanting in this refpedl alfo, that it implied an engagement of fuf ture obedience; for true faith in Chrifl includes in it9 nature an acceptance of him as our Lord and King, and devoting ourfelves to his fervice : But a profeflion of hif- • toncal faith implies no profefTion of accepting Chrifl aa our King, nor engagement to fubmit to him as fuch.

When the Ifraelites publicly covenanted with God^ according to the inflitution in DcutcxQuomy, they did

jfl QpAIiiriCATlOlrS FOR. TVVlt

not only promife fomething futiire, but profefled fotne-thing prefent y they avouched yebovah to he their God, and ^o promifed to keep his commands. Thus it was hi that folemn covenant•^ranfa^ion between God and the people on the plains of Moab; which is fummarily defcribed, Deut. xxvi. 17, 18, " Tho\i haft avouched *^ the iLord this day to be thy God, and to walk in his *< ways, and to keep his flatutes, and his command* *' ments, and his judgments, and to hearken unto his *' voice ; and the Lord hath avouched thee this day to *< be his peculiar people, as he hath promifed thee, and f* that thou fhouldit keep all his commandments/' The people in avouching God for their »God, profcffcd a compliance with the terms, of the covenant of grace; as the covenant of grace is fummarily exprefled in thoie words, ** I will be thy God> and thou fhalt -be my peo-•* pie." They that avouch the Lord to be their God, do profefs to accept of Jehovah as their God; and that is to accept him as-the «bje6l of their fi^prcme refpe^ft and tr\>ft. For that which we chufe as the objetft of our higheft regard, that, and that only, do we take as cur God, None therefore that value and love the world inore than Jehovah, can, without lying, -or being deceived, avouch Jehovah to be their God-: And none that do not truft in Ghrift, but truft more in their own ftrength or righteoufnefs, can avouch Chrift to be their Saviour.. To avouch God to be our God, is to profefs that he is our God iy «ar own aH; A» e* That we chufe him to be our chief good and laft end, the fupreme ob-jedt of our efteem and regfard, that we devote ourfelves to, and depend upon. And if we are fenfible that we do not do this^wprr/y, we cannot profefs that we a€itt-ally do it; for he that does not do it iincerely-, does not do it at all: There is no room for the diftindlioir of a moral fincerity and gracious fmcerity in this cafe : A fa" freme refpeft of heart to God, or ?i fupreme love to bim, which is real, is but of one fort: It would be abfurd, to talk of a morally fincere fupreme love to God in thofe who ceuUy love diit and dung more than him: Whoever doe(

COMMllllKni IN THE TISFltLfi (^HURCH. ^f

vtofe any r^lity at ?XL ma'ke God the objc£l of the fu' ftethe wgfaM of his heart, is certainly a gt^dchus perfon: And- whoever does not make God the fupreme objeft of his rijfpeA with a gracious (incerity, certainly does not do it with any fincerity. I fear, while leading people in many of our congregations, who have no tJi^ught o^ their having the leaft fparfcof true love to God in their hearts,' tfo fey, publicly and foleiftnly, that they avouch God the Father^ Sort, and Holy GhoJl\ to he their God^ and l3iat fhey give themfihes up to him^ we have led them \.o lay they know not what. To- be fure, they. are vtrf «bfcure exprefiions, if they mean any thing that a carnal man does,- under the reigning power of fin and enmity ^ainft.G<>d.

Here poffibly it m^y be objeAed, that it is unreafon-able to foppofe any fnch thing fiiould be intended» i« Ae prdfcflion of the congfegiion in the wildernefs,- as a gtadou^ refpeB to God, that which is t\ie condition of Qrod*^ covenant, when we have reafon to think that £<j fci^ of them were tnily gracious. But I ftippofe, upon mature confideration this will not appear at all unrea-fenable. It is no more unreafonable to fiippofe this pet^le tb make a profeflion of that refpe<St to God, ^hich they had riot in their hearts now, than at other times when we are informed they did fo, as in £zek* x^xiii» 5K ** They come unto thee as the people com-** ctb, and-they fit before thee as my people:" [/. e. as though they were my faints, as they profefs to be] ** For , ** witli their mouth they fhew much love, but their heart ** goeth after their covetoufnefs,'* So in the Apoftle'a £ime, that people profefled that to be in their hearts towards God> which was- not there. The Apoflle is ^je^king of them, when- he fays, Tit. i. i6. " They ** pnrfcfs that tlicy know Gpd> but in works they de-*^ ny him." This was common among that people; God declimes them to be an hypocritical naticjiy Ifa. x. 6. And it is certain, this was the cafe with them in the wilderiiefs; they there prolefled that refpedl to God w^h they had-not J as-is-cyidentby Plkl, Ixxviii. j6, 37.

E

" They did Hatter him with their mo^th, ^nd they Ked ** unto him with their tongue ; for thejr heart was not ** right with him, neither were they iledfaft in. his co-** venant." In owning the covenant with Gk}d) they profei&d their l^art *was right ivith him^ as appears, becaufe it is mentioned as an cyidence of their hav-idg lied or dealt falily ift their profeiHoD, that their heart was not right with hiniy audio proved not iled-fail in God's covenant, which they had owned* ' If their heart had been right with God^ they would have been truly pious perfons; which is a demonftration, that what they profcffed was true piety. It alfo appears that Jf they had "had fuch an heart in them as they pretended to have, they would have been truly pious perfons, from Deut. v. where we have a rehearfal of their (covenanting at Mount Sinai: .Concerning this it is faid, ver. 28, 29» " And the Lord heard the voice of your *' words, when ye fpake unto me; and the Lord faid ** unto me. They have well faid all that they have *« fpoken. O that there were fuch an heart in theoi, *• that they would fear me, and keep all my command-** ments always, that it might be well with them and with ** their children for ever." The people were miftaken about their difpofition and preparation of heart to go tlirough the bufinefs of God's fervice, as the man in the parable, that undertook to build a tower without count-ing the coil. Nor need it feem at all incredible, that that generation who covenanted at Mount Sinai, (hould^ the greater part of them, be deceived, and think their hearts thoroughly difpofed to give up themfelves forever to God, if we confider how much they had ilrongly to move their affcSions; the wonders wrought in Egypt and at the Red Sea, where they were led through on dry ground, and ,the Egyptians were fo miraculoufly de» ilroyed; whereby the'ir affeftions were 'greatly raifedf and thtjfang God*s praifes: And particularly what they now faw at Mount Sinai, of the aftoniihing manifeda-tlons of God's majeily there. . Probably the greater part of the fmners amon^ them were deceived with falfe at

COMMUNION IN ttfE VISIBLE CHURCil. gl

feflions; and if there were others that were Icfs afFedV-ed and who were not deceived, it is not incredible that they, in thofe circumflancesj fhould wilfully diflemble in their profeflion, and fo in a more g^ofs fenfe Jlatter God <zvith their lips, and iie to him luitb their tongues* And thefe things are more credible concerning that generation, being a generation peculiarly left to hardnefs and blindnefs of mind in divine matters, and peculiarly noted in the Book of Pfalms for hypocrify. And as to the generation of their children that owned the covenant on the plains of Moab, they not only in like manner had very much to move their aflfeftions, the awful judgments of God they had feen oh their fathers, God - haying brought them through the wildcmefs, and fub-' dued Sihon king of the Amorites, and Og the king of Bafhan before them, Mofes's aiFedting rehearfal of the whole ferics of God's wonderful dealings with them, together with his moft pathetical exhortations; but it was alio a time of great revival of religion and powerful iiL-fluencedf the Spirit of Gc^d, and that generation wa'a probably the moil excellent generation thvit ever was iti Ifrael; to be'fure, there is more good and lefs hurt fppken of them, than of any other generation that wfe have any account of in Scripture *• A very great part of them ywor^ in truths in judgment^ and in righieoufnefi: And no wonder, that others at fuch a time fell in, either deceiving^ or heirig deceived^ with common affec-\ tions; as is iifual in times of great works of God for his church, and of the fiourifhing of religion. In fucceed-ing generations, as the people grew more corrupt, I fuppofe, their covenanting or fwearing into the name of the Lord degenerated into a matter of mere ibrm and ceremony ; even as fubfcribing religious articfen feema to have done with the Church of England ; and as^ it is to be feared, owning the covenant, as it is call-

• See Numb. xiv. 31. Deut. i. 39. and viii. 15, l6, Joflu xxli. a. and ver. 11. to the end. and xxiii. 8. Deut. iv. 4. Jo(h. xxiv. 31. Jude ii. 17, 2i. Pfal. Ixviii. 14* Jer. ii. 4,3.21. and xxxi. *, 3. Hof. ix. 10.

Eij

cd, has too much done in New KoglaQd; ,it heing- vi-jGbly a prevailing cuftom for perfoijis to n^gle^ this, till they come to be married, and then to do it for .their credit's fake, and that their children may be bjiptized* And I fuppofe, there was commonly a great laxnefs ^ Ifrael among the priefts who had the condudt of this affair : And there .were many things in the nature of that comparatively carnal difpenfation, which negatively gave occailon for fuch things; that is, whereby it had by no •means fy .great a tendency to prevent fuch-like irregula'^ rities, though very wrong in themfelves, as the moi^ excellent difpenfation., int?:oduce4 Jby Chrifl^ and h^a Ap^^A^^' And th9ug;h thef^ thiijig^ i^^re tefiifie4 ^g^f^ by the Prophets, hefoi^ the Babylonifti cj^ptivity^j/y^t. God, who i^ 9nly wife;; (Ud dcfignqdly in a.^qat mesi* fure wink at thefe, .and ^any other grejat irregulajf • ties ixk the qhurcb, tiU t/f£ .time of refgrn^io^ /liouW comf?, which the MeQlah was to have the l^Miojur of ia* ,troducing. JBi^t of thefe t^if^gs I jmay perhaps ha^ve p^-xaiion to fay fomcth^ginQ^r^i wh^ ;J 1^9^^ ■tf^.^^^^f^ thjS objeAian coRcernjb{ig,jhe jj^dTo^ .:.'' '• . i

Now tp ri?t|jr^,to.the; ar^gu^epit fijop^.the iix3Lt^r^,Q£ cpvenanting w;ith,Gcyd;^or.aw|tyig (pfod'f ,a9rc9apt.: A)& to t}^e fromiji^i which ^e'heyein, .^it^er^xpiliiiit^y^r^-.plicitly, made; the n\aking the(e psqniifes impi^ies a pi^ lefllon of true piety^ f pr ;n the covenant of grace )iui-yerfal obedien<^e is engaged, f^bediqice to all the €,qvf^ mands k)£ <^(p.4 y ^d the peif^rgn^iif e -of inw^jd fpir^^vi^ duties is as mupb engaged in th^ covenp>|it o^f ;giiace9.^ external duties ;. and iufome refpe<^S;^muciv more. Thei^^ foT'C he that vifibly m^^es ikt coveurmt of gi^aoe jiiis o^^i^ promifes to perform thofe internal duties, and to per^ /prm ^11 duties Y^ith a gi;acious fmcerity. We h^ve -^ warrant, in o,ur pro&fliop of Qo4'^ covenant, tp fUrndp „the dpties -of it, %o ^ke fome, and leave o^ others; Efpecially have we not warrant to leave out thofe great commands, 0/ hefieving *wtth tht hearty of loving the Lord Qur God 'with all our hearty and y/ith all ouf^ /outJ and our neighbour as 'ourfehes: He that lea.vejf>

-mit thefe, m cffc<Sb leaves out all; for tWc aire the funji of our whoie dttty, and of all God's commands: If we leave thefc oat of our profefiion, furcly it is not the covenant of grace» which we profcfs. The Ifratlites when they covenanted with God at Mount Sinal» and faid, »vl>en God hsui declared to them the tea commandments, " AH that the Lord hath fpokcn will we do, and «* be obedient ;" their proraife implied^ that as they profrjfed to ifumf Gcd^ they would m tvorh not deny^ but own and honour him, and would conform to thofe iwo gi'sat commandmentst which are the fum of all the ten, and cotiiceming whidi God faid, '< Thefe words which ^ I comfnaiLd thee this day, (hall be in thine heart," Deut. yi. 6*— So* .whien they covenanted on the plains of Moab, they promifcd to keiep and do God's comr maodSf ^^ with all tbeir heart, and with all theitfoul," an is 'VKry evident by Deut* xxvi. i6, 17. So it was.alfo when the people owned their covenant ia Afa's time, 2 Chron. XV. 12. ^* They entered into a covenant to ** kA tiie Lord God of their fathers, with all theii* " iieart, and with aU their foul/' We have alfo another temarkabk iaftaoce» 2 Klog^ xxiii« 3. and z Cbromcle5 xxxiv, 31-

• Now he who is wholly under the power of a carnal nmtdt which is notfuhjcS to the taw of Godf nor indeed can be, irannot promife thefe things without either great deceit, or the rootft; manifeft and palpable abfundity. Pro-mBifig fuppofes the perfon to be confcJous to himfelf, or perfoaded of himfelf, that be has fiteh an heart In him -^ for hi^ lips pretend to declare his heart. , The nature of a promife implies inteation or defign. And proper real inteotion implies will, difpofitiouy and compliance of heart. But no natural toan is properly willing to ^o thefe duties, nor docs his heart comply with them : tod to make natural men believe otberwife, tends greatly to their hurtu A natural man may be willing, from fclf-love, and from finifcr views, to ufe means and take-paina tkat he n>ay obtain a willingnefs or difpoiltion to thefc duties : But Uaat is a very diiferent thing from adua%

E iij

being willing, or truly having a difpofition to them* So he may promife, that he will, from fome conlideratiohs or other, take great pains to obtain fuch a heart: But if he does fo, this is not the promife of the covenant of grace. Men may make many religious promifes to God, and many promifes fome way relating to the covenant of grace, that are not themfelves the promifes of that covenant; nor is there any thing of the nature of covenanting in the cafe, becaufe although they ftiould a6lu-ally ftdtil their promifes, God is not obliged by promife to them. If a natural man promifes to do all that it is poflible for a natural man to do in religion, and fulfils his promifes, God is not obliged, by any covenant that he has entered into with man, to perform any thing at all for him, refpeAing his faving benefits. And therefore he that promifes thefe things only, enters into no covenant with God; becaufe the very notion of entering into covenant with any being, is entering into a mutual agreement, doing or engaging that which, if done, the other party becomes engaged on his part. The New Teflament informs us but of one covenant God enteils into vTith mankind through Chrifl, and that is the covenant of grace; in which God obliges himfelf to nothing in us that is exclufive of unfeigned faith ^ and the fpiritual duties that attend it: Therefore n a natural man makes never fo many vows, that he will perform all external duties, and will pray for help to do fpiritual diities, and for an abih'ty and will to comply with the covenant of grace, &om fuch principles as he has, he does not h^ odd if Gtt^s ctyuenant^ nor properiy enter into any covenant with God : For we have no opportunity to covc-t^nX with God in any other covenant, than that whkh W has revealed; he becomes a covenant-party in no 6ther covenant. It is true, every nsTtural man that lives under the gofpel, is obliged to comply with the terms of the covenant of grace ; ai^ if he prbmifes to do it, his promife may increafe his obligation, though hcjiai" tered God nvkh his mouthy and lied tQ him with his tongue^ SB the children of Ifrad did in prgmifiag* But it will

COMMUKION IN tHE VISIBLE C?HURCH. fjf

not thence follow, that they ought knowingly to make a lying pFomife, or that miniilers and churches (hould countenance them in fo doing.

Indeed there is no natural man but what deceives himfelf, if he thinks he is truly willing to perform external obedience to God, univerfally and pcrfeveringly through the various trials of life that he may expcft. And therefore in promifing it, he is either very deceitful, or is like the>fooIi(h deceived man that undertook to Bui/d when he had not wherewith to Jirfj/h. And if it be known by the church, before whom he promifes to huilJ and jintftj^ that at the fame time he does not pretend to have an heart to finilh, his promife is worthy of no credit or regard from them, and can nuike nothing nnjihle to them but'his prefumption.

A great confirmation of what has been faid under thia head of covenanting, is that text, Pfal. 1. i6. ** But *^ onto the wicked God faith. What haft thou to do, ** to declare my ftatutes, or that thou (houldeft take my •* covenant in thy mouth ?*' This term, the wicked^ m the more general ufe of it in Scripture, is ap|Jied in that extent as to include all ungodly or g^oelefs per-fons^ all that are under the reigning power of *fin, ai/d are the objefts of God's anger, or expofed to his etem^ vengeance; as might eafily be made to appear by a pai*-ticnlar enumeration of texts all over the Bible. All fuch are in Scripture called, workers of iniquity^ the children of the wicked one, Matth. xiii. 38. All fuch are faid to be ^ the devil, i John m. 8. And to be the children of the devil, ver. 10. The righteous and the wicked are in a multitude of places in Scripture put in oppoiition; and they are evidently oppofed one to the other, and diftinguifhed one firom another in Scripture, zs faints ^nd^nners, holy and unholy, thofe that fear God and thofe thzt fear him not, thofe that love him and thofe that hate him. All mankind are in Scripture divided by thefe diftind^ions, and the Bible knows of ilo neuters or third fort. Indeed thofe who are really wicked^ ta»f be wfihiy righteousf righteous in profeffion smd oiA«

fiS ^ALIFICATIOli^S FOR Tiilt,

^ar4 .appearai^ce; But a fort of *n^n w^ have no'/avHfg grace, thai yet are .nj>t r^a]iy wicied men, are a fort qf men of human invention, that the Scripture i* entirely

-ignorant -of. It ii reasonable to fuppofe, that by w'tfked men hem, j^ thi^ pfsj^i* is meant all that J^afe inJtmSiofi, and r^eSG^d^i %i)^rd {PfsJ. 1. a 7.), «aBd oot merely fvch wicked ^li^en ^s are guilty pf t^oft particular crimes mentioned* ^^er, ; 7^--r£o. flealing, adujter)'^, fraud, ai\d backbiting. Though only forae particular ways of wic-k^d^fs ^ire mooMoned, yet we are not to underhand tjigt all others *re e^celud^ \ yea ^he words, iotfee coq-chiton of the p*r^r?ph, are CKprefsly a]X)lied to all that

fprget Gfid in £\M^ a jii^nner a^ to expoie tbemfelves to be t9rn in faeces by God's wiath in'hell> ver. 22. " Now " confider this, ye that forget God, If ft I tear you ia ** rpieces, and there te none to deliver." We can no

•more juftly argue, tk^t htcavifie fome graf* fins arc here fpeci^jsd, that po tinkers are meant but fuch as live ki thofe o^ other gjrofs fins, than, we ca^ argue fro^ Rev. i^xji. 14, 15, That non^ (hall be {hut out of heaven but fpnly thofe wI>o have lived in the grxjfsifias there ^Bventio?-

.^; " Blefed,afe they that do hi.d comma»dmesit$, that

;*« :t]^j W^Y ^^'vight to the tfee.of life, and may ^-

; *• tfr i^ •thr<?l%h the gates into the city; Fpr without 4< arje d|og6, and.forcerers, ^ad murderersa and idofetejis, ** and wbofoeyer fevedi aqd jjpajfcetfc a lie^" Noting is ij>oj-<^ eiomm^in ia Scripture, thaa in ithe defcri|jtioBa it

.gisies, both of the godly and iwigodly, together with Uim g/e9?nij cb^KM^er., jto iyfert .into the defcription fome pai^rticul^ excellent praftices of the one whi<ih gi^ie tJend^ tp, and fome certain g-rofa iin§ qf the oth^r whiqh rfi^ir-e h ^ feyadation ftr 'm the reigning oorrup-tiGUi'in thei^* hearts. 60, l^g ia mentioned fcs part pf ihf ^^Xfi^i^r of all natural men, P^l. Iviii, ?, 4. (Who jMpe V4?re eaUed ^i^lchd rnent as in PfaJ, 1.) *^ The wic-« ^kfi^ are «ftranged from the womb ; they go aftray << as (bop <as th,ey be born, fp^aking lies; Their poifon f* i^ lilfe the.poifoB of a fqrpeat/' ^e. S.OJi is (aid of ii^ fwielfisdf. ^fal. X, J, 3, ,^. 7, « Hie r^QUth i^ %U. pf

.*5 curfing and bitternefs," This the Apoftk, Rom. ill. cites as a defcription of all natural men. ^o it is faid of the wickedf .Pfal. cxl. 3. " They have fharpened ** their tongues as a ferpent; adder's poifoji is under " their lips;:" which the fame Apoftle, in the feme place> alfo cites as what is faid of all natural men. The very famegrofs iins which are here mentioned in the fiftieth pfalm, are from time to time inferted in Solomon's de-fcriptions of the weked matt, as oppofed to the nghteinfft in the Book of Proverbs: Particularly the fins mentioned in the 19th verfe of that pfalm, " Thou giveft thy mouUi <* to evil, jand-thy tongue 'framed? diSjO^it;" are th^is mentioaedf ^s bj^longing :to the chara^fr of \kkt mn^t^ motif Prov. ;icii. ^* The thoughts of the rtgh^eQUf ate '* right j but the^ ^ou;ifel6 of the iplcked ^re rdeoei^. •* The word^ of the wicked are to He in wait for bloodr^ ** "hut thp mpvitb of the u^i^ht ihaU deliver them..^* Nererthelefs it is phip> that the wife mad i{i this BooJf» in his diftin^ion of the rig^eouf jand ^c/wfcied, O^esiva the lame a^. ,g(?4fy and ufjgadfy' Oijly jrq^^g ^ ^\hq foregoing cjiatpters will be .enoqgh ,to ifs^fy mj «f tfeif• Ob&rve ^hap. X,. 3-7. 16.^0, aj- 2^» ^?y ?9» 3P» $1% 32. an^.Xfi^. 3. Sf ^» 7> ^» 9^ *|. i8; ,1^9, ao* 2fv 23* 30, 31. I)i0iide» .iiviwnjBi">kyfe • ojCher JiJce tiext^ ^J j)ver jtkie J^Qok.; ^Xn ph^p. i* 16, it is faid gf'fiaipkfrs, «'Tfeir •* feet r^nip evil, a^id mak^ ]>afte to (Jied bjood." This the jA^joilie, in Roin^. w. 15^ iiites a^ [belonging ^o thie defcriptipp ^f ^ natui^ ifi^. So iii the drferiptign ^ the wi^r^.PpOjv.,iv. 1.4*—ir9. it is fi^>d» th^t "they ," (Jeep ^t-iw^efs ftlvey Mve do^e inifchwef; that tfce|^ " 4raofc- |h.e, >vine of vic^lence,'! £5V., ^an4 yet by the «m-i^ ther^ is ^iveant the £ame with the grofcel^fs man; n& ftj^ears by the rnitm^s, there made between him and the " juft, »r ri^te^fe whofe path is a^ the fhining lights '** wlvich ftiineth ,mojre a^d mpre toihe perfe^ day." * A» a further ev^ience that by the ^icied in this P-firf. J. 16. ip n;i<?ant tjhe fame a^ the ungodly or gracdcfr, it js t^ be observed, jhcee is a pretty manifeft anhthfif^^ SX

9j^2^t}m .between th^ wifhJ^ j^d ^tfmts^ that jEh^

be gathered to Chrift at the day of judgment, fpoken 6f ver. 5. There God fpeaking of his coming to judgment, lays, " Gather my saints together, thofe that have •* made a covenant with me by facrifice j'* And then, after (hewing the infufficiency ot the facrifices of beads, implying that that is a greater facrifice by which thefe faints make a covenant with him, it is added, ** But ** to the 'wicied" [that arc not in the number of my faints'} " God doth fay. What haft thou to do, to take ** my covenant into thy mouth ?'f Approving of the £&venaniing of the former, but difapproving the covenant' ing of the latter. * As to the gathering of -God^s faints^ there fpoken, if we confider the foregoing and foBowinj^ verfeft, it is e^dently the fame wkh that gathering vfhis //f5, when Chrift comes in the clowds of heaven, whicli ; is fpoken of, Matth. xxiv. 30, 31.5 and with that ^^J-^iber'mg of the righteous^ as his *wheat into his hantf at I the day of judgment, fpoken of Matth. xiii. And • therefore there is as miJKrh reafon to fuppofe, that by the 'mcked^ which are oppofed to them, is meant all gractkfs pei€oDs, as there is fo to underftand the doers of iniquity ^ fpoken of in that Matth. sciii. as thpfe that are oppofed to 'ihi^ righteous J which ftiall then **ftiine forth as thfe fuiv in ** the kingdom of their Father, ver. 43.—^And there is one thin? more which ftill further confirms me in'my conftru^bon of Pfal. 1. i6« which is, Tliat the plaiii reafon here given againft wicked mens taking God's covenant into their mo\tths, holds good with refpe6^ to all gracelefs men^' t^'ft. Becanfc they do not comply with, 'JhH: rejc^ the very covenant^ which they with their -mouths profofs to own and confentto. Ver. i*]i " Se*e-•* ing thou-hateft inftru£lion, and cafteft my words bc^ " hind thee:" As much as to fay, ** ThoU rejeft^ft •* and haft a reigning enmity againft my ftatutes, which ii* thou declareft and profeffeft a compliance with.'* And this is the fpirit and practice of all who live in the iin of unbelief and reje^lidn of Chrift; they live in a way that is altogether incorffiftenti with the covenant of yrac^i for die fum and fubftancc of the condition and

engagement of that covcQaat is >^hat every natural maa 16 under the reigning power of enmity againft, and lives in contradi6:ion to. Therefore, I think, it follows, that they who know it is thus with them, have nothing to do io take God's covenant into their mouths; or, in other words> have no warrant to do this, until it be otherwife with them. J

III. The nature of things feems to afford no good rea-Ibn why the people of Chrift ihould liot OT^cnly frqfe/s a, proper refpecft to him in their hearts, as well as a true i)otiop of him in tlieir heads, 'or a right opinion of him in their judgments. •

I can conceive of nothing reafonaWyto be fuppofed the defign or end of a public pJ-ofefllon of religion* tliat does not as much require a profeffion of honour, elleem, and friendship of heart towards Chrift, as an orthodox opinion about him j or why the former Ihould not be as much expelled and required in order to a being admitted into the company" of his friends and followers, as the latter: It cannot be becaufe the former in itfelf is not as important, and as much to be looked at, as the latter; feeing the very effence of religion itfelf confifts in the former, and v^ithout it the latter is wholly vain, and makes us never the better; neither happier in ourfelves, nor more acceptable to God.—^One end, of a public profeflion of religion is the giving public honour to God: But furely the profeflion of inward efteem and a fupreme refpeft of heart towards God is ias agreeable to this deilgn, and more dire£Uy tending to it, than the cleclaring of right fpeculative notions of him* We look upon it that our friends' do the more efpecially and di-re6ily put honour upon us, when upon proper occafions they ftand ready not only to own the truth of fuch and fuch fadts concerping us, but alfo to tellify their high efteem and cordial and entire regard to us. When per-fqns only manifell their doArinal knowledge of things of rcligiLpjp, and e;tprefs the affeijt of their judgments, but ^t the fame time make no pretence to any other than a

(Sb< (i^MmflCActons Pt^R- FULlS

bein^ wlik>By d^ftitutt of all true loVe t6 God^ dnd- A he*] iftg under the dominion of crtmity againft him, tlicir pirofefiioa is, in fome refpeifts,-rcty greatly to God^s dif-honour: For they4eave reafon for the public greatly to* fufpe^ that they idid the truth In unrtghtedufnefs^ and that' they are fome of thofe that- ha^e both feen and hated Chrlfl and his Father^ John xv^ 24. Who of all perfons* have the greateft fin, and are moft to God's difhonoun

I am at a lofe, how that 'oifibtUt^ of fdiiujhip^ which the honoured' author of ^he Afpeal t^- the Learned f^ippof^sto be all that is required in' order to admiffloa' to th& Lord's.fupper, caif fee muieh to God's hbttour,' viz. Such a vifibility as leaves reafon to- believe, that the greattr part of t^hofe^ who have iti are enemies to Gorf in their hearts, and inwardly the fervants of iin, Sufch ai vifibility of iteliglori as thisj feems rather to increafe a? vifibility of wickedhefe in the world, ^d fo of (io^9 difiionour, 4:ha'n any thihg elfe; ue: it makes ntot« viae-' kednefs vifible to the eye of an human jiidgmerit, and give^ men reafon to think, there is more v^ckednefs irf the world, than otherwife would be vifible to thenar Bb.* eaufe we have rea&n to think, that thofe who live in ar rejeiStion of Chrift, Under the light of the go§)eli and the knowledge and common-belief of its-deSrihejhSye vaftly greater £ivi and gulk than <^t^f men. And that-venerable divine himfelf did abundantly teach iSiis.

Chrift came into the world' to engage in a vrai* witK, Cod's enemies,^/! and fatan ; and a great war there kk maintained between them ; which v^^ar is eoiicefning us^ and the -conteft is, who ftiall have the jtoffeflion of QtJK HEARTS- Now it is reafonable;,' under tHefe cirtuniJ ftances> that we (houM declare on whofe fide vte are^ ^whethei* on Chrift^s fide, or o» the .fidfe of his enettiiesi If we Would be admitt<id among Chrift^s* friends and fol* lowers, it is reafonable« that we fiiould profefs we are oh the Lord^s ftdey and that we yield 6UR HEARTS ^('which the cont'eft is about) to kim, and not to' his-rivals. And this feems plainly to be the defign and na<^ nitt of apublic profefiion-of Chriftv IS shit profeJ£oa

Is not made, no profeilion is made that is worth regarding, or worth the making, in fuch a cafe as this is, and to any fuch purpofc as a being admitted among his vi-iible friends. There is no other being on Chrift's fide, in this cafe, but a being fo with an undivided hearty pre* ferring him to all hh rivals, and renouncing them all for his fake. The cafe admits of no neutrality, or lukewarmnefs, or a middle fort of perfons with a moral Jincerityj or fuch a common faith as is confiftent with loving fin and the world better than Chrift, He that h not *ufkh me (fays Chrift) is againft me. And therefore none do profefs to be on Chrift's fide, but they who profefs to renounce his rivals. For thofe who would be called Chriftians, to profefs no higher regird'to Chrift than what will admit of a fuperior regard to the ^world, is more abfurd than If a woman pretending to marry a man, and take him for her hufband, fhould profefs to take him in fome fort, but yet not pretend to take him in fuch a manner as is inconfiftent wnth her allowing other men-'a fuller poffefiion of her, and greater intimacy with her, than (lie allows him. The nature of the cafe, as it ftands between us and Jefus Chrift, is fuch, that an open folemn profeffion of being entirely foi; him, and giving him the poirefflon of our hearts, renouncing all ^mpetitors, is more requifite in this cafe, than a like profeflioa in any other cafe. The profefiion of an intermediate fort of ftate of our mind, is very difagreeabla to the nature of Chrift*s errand, work> and kingdom in the world, and all that belongs to the defigns and ends of his adminift rat ions; and for minifters and churches openly to eftabliih fuch a kind of profefllon of Chrift as part of his public fervice, which does not imply a pretence of any more than lukewarmnefs, is, I fear, to make a mere fham of a folemn public profefllon of Chrift ianity, and feems to be wholly without warrant from the word of God, and greatly to God's difhonour.

It cannot be jiiftly here pretended, as a reafon why the opinion concerning do3rines fhould .be profelTed, and not friend/hip qt rejpe& of hart^ that the former is more

F

$2 QUALIFICATIONS FOR. TVhh

fo/ily (Rfcemed and known by U8 than the latter. For ^though it be true, that men may be at a lofs concerning the latter, yet it is as true they may be fo concerning the former too. They may be at a lofs in many cafes concerning the fulnefs of the determination of their own inclination and choice; and fo they may concerning the fulnefs of the determination of their judgment. I know of nothing in human nature that hinders the adls of mens wills being properly fubjeft to their own confcioufncfs, any more than the a6^8 of their judgment; nor of any reafon to fuppofe that men may not difcem their own confenty as well as their afent. The Scripture plainly fuppofes gracious difpofitions and a6i8 to be things properly under the eye of confciencc. 2 Cor. xiii. 5. " Know ye not your own felves ?" John xxi. 15, ** Simon fon of Jonas, lovellthou mef" and many other places. Nor is the nature of godlinefs lefs made known, than the true do&incs of religion. Piety of heart, in the more eflential things belonging to it, is as clearly revealed, as the doftrines concerning the nature of God, the perfoQ of the Meffiah^ and the method of his rc^. demption.

IV. We find in Scripture, that all thofe of God's profcfling people or vifible faints who are not truly pious^ are rcprefentcd as counterfeits^ as having gullet difguifet and a faife qppearance^ as making falfe pretences^ and as being deceitful and hypocrites* —Thus ChriH fays of Na^ thanael, John i. 47. " Behold an Ifraelite indeed, in ** whom is no guile j" that is, a truly gracious perfoii | implying, tliat thofe of Gild's profeffing people, who are not gracious, are guileful^ ,and deceitful in their pro-felfion. So finners in Zion, or in God's vifible church, arc called hypocrites. Ifa. xxxiii. 14. " The finners in '* Zion are afraid, fearfulnefs hath furprifed the hyfo* jtiriles," Ifa. xi. 17. " Every one is an hypocrite and an ^< eviWoer." So they are called lying children^ Ifa. ^xx. 9. and chap. lix. 13. and are reprefented as lyings in pretending to he 9i.the temple or church of God. Jer,

viu 2. 4. " Hear the word of the Lord, all ye of Judah^ ** that enter in at thefe gates to worfhip the I^ord.— ** Trull ye not in lying words, faying, The temple of •* the Lord, the temple of the Lord, the temple of the ** Lord are thefe." They are fpoken of as falfly calhng themfelves of the holy cityy Ifa. xlviii. 1,2. They ar* caXludJUver-iirq/sf and reprobate or refufi Jtlver. (£zek. xxii. id. Jer. vi. 30.), which gliflers and fhows like true filver, but has not its inward worth. So they arc compared to adulterated winey Ifa. i. 22.; and to trees JuHHi of leavesf bidding fair for fruitfulnefs, Matth. xxi. 19. Clouds that look as if they were full of rain, yet bring nothing but w/W, Jude 12. IVel/s without waterf that do but cheat the thirfty traveller, 2 Pet. ii. 13. A deceitful bow, that appears good, but fails the archer, Pfal. Ixxviii. 57. Hof. vii. 16.—Mr. Stoddard, in his Appeal to the Learned^ from time to time fuppofes all <!;#• JiblefaitaSy who are not truly pious, to be hypocrites^ as in

page 15. i7> i3.

Now what ground or reafon can there be thus to re-prefent thofe vifible faints^ or members of God's viflble churchy who are not truly pious, if the profeffion of fuch doc« not imply any pretence to true piety; and when they never made a pretence to, any thing more than common grace, or moralJincerity, which many of them truly have, and therefore are not at all hypocritical or deceitful ia their pretences, and are as rtiuch without guile, in what they make a profefl^on of, as Nathanael was ? The Plalm-ik fpeaking of fincere piety, calls it the truth in the ifi' ward parts. Pfal. li. " Behold, thou defireft the truth ia ** the inward parts.*' It is called truth with reference to fome declaration or profeffion made by God's vifible people : But on the nypothefis which I oppofe, common' grace is as properly the truth in the inward parts, in this refpcd, as faving grace, God fays concerning Ifrael, Deut. xxxH. 5. «« Their fpot is not the fpot of his chil-** dren." God here fpeaks of himfelf as it were dif-appointed : The words have reference to fome profeffion they had made: For why ihould this remark be made

Fij

after this manner, that there were fpoU appeared upoa them, fhrewd marks that they were not his chtldretiy if they never pretended to be his children^ and never were accepted under any fuch notion to any of the privileges, of his people ?

God is pleafed to .reprefent himfelf in his word as though he trujled the profeffion of his vifible people^ and as difappotnted when they did not approve themfelves as his faithful, ftedfaft, and thorough friends* Ifa. Ixiii, .8, 9, 10. " For he faid> Surely they are my peo* •• pie, children. that will not lie. So he was their Sa-*' viour: In all their affliction he was afflifted. But f* they rebelled and vexed his Holy Spirit j therefore **- h^ was turned to be their enemy.'* The fame is re^ prefented in many other places. I fuppofe that God fpeaks after this manner, becaufe he in his prefent external dealings with his vifible people, does not a6l In the capacity of the Searcher of Hearts, but accommodates himfelf to their nature, and the prefent ftate and cir*-^umilancee of his church, and fpeaks to them and treats •^em after the nxann^r of men, and deals with them in their-own way. But fuppoflng the cafe to be cve» thus, there would be no ground for fucii reprefcntation!^ if there were no profefli6n of true godlinefs. When God is reprefented as trufting that men will be his faithful friends, we muil underftand that he trufts to their pret-tences. But bow improperly would the matter be fe reprefented, if there were no pretences to trufl to, n» pretences of any real thorough friendfhip ? However there may be a profeffion of fome common affe6iion that is morally fincere, yet there is no pretence of loving him more than, yea not fo much as his enemies. "What rea-fon to truft that they will be faithful to God as their mafter, when the religion they profefs amounts to no more than ferving two matters I What reafon to truidb that they will be ftable in their ways, when they do not pretend to be of a fingle heart, and all know that the double-minded perfons ufed to be unliable in all their ways ? Thofe who onJy profefs nioraljincenty or commoa

^race, do hot pretend to love God above the worid^ And fuch grace h what God and man know is liable to fafi a*ufay as ihe early de*tv, and tke morning cloud. If what men profefs amounta to nothing beyond htkewarm" nefi^ it is not to be expe6iedy that they wiH be fduthfui to the death. If men do not pretend to have^any oil ia their vefTels, wliat caufe can there be to truft that their lamps will not go out ? If they do. not pretend to have any root in them, what caufe is therer for any difappoint^ ment when they either anvay ? " . . t

When God, in the forementioned place, Ifa. Ixiii. rei prefents htmfelf as trufling Ifrael's profeilion, and fayt ing, Sur^y they are my people^ children that tvill not lie ; it cannot be uaderftood, as iiF he trufted that they wcri kis people in that fenfe, in which the ten tribes were caii>> ed God*s pecplt after they had given up themfslves to idolatry for two or three hundred years together without once repenting: But, furely they are my Jincern faints and children^ as they profefs to be, Ifraelites in" • deedf ^without guile; for furely they would not' do f6 evil a thing as to make a lying profejion* Thij feeni^ to be the plain import of the words: It th^refof^ fhews thac the profefiion they made was of raal vital godhnefs. "

V. The eight firft vcrfes of the fifty-fixth chapter of Ifaiah, I think, afford good evidence, ih2X fuch qualijt" tations are requifite in order to a due coming to the" prf-vileges of a vifible church-ftate, as I have infifted on.—

« Ih the four preceding chapters we have a prophecy df gofpel-times, the bleffed ftate of things which the Mdf-Sal^ ihould introduce. The prophecy of the fame tknefe

- is continued in the former part of this chapter. Heffe we have a prophcty of the abolishing of the ettammUl ia^9 which was a waU cffeparcOion^ that kept two fortS ■of perfons, wsb; eunuchs and Gentiles, out from the ordinances of the church or congregation of the Lord (foV the words congregation and church are tlie fame), the placfe •^f whofe iheeting waa in GodU houfe^ w^in God's 'wallsy

Fiij

vcr- 5. and onlGocPjt holy mountttln^ ver. 7. That in tfcf ceremonial law, which efpecially kept out the Gentiles, jras the -law of circumcilicn ; and the law that the eunuch ftiall not enter into the congregation or church of the Lordi we have in Deut. xxiii. i. , Now here it i« foretoldi that jnAhe days when .** God*s fcjvation Jbail be come^ aAd: ihh * righteou/nefs revealed^ by the coming of the Mcfliah^ tJiw tvall of feparaUon Should be broken down^ this ceremonial law removed out of the way (but ilill taking care to note, that the ianv of the Sabbath Ihall be'continued, is not being one of thofe ceremonial obfervances which fhall be aboliihed); and then h 19 ^declared, what is the great qualification which fhouljd be looked at in thofe blefTed days, when thefe external ceremonial qualifications of circumcifion and foundnefs of body fhould no niore be infilled on^ viz. piety of heart and pnddcef joining themfelves to the Lord^ lov* ing the name of the JLordf to he hit fervanis^ chufing the thingi that pleafe iintj bfc, Ver. 3. ^c. /• Neither *' let the fon of the ftranger that hath joined himfelf ** to the Lord, fpeak, faying, The Lord hath ut-<« tedy feparated me from his people 5 neither let the *^. eunuch fay^ Behold, I am a dry tree; for thus faith •*, the Lord unto the eunuchs that keep my Sabbaths^ ^ and chufe the things that pleafe me, and take hold *• of my covenant, even unto them will I give in my ** houfe, and within my walls, a place, and a name bet-** ter than of fons and of daughters; I will give unto ** them an evcrlafling name, that (hall not be cut off. •* Alfo the fons of the flranger that join themfelves to ** the Lord, to ferve him» and to love the name of the •^ Lord, to be his fervants^ every one that keepeth the " ** SabbMh from polluting it, and taketh hold of my •** covenant:- Even them wilV I bring to-my-holy moupi* •* tain, and make them joyful in my houfe of prayer; M their burnt-offerings and their facrifices fhall be accept* << ed upon i^riine altar: For mine houfe fhall be called ati •* houfe of prayer for all people. The Lord God which <* gathered the outcafts pf Ifracl, feith, Yet will I g*^

** ther others to him befides thofe that are gathered un* « to him."

VI* The re^efifttatiMf which Christ makes of his nnfihle churchy irom time to time, in his cRfcwrfet and parablesf make the thing manifeft which I have laid down. *

As particnlai4y the reprefentation which Chrift makel in the latter end of Matthew yii. of the final iffue of things with refpe6i to the different forts of members of his vifibie chmch: Thofe that only lay, Lord^ Lvrdy and thofe who do the will of his Father which is in heaven ; thofe who build their houfe upon a rod, and thofi who build upon the fond. They are all ^ of both kinds} evidently fuch as have pretended to an high honour and regard to Chrift, have claimed an* interefi in him^ and accordingly hoped to be finaUy acknowledged and receiv* cd as fome of his. Thofe vifibie Chriflians who are not true Chriiiiansy for the prefent cry, Lord^ Lord; that is, are forward to profefs refpedl, and claim relation to him ; and wiU be greatly difappointed hereafter in not being owned by him. They (hall then come and cry, JLordy Lord, This compeUation J^rdy is commonly given to Jefus Chrift in the New Teftament, as fignifying the fpecial relation which Chrifl flood in to his ^fctples^ rather than his imiverfal dominion. They ihafi thea come and eameftly claim relation, as it is reprefent-cd of Ifrael of old, in the day of their diilrefs, and God*i awful judgments upon them, Hof. viii. 2. ^* Ifrael ihatt *• cry unto me, My Gody we know thee/* To inoftu does not here intend fpeculative knowledge, but knoif^ ing as one knows his own^' has a peculiar refpedl to^ and owns, and has an interefl in. ' Thqfe falfe difciples (hall not only claim.intereft in Chrifl, but fhall plead and bring arguments to confirm their claim ; Lordy Lord^ have we not prophejied in thy namCy and in jhy name hanfe cafl out devilsy and in thy name have done many wonderful works f It-is evidently the language orthofb'that vtt dreadfully difappointed. Then (fays Chrift) Lwllprefeft

na^'jhem^ JntiBtr hnt^.yiui departJr(^ tneyt that ^wofi iniquity, y. d, * Though they profefs a relation to me, I

• will profefs none to them; though they plead that they

• know me, and hare afi intereft in me, X will dedare

• to them that I never owned them as any of mine j ! mi wiU bid them depart from me as thofe that I wtU

• never own, nor have any thing to do with in fach a

• relation as the^ t:Iaim.' Thus till the hopefr tbey had lived in, of being hereafter received and owned by Chrift as ia the number of his friends and favourites, are dafh« ed-in pieces,—**—-This is further illuftratcd by vsfhat follows, in the comiparifoQ of the ^femdn *8iAo'iuik hb houfi ^n a rock; reprefenting thofe profeiied difcipks who buiU their hope of an intereft hii him an a fure foundav Iton, whole houfe Hudl ftand in the trying day, and ti)e faoi^ plan *ivho hmh hit houfe on the fond; reprefentinj^ thofe profefied diiiciples or hearers of his word, wh» build their opinion and hope of an intereft in him oh a falfe foundation, whofe houfe in the great time of trial ihall have a dreadful fall, their vain hope ihall ifBie in i2ilmal difappointment and tonfiiiion.

On the whole, it is manifefl that all vifible Chriftianb «r faints, aU Chriil's profei&ng tliA;iple6 or ^hearers that profei« him to be their Lwdy acdordtng t6 the" Scaipture-.Jiotion of profeHing Chrift, .are itich a& pk*ofef3 a fcroing hiiereji in him and rehtton to him^ and live in the hdpe of being bereafler onvned as thofe that are fo interefied and reia^ td. —By thcfe that hear Cbri/i's fayings^ in this place, are /not mean^ merely auditors of the word preached ; for thexv a»e mSray ftich who make no pretence to* an inttS .joeft in Chriil, and have* no ihcfh hope or opinion intik (Cm any fowndation at all: But thofe who fn-ofcfs to hearken to, believe, and yield fubmi£ion to the word .^ Qurift* . This is con&rmed by the manner in' which the matter is- exprefied ia Luke ^i. ** Whofoever com-*' etfa to me, and heareth my fayings, and doth them, '•• I win (hew you to whom he is like:" i. e^ Whofoever viiiUy-comes to me, and is one of my {M>fe£(Bd dif*

COKHUNIlON IN TRE VISIBLE- CKVRCH. ^

This matter is confirmed by that paralld reprefcnt^ ation that Chrift gives us in Luke xiii. 25—'29. oT his ^al difpofal of the two difiFerent forts of p^ons that are m the klagdom or church of God ; viz.. thofe who ihall be allowed iir his church or kingdoon when it comes to its fbate of ^oxy^ and thofe who» though they have vidbly beoi in it> fhaU be thruft out of it. It is re^ prefented of the hitter^ that they ihall then come and claim relation and interefl, and cry, Loniy Lordy open io ut; and Chriji JJjall anfwer$ a$id fay^ I kno'W you not '^<wbence you are. As much as to fay, * Why do you ' claim relation and acquaintance with me I You ere ^ fbangers to me, I do not own you.' Then (it is faid^ iheyjhall begin taffityy IVe have eaten and drank in thy pre^ -fenccy and thou haJi taught in ourjireett. As much as to iay, * This is a urangc thing, that thou doft not^ owa.

* us ! We are exceedingly lurprifed, that thou (houldft

* account us as ftrangers thi^ have noypart in thee^

* when.wc hafc eaten aiid drank in thy prefence,' ^r» And when he^ fhall finally iniiiL i^n it, tJiat he doea not own theix^ and w^have aothln^ to do with them' as. Ills, then there JbaM he wSepin^akd gna/inng of teeth ;' thea they fhall be filled with difinal difaj^ointment, confu*> fion, and deipair, whealhey fhall. fee Abraham^ Ifaac» and Jacob, and all the prophets in the kingdoin of God^c with whom they expeAed to dwell for ever there, and they thezhfeUes X>&ru/? out. By this it is eiddent, that fchofe.yifible members of thjC kingdom of God, that hereafter ihaH be caft out of it, are fuch as-look upon diemfdves now interred in Chrift and the eternal bleff* ings of his kii^dom, and make'that/r^/x^^^m ^

' The iam&is manifeft by the pairable of. the ten nytrgms^ Matth. XXV. In the firil ferfe it is faid, The kingdom of iseaven \i. e, the church of ChxiSf^ n likened unto ten vir" gins^ The two forts of virgins e^dently^reprefent the two forts of mejcnbers of the yifible churdt of Chrift;. the w^, thofe who are true Chrillian&i znd'^fMh^ thofe who are apparent, but sot tme Chriftiaite* Tht fooltfh vii^gins w^re to ail appearance the children of A^

hnJt*chamher; they were fuch as to appearance ha<I ac* cepted of the invitation to the wedding, Which repre"-fents the invitations of the gofpe], wherein the bridegroom and bride fayy Come; they herein had"^ teilified the fame refpe£l to the bridegroom and bride that the wife had: The parable naturally leads ns to fuppofe, that they were to appearance every way of the fame fo-cicty with the wife, pretended to be the fame fort of perfons, in like manner ..interefied in the bridegroonv* and that, they were received by the wife under fuch a notion; they made a profellion of the very fame kind of honour and regard to the bridegroom, in going forth to meet him with their lamps, as his friends to fhew him refpejft, and.had.the fame hope of enjoying the privi^ leges and entertainments of the wedding: There was a ^£Ference with refpe6l to oil in their veZ/elsf but there was no difference with refpe6i to their lamps. One thing intended by their Iantf>s^ as I fuppofe is agreed by all, is their profefion. This is the fame in both ; and in both it is a profefi^on o£ grace^ ^tsz^lanip (from ita known end and ufe) is a anamfeftationr or ihew of oH. Another thing fignified by the bkze of their lamps feems to be the hght of hope .* Their lamps fignify in general the. appearance of grace or godlinefs, induding both the appearance of it to the view or judgment of others, and alfo to their own view, and the judgment they entertain of themfelVes: Their lamps mone, not only in the eyes of others, but alfo in their own eyes. This is confirihed, becaufe on the hearing the midnight* cry, they iind their lamps are gone out; which fcems moft naturally to reprefent this to us, that however hypo» crites may maintain,.their hopes while they live, and while their Judge is at a diftance, yet when they come to be alarmed by the found of the lafl trumpet, their hopes will immediatdy expire and vanifh away, and very pften fail, thent in the fenfible approaches of death. . Where is the hope of the iypocritcy imhen God takes atoay his foul P But till the midnight-cry the fooli/h virgins fcem to entertain the fame hopes with the wife; when

COMMUMXON IN T»E VISIBLE CHURCIT. *Jt

they firft went forth with the wife vlrgiiw, their lamps {hone in their own eyes^ and in the eyes of others, in kke manner with the lamps of the wife virgins.—So that hy this parable it alfo appears, that all vifible members of the Chriftian chm-ch, or kingdom of heaven, are thofe that profefs to be gracious perfons, as looking on themfelves, and feeming, or at leaft pretending to be fuch.

And that true piety is what perfons ought to look at in themfelves as the qualification that is a proper ground for them to proceed upon, in coming into the vifible church of Chrift, and taking the privileges of its members, I think, is evident alfo from the parable of the marriagey which the king made for his fon, Matth. xxii. particularly the nth and I2thverfes, **^ And when the ** king came in to fee the guefts, he faw there a man << which had not on a wedding-garment: And he faith *' unto him, Friend^ how cameft thou tn hither, not hav-*• ing a wedding-garment? And he was fpeechlefs.-**— Mr. Stoddard fays, (Appeal^ page 4> 5.) " Here it a " reprefentation of the day oi judgment; and fuch per-<< fons as come for falvation without a nvedding-garment *« (hall be rejected in that day. So that here being no-** thing faid about the Lord^t fupper^ all arguing from ** this Scripture fails to the ground." Upon which I take leave to obferve, that the hinges coming in to fee the guejisf means Chrift's vifiting his profeffing church at the day of judgment, I make iio doubt: But that the guefls coming into the lang*s houfe means perfons coming for falvation at the day of judgment, I am not convinced. If it may properly be reprefented, that any reprobates wiH come for falvation at the day of judgment, they will not do fo hefore the king appears; but Chrift will appear^:^, and then they will cpme and cry to him " for falvation. Whereas, in this parable, the guefts are reprefented as gathered together in the king^s houfe he-fore the king appears, and the king as coming in and finding them there ; where they had entered while the day of grace lafted^ while the door was kept open, and

•fa QUALIFICATIONS FOft FULl*

InvitatiQnfi given forth; and not like thofb who comia for falTatioq at the day oijudgment^ Luke xiii. 25. who •came after the door isjhuty and^and ivithauty knocking at the door, 1 think it is apparent beyond all contradiction,, that by the guefts coming into the king^s houfe a^t the invitation of the fervants, 13 intended Jews and Gentiles coining into the Chrijlian churchy at the preaching of Chrift's Apoftles and others, making profeflion of godlinefs, and expefting to partake of the eternal mar-riage-fupper. I (hewed before, that that which is called the houfe of God in the New Teftament, is his chmrch^ Here, in this parable, the kmg firft fends forth his fcr-mnts to call them that loere hidden^ and they would not come; and they having repeatedly reje^^ed the invitation and evil entreated the fervants, the king fent forth his armies and burnt up tharcity; reprefenting the Jews ^eing firft invited, and reje6ling the invitations of the gofpel, and perfecuting Chrift's minifters, and fo provoking God to give up Jerufalem and the nation to de-ftrudUon. Then the kin^ fends forth his fervants into the high^tways^ to call in all forts; upon which many flocked into the king's houfe; hereby moft plainly reprefenting the preaching the go^el to the Gentiles, and their flocking into the Chriftian church. This gathering of the Gentiles inta the king'& houfe, is BEFORE the day of judgment, and the man without the noedSng-gar'^ ment among them. It fitly rcprefents the reforting that ihould be to the ChriiHaB church, during the day of grace, through all ages; but by no means fignifies mens coming for falvation ^^r the day of grace is at an end, at Chrift's appearing in the clouds of heaven. Let this parable be compared with that parallel place, Luke xiv« 16-7-24. The company gathered to the marriage in this parable, plainly reprcfents the jiame thing with the company of 'virgins gathered to the marriage in the other parable, Matth. xxv, W25. the company of vifible faints, or. the company belonging to the vifible kingdom of heaven ; and therefore both payables are introduced alike with thefe words^ The kingdom qf haven is lii^unto^

ftc. As to tke man's being cafi out of the king's houfe when the king comes m to fee his guefls^ it is agreeable to other reprefcntations made of felfe Chriftians being thrvji out of GocPs kingdom at the day of judgment; the fer-vant*s ncit ahUing in the houfe for ever, though the fon abid-eth ever : God's taking away their part out of the holy eity^ and blotting their names out of the book of life^ 5cc.

Mr. Stoddard fays, " This perfon that had not a •* wedc£ng-garmentj was a reprobate ; but every one that ** partakes of the LortTs fuppei^ without grace is not a ** reprobate." I anfwer, aU that will be found in the king's houfe without grace when the king comes in to fee ^^ S^J^^i are doubtlefs reprobates.

If it be queftioned, whether by the ^medSng-garment be meant true piety, or whether hereby is not intended moralJincerttyy let the Scripture interpret itfelf; which clfewhere tells us plainly what the wedding-garment is at the marriage of the Son of God : Rev. xix. 7, 8. ** The marriage of the Lamb is come, and his wife <« hath niade herfeif ready. And to her was granted *• that (he flioidd be arrayed in fine linen, clean and ♦* white ; for the fine linen is the righteoufncfs of •« faints." None, I fuppofe, wifl fay, this righteoufncfs that is fo pure, is the common grace of lukewarm pro-fcfTors, and thofe that go about to ferve God and mammon. The fame wedding-garment we have accormt of in PfaL xlv. 13, 14. " The king's daughter is all glo-** nous within, her clothing is of wrought gold : She ** (hall be brought unto the king in raiment of needle-" work." But we need go no where elfe but to the parable itfelf; that alone determines the matter. The wedding-garment fpoken of as that without which pro-feffors will be excluded from among God's people at the 4ay of judgment, is not moral fmcerity^ or common grace, but fpccial faving grace. If common grace were the wedding-garment intended, not only would the king cail out thofe that he found without a wedding-garment, but alfo many with a wedding-garment: For all fuch as ' fixaU be found then n^ith ixg beUer garment than morai

Q

JSncerity^ will be bound hand and foot, and caft intd ovX^ darjcnefs ; fucji a wedding-garment as this will not favc them. So that tnie piety, unfeigned faith, or the righ-teoufnefs of Chrlft which is upon every one that believ-^th, is doubtkls the wcdding-garmexit intended. But if a perfon has good and proper ground to proceed on in coming Intd the king's houfe^ that knowrs he is without this vredding-garcient, why (hould .the king upbraid him, faying, How camejl thou in hither^ not having a wedding" garment? And why fhquld he be fpeechlt^s, when allied Tiich a queftion ? Would he not have bad a good anfwcr to make ? .awa;. * Thou thyfelf haft given me leave to

* come in hither, without a wedding-garment,* Or this^

* Thy own word is my warrant; which invited fuch as •* had only coinmon grace or moral Jincerity^ to qomc

* in.

VII. If we conlider what toot place^ infaSy in the manner and circumftances of the admilJion of members into the primitive Chriftian church, and the profe/Jitm tliey made iu order to their admifEon, as we have thefe things recorded,in the Afts.of tlie Apoftlesj^it will fur^ ther confirm the point ihave endeavoured to prove.

We have an account from time to time, coi^cerning thefe, of their firft being awakened by the preaching of the ApofUes and other minifters, and earneftly inquiring what they Jhould do to he faved; and of their being di-recled to repent and.believe ^n the Lord Jefus.^ as the way to have t^eir fins blotted out, and to be faved; and then, upon their/ro/^/i^ that they did believe, of their being baptized and admitted into the Chriftiao church-Now cap any reafonably imagiije, that thefje primitive ■ converts, when tliey made that profefllon in order to their admlifion, had any fuch dlJliiiBion in view as that whicjh fome now make, ol two forts of real Chriftianity, two forts of fincere £iith and repentance, one with a mo* ral and another witli a graci<ius fincerity ? Or that the Apoftles, who difcipled them and baptized them, had iiillrvjded thei^ in any fuch diftinftioa i "f he hiftory

informs us of their teaching them but one faith and re* pentance; Believing in Chrift that they might he fweedy and repentance for the renttjfion of fins; and it would be unrca-fonable to fuppofe, that a thoHght of any lower or oth€r kind entered into the heads ofthcfe converts', when im-mediately upon their receiving Aich inilruftions they profeffedy^?//^ and repentance ; or that thofe lyho admitted them underftood them as meaning airy lower Qt other kind in what they profcffed.

Let us particularly confider what \^e are informed concerning thofe multitudes, whofe admifHon we have an account of in A6i:s li. We are told concerning the f -ihree thoufand firft converts', how that they were greatly awakened by the preaching of the ApoftleS,-/77Vid'</ in their hearts J ma^e fcnfible of their guilt and mifery; and fmdto Petefy and the refl' of the Apofllesy Men' and hrt^ threriy <what fball we do ? i. e. What (h^ we do to be favedy and that our ftn:F may'he rtmilted F Upon wLict they dircAed them what they ftio.njd do, vijt. Repent^ end he hapti%edf in the name of the Lord JefuSy for the re* thiffion ofjins. They are here dire£lcd into the way of falvatioRy vis. Faith-and i«peotan€e,-wi^ a proper pro-£ei!ion of thefe. Then^ we are told, that they which gladly received the wordy were hapth&ed; that is. They which appeared gladly to reeeivc the word, o^ manifcfted and profeffed a cordial and chearful compliance with the calls of the word> with the dire^lions whicl^the Apoftled had given them. The manifeftation was doubtlefs by fome profeiTion, and the profeffioD' was of that repent^ ance for' the remiffion <f finsy and thai faith in Chrifly which the Apofties had dired^ed tliem.to, in anfwer to their inquiry, what they fhould do to he faved : I can fee no ground to fuppofe they thought of any lower or other kind. And it is evident by what follows, that' tiiefc convert* now looked upon it that they had complied with thefe direftions, and fo were at peace with God : Their bufinefs now is to rejoice and praife God. fnom day to day ; They continued fledfaftly in the j^pq/llet doBrine and fellowfhip—m.^-^continuing daily with one accord

Q ij

76 QUALIFICATIONS FOR FUX^

in the tempiet and Breaking bread from houfe to houje^ thejf did eat their meat ivlth gladnefs and JingUnefs of hearty praiftng God, The account of tliem now is not as of perfons under awakeniags, weary and heavy-laden fia-ners, under an awful fenfe of guilt and wrath, f ricked im their hearts^ as before; but of perfons w^hofe forrow was turned into joy, looking on themfelves as now in a good eftate. And in the laft verfe it is faid, ** The Lord ** added to the church daily yL^^ asJhould he favedi^^ in the original it is rorjz <rcilo/j.sv\t^j the faved^^oi trAtlof^svot was a common appellation given to all vifible Chriftians, or ta all members of the viuble Chriftian church. It is as much as to fay, the converted^ or the regenerate. Being converted is in Scripture called a hcing Javed^ becaufe it is fo in ef-{&&.; they were " paffedfrom death to life,'* John v, 24* Tit. i. 4. " According to his mercy he SAVED-us, by^ the wafiiing of REGENERATION, and renewing ofvthe Holy Ghoil." 2 Tim. i. 9. " Who hath SAVED us, and called us with an holy calling.*' Not that all who were added to "the vifible church were indeed regenerated, but they were fo in profeffion and repute^ and thcreftE)rfr were fo ia i»me, j Cut* u j8» " Tht ** preaching of the crofs is to tl^em that periihi foolifh-** nefs; but unto us [/. e, us Chriftians^ which are ♦< SAVED [rf:ifl■<y^^;wv<] it isth^powerof GK).d/' Sob thofe that from time to time were added to the primitive chm-ch^ were all called w tralPfuvoi, the faved. Before, while under awakenings, they ufcd to inquire of their teachers, what they {hould do to he faved; and the diredtions that ufed to .be given them, were to r^^ pent and believe In Chrlfl; and before they were admitted into the church, they profeffed that they.did fo ; and thenceforward, having viiibiy complied with the term% propofcd, they were called THE SAVED; it being fuppofed, that they now had obtained what they in«> quired after when they aiked what they fliould do to be fived. Accordingly we find that after that, from time to time, Clu-ift's miniilers Ueated them no more as mi^ fcrable pcrifhing fiumers,. but as.tiu^ converts i not. Utr^

tfng' before them their fin and mifery to awaken them, and to convince them of the neceility of a Saviour, exhorting them to fly from the wrath to come, and feek converiioa to God j but exhorting them to hold faji the profejfion of their falth^ to continue in tl>e grace of God^ and perfevere in holinefs ; endeavouring by all means to ^0;!-JSriff and Jlrengthen them in grace. Thus when a great number believed and tMrned to the Lord at Antioch, Barnabas was fent to them ; ' who, when he came, and

♦ had fecn the grace of Grod, was glad, and exhorted « them afl, that with purpcfe of heart they fhould cleave

• to the Lord.* A^s xi. 23. See alfo Acts xiii. 43. and xiv. 22, and xv. 32. 41. and xx. 32. And when the Apoftles heard of the converilon of the Gentiles tp the ChriiHan faith, vi£ble by their profeilion when they joined theiBfelves to the Chriflian church, they fuppofed and believed that God had given them faving repentance, and an heart-purifying faith, A6b xi. 18. ** When ** they heard thefc things, they held their peace, and " -glorified God, faying. Then hath God alfo granted " un^o the Gentiles repentance unto life." Chap. »▼• 9, " Ajad put no difference between ui and them, •* PURIFYING their hearts by faith."

If any ihould here objcdl, that when fuch multitudes were converted from Judaifm and Heathenifm, a^d re-ceiyed into the Chriftian church in fo fhort a feafon, it was impoilible there fhould be time for each one to fay fo much in his public profeffion, as to be any credible exhibition of true godlinefs to the church r I anfwer* This obje£iioa will foon vanifh, if we particularly con-fider how the cafe was with thofe primitive convertSt and how they were dealt with by their teachers. It was apparently the manner of the firft preachers of the gofpel, when their hearers were awakened and brought ^ in good eamefl to inquire what they fhould do to be iaved, then particiilarly to inflru^l them in the way of falvation, and explain to them what qualifications mufl be in them, or what they muft do in order to their be* IBff favcd; agreeabk to Chnft's direction, Mark xyi«

G lij

15, 16. This we find was the mctliod tbey took Witt tli^ three thoufandy in the fecond chapter of A6^, ver. ^^—40^ And It feems, ,they were particular and full Bi it: They faid much more to them than the words recorded. It ia-faid, ver. 40. " With many other words did Peter teftify " and exhort." And this we find to be the courfe Paul and Silas took with the jailor, chap. xvi. Who alfo gave ^ more large and full inftru^lions than are rehearfed in the hiftory. And when they had thus inftrufted them, they doubtlefs faw to it, either by themfelves or fome others who aflifted them, that their inftru6tion8 were underwood by them, before they proceeded to baptize them (for I fuppofe, none with whom I have to do in this contro-verfy, will maintain, from the Apollles example, that we ought not to infift on a good degree of doctrinal knowledge in the way and terms of falvation, as rcqiri-fite to the admifiion of members into the church). And after they were fatisfied that they well underftood thcfe things, it took up no great titne to make a profefljon of them, or to declare that they did or found in themfelves thofe things they had been told of as neceflary to their falvation. To be fure, after they had been well informed , ivhat faving faith and repentance werc^ it took up no more time to profefs that faith and repentance, than any other. In this cafe not only the converts words, but the words of the preacher, which they confented to, and in effe6t made their own, arc to be taken into thdr profeflion. For perfons that are known to be of an ho-neft chara6ler, and manifeftly qualified with good doctrinal knowledge of the nature of true godlinefs, in the more eflential things which belong to it, Iblemnly to profefs they have or do thofe things, is to make as credible a profeflion of godlinefs as I infift upon. And w* may alfo well fuppofe, that more words were uttered by the profeflbrs, and with other circumftances to render them credible, than are recorded in that veiy brief fum-mary hiftoiy, which we have of the primitive church in the Ads of the Apoftles ; and alfo we may yet fuppofe oae thing further^ vt%. that in that extraordinary ftate

coMMVinofiiRTHE visrBLE cmjRCH; 7^

i>f things fo particular a profeflion "\vas not rcquifite id order to the church-s fatisfeftion, either of do^^rines aj^ fmtitd XOf of of the cnnfent and difpofition of the hearty as may be expedient in a more ordinary ilate of things; for various reafons that might be given, would it not too much lengthen out> this- difcourfe.

One thing' which makes it very e'vident, tiiat ^e in-^ired minifters of the primitive Chriftian church looked upon faving faith as the proper matter of iht-prvfep-Jion requifite in order to adnulfion into the church, is the ftory of Philip and the eunuch^ in A6ts viii; Foi* when the eunuch defires to be baptized, Philip makes anfwer, ver. 37. *< If thou believeft with all thine heart, •* thou mayft." Which words certainly imply, that keRevittg <mth ail his heart was requilke in order to hid coming to this-ordinance properly and in a due manned.' I cannot conceive what (hould move Philip to utter thefd words, or what he (houTd aim at in them, if he at the fame time fuppofed, that the eunuch had no manner of ffecd to look at any fuch qualification in himfelf, or at all to inquire whether he had fuch a faith, or no, in order to determine whether he might prefent himfelf a8< the fubje6k of 'bapttfin; many that are without it, being iA properly qualified for thia, as they that have it.

It is faid by fome, that Philip intended nothing more by believing with aU his hearty than that he believed that do6^rine, that^^j^j Chrift was the Son ofGod^ with a morhl Jincerity of perfuafion. But here again I defire, the Scripture may be allowed, to be its own interpreter. 1^ Scripture very much abounds with fuch phrafes as this, tvith all the hearty or 'ivith the tvhole hearty in fpeaking of religious matters. And the manifeft intent of them ift to fignify a gracious Jtmphcity and godly Jinceriip Thus, I Sam. xii. 20. " Turn not afide from following the ** Lord, but fcrve the Lord with all your heart.'* So ver. 24. **' Only fear the Lord, and ferve him in truth, •* with aU your heart." i Kings viii. 23. ** Who •• keepeft covenant and mercy with thy fervants, that f< walk before thee with all thdr heart*'' Chap. xiv. S:

So QVAI^IFfCATIONS FOR tVLh

<* My fervant Davijy wha kept my commandmenti^ '* and who followed me with all hts heart." 2 Kingf ¥•31. '^ But Jehu took no heed to walk in the law of ** the Lord God of Ifrael with all his heart," 2 Chron* XXii. 9« ** Jehoihaphat fought the Lord with all hii-«• heart." Chap. xxxi. 20^ 21. " Hezekiah wrought *< that which was good and right and truth before the ** Lord his G^ ; and in every work that he- began i» •• the fervice of the houfe of God, and in the law, and *' in the .commandments, to feek his God, he did 1% <« with all his heart," Pfal. ix. i. "I will praife thee,. <* O Lord, with my whole heart," Plal. Ixxxvi. 12. *< I will praife thee, O Lord my Gody with all my ♦' heart, and will glorify thy name." Pfal, exi. i, *' I f * will praife thee, O Lord, with my whok heart, iiv «* the aflembly of the upright." And cxix. 2, " Bleffr ♦* ed are they that keep his teftimonies, and, that feek ** him with the , whole-heart." Ver. io» "-With my •* whole heart have I fought thee." Ver. 34. " Give ** me underftanding, and I fhall keep thy law, yea, X «< fliall obferve it with my whole heart." Ver, 69. ** The proud have forged a lie againi^ me, but I will **■ keep; thy precepts with ray. wliole heart." Jer.. xxiv. 7, *< And I ^11 give them an heart to know me—^ M for they ft^aU return, unto, me wjth ^heir whole heart." <* Joel ii. 19, 13. " Turn ye even unto me with all yout, •* heart—and rent your heart, and not your garments." And ,we. hayj? the like phjt^afes^ in, ipmim^rable othey . places. And I fuppofe that not fo much aa one place cai> be produced, wherein ther^ is the leai^ evidence or 'fippearaj^ce of their being, ufed to iignify any thing but ^ gracious fi^er'tiy. And^ indeed it muft be a very imr proper ufe of language, to {peak of thofe as peffovQiiag afts of religion wi/2 all thek kearfiy wliofe, heart the Scripturea do abundantly reprefent aa under the reigning power of fifi and unbelief, and as thofe that do w>t give God their hearts, but give them to otl^er things; as thofe.who go about to firue t*ivo mft/hrs^ and as thofe w\9 iudeed firavi tic0r tg. G^d ^uh thfk lij^r tat have

i

COMMUNION IN THE VISIBLE CHURCH^ ^|

at the fame time their hc^^xts Jar from him^ and running more after other things ; and who have npt a Jingle eye^ nor ^ngU heart. The word BelUve, in the New Tefta* ment, anfwers to the word trufi in the Old ; and therefore the phrafe. ufed by Philip^ of beUeving with all tkf heartf is parallel to that in Prov. iii. *^ Truft in the Lord *' with sJl thine heart." And believing with the heart i» a phrafemied in the New Te{lament» to iignify^/^m^ faith. Rom. x. 9> lo. *^ If thou (halt believe.in thine '< hearty that Godliath raifed him from.the dead, thou " (halt be faved; for with the heart men belicveth untp *^ righteoufnefs.'^ The fame is fignified by obeying the fwrm of dodrime from the hearty Rom. vi« 17, 18. '* Bi^ ^' God be thankedy that ye were the Cervants of iiR, \^ '^ ye have obeyed from the heart that form of do^rine which was delivered you 1 being then made free from i^y ye became the fervants of rightebufnefs." Here it is ipanifefty that fawng faith i^ intended by obeying the form of do6irine frwi the heart* Ami the f?ime. i» figqified as if it had been faid,. ji^ have h^eve4. vtithtbt heart the fonn of doctrine. But PbiJipufea a yet lbraing«-cf expreffion, he does not only fay, if thtm believ^ mfith ibe heartf or from the heart,.iul mfh avi« thine heart* And befides, for any to fuppofe, that thofe fame per* food which the Scriptures reprdent in fome places aa under the power of an evil heart of unbelief; and an double-minded with regard to their faith ( Jame» i* 6,7, t^. )^ and as thofe wha though they believe ft^ a wlnht^ yet have tbdr hearts Ijlke a rock^ in which £iitb has ii« roH (Luke viii,-) $ and yet that this £aane fort of perfont. are in other Scriptures fpoken of as, beHeving' with oM their heart s I fay, for any to fuppo£e this, would be ta make the found or voice of God's word not very har-inonioua and confonant to itfelf.c—And one thing mora: I would obferve on thia head, there is good reafon ta fuppofe, that Philip, while he fat in the chanot with the eunuch, and (as we are told) preachedfinto himjefw^ had ihewed to him the way .of Salvation, had. opened ta him. the way of getting aiLiAtfii«ft,.ia Chri&r .<v ol^taiav

ing faltation by him, viz. believing in hinty agreeable to Chrift's own direAion, Mark xvi. 15, 16.'; and agrec-^ able to what we find to bie the manner of the firft preachers of the gofpel: And therefore now when after this difcourfe he puts it to the eunuch, whether he bt' lieved with all his heart; it is natural to fuppofe, that he meant whether he foimd his heart acquiefcing in the gofpel-way of Salvation, or whether he lincerely exercifed that belief in Ghrifl which he had been inculcating; and it would be natural for the eunuch £0 to underftand him. ^

Here if it be objef^ed, that the eunuch's anfwer, and 'the profeffidji he hereupon made (wherein hefpeaks no'* ■thing of his hearty but barely fays), I believ^ that Jefur Chrifi is the Son of Gad^ (hows that he underftood n^^ more by the inquiry, than whether he gave his affent t'o^ fhat doSrine: To thi& I anfwer; we nmfl take this con* feiHon of the.eunuch's together with Philip's words*, which they were a reply to, and expound the one by the other. Nor i^ there any reafon but to underftand it «n the fame fenfe in which we find the words of the like €opfeifion elfewhere in the New Teflament» and as the words of fuch a confefiion were wont to be uCed in thofe days; as< particularly the worda of Peter's confelliony Matth. xvi. 16. **^ And Simon Peter anfwered and faidi ** Thou art Chrift the Son of the Living God:" Which was a profeffion of faving faith, a» appears by what ChriA fays upon it. And^ we read, i Cor. xii. 5.^' Nd *^ man can fay, that Jefus is the Lord, but by the Holj ^< OhofL" Not but that a man might make a pro** feffion- in the£e words* without the Holy Ghoil, but lie could not do it heartily; or WITH ALL HIS HEARfT. So I Johniv. 15. « Whofoever (hall con. ^ fef*3 that Jefus is the Son of God, God dwelleth ia faim, and he in God." i. t. Whoever makes this Chri-ftian confeifion (this profelHon-which all Chriftians wert wont to^ mafce)^f cordially, or with his whole hearty God. dwells in him, C*f^' But it was thus that the eunuch \. put upon making this -cDiifci&on..-

VIII. It is apparent by the Epiftlcs of the ApolUes to the primitive Ghriftian churches^^ their manner of ad* drejjing and treating them throughout all thofe EpiiUes, and what they fay /« them and of them, that all *thofe churches were conftUuted of members fo qualified as has been reprefented, having fuch a viftbtlity of goeWmeft as has been miifled on ; thofe who were reputed to be reai JdintSy were taken into the church under a notion of their being truly pious perfons, made that profejfion^ and had this hope of themfelves; and that natural and gracelefi men were liot admitted deiignedly, but unawares^ and Befide the aim of the primitive churches and minifters; and that fuch as remained in good ^banding, and free from an offeniive behaviour^ continued to hav% the reputation and efteem of real faints, with the ApoiUeSi and one with another.

There were numbers indeed in thefe churchee, who ' after their admiifion fell into an olFeniive behaviour; fome of which the ApoHles in their Eptftles fpeak doubtfully of; others that had behaved themfelves very {candalouily, they fpeak of in language that feems to fuppofe them to be wicked men. The Apoftle Paul, in his Epiilles to the Corinthians, oftentimes {peaks of fome among them ithat had embraced heretical opinions, and had behaved thenifelves in a very diforderly and (chifmatical manner, whom he reprefests as expofcd to cenfure, and to whom he threatens excommunication; and u|>oo occafion of fo many offences of this kind appearing among them that for a while had been thought well of, he puts them aU upon examining themfelves, wliether they Were indeed in the faithf and whether Chrifi was truly in them, as they and others had fup-pofed, 2 Con %va. — And the fame Apoftle fpeaks of great numbers among the Galatians, whoT had made a high profeffion, and were fuch as he had thought well t>f when they were firft admitted into the church> but fince had given him caufe to doubt of their flate, by giving heed to feducers, that denied the great gofpd-doc-%xvBi& oi ju/lific<itiQn Jby fa^b .alone ; Yet aotwSWUodi^f«

S4 fQTALir I CATIONS TOR VJjtl.

the Apoftk fpeaks of them in fuch language as (hews fiirprife -and dijfappointmeiit, and implies that he had looked upon them as true Chriftianss and hoped that his labours anning them had had a fkving elFe^ upon them. Gal. i. 6. ** I marvel that ye are fo foon re-** moved from him tiiat called you into the grace of <* Chnft, unto another*gofpel." Chap. iv. ii. *< I am "•< afraid of you, left I have beftowed upon you labour ** in vain." And vcr. 20. " I defire to he prefent ^* with you now, and change my voice ; for I ftand in *« doubt of you," As much as to fay, * I have hereto^

* fore addreffed you with the voice of love and charity,

♦ as fuppofing you the'dear children of God; but now^ ^ I begin to ^ink of fpeaking to yoa in other language,* In the fame tchapter, to (hew them what little reafon he "had had to expeft that they would come to this, he puts them in mind Df the gttat profejjion they had made, and the cflttraofdinary appearances there had formerly been in them of fervent piiety. Vef. 15. ** Where is the '•* Meifednefs you fpake of? For I bear you record, that <* if it had been poffible, ye would have plucked out

-<* your own ey«s, and have given them unto me."

The A'pofHe James, in his EpifHe, fpeaks of fcandalous peribns among the twehe tribes that tvere fcattered abroad^ tome that were men of unhridfed tongues; fome that feem to have been a kind of Antinoraians in their.principles, and of a very bitter and violent fpirit, that reproached, condemned, and ^«;^//their brethren, and raifed *wars and

_fightings among prcdeffing Chriftians, and were alfo very unclean in their praftice, adulterers and adultereffes] chap, W. 4. And in the fifth diapter of his Epiftle, he feems to fpeak to the unbelieving'Jews, who perfecuted the Chriftians, ver. 6.—-And the Apoftles are alfo often fpeaking of fome that had once been admitted into the church, crept in unawaresy who had apoftatized from Chri-

ftianity, and finally proved notoriouily v^ricked men.

But otherwife, and as to fuch menibers of the vifiblc church as continued in the fame good ftanding and vifi-yikj of C^riftianity^ wherein they wiere ^fcdmitted, it is

COMMUHIOK IV THE VlStBXE CHURCH. Bf

t^dcnt by the Epiilles of the ApoiUes, they were all in the eye a£ a Chriftian judgment truly pious or gradcuf persons. And here I deflrc the following things may be ^particularly obferved.

The Apoilles continually, in their EpiMes, fpeak to them and of themy as fuppoiing and judging them to be gracious peribns. Thus the Apoftle Paul, in his Epiille to the church of the Romans, chap. i. 7. fpeaks of the members of that church as beloved of God^ In chap. yi. 17, 18, l^c^' he ^ thanks God, that they had obeyed ^ from the heart tha4: form of do^lrine wliichhad been »* delivered them, and were made free from fin, and be-** come the fervants of righteoufnefe,'* (5*^, The Apoftle in giving thanks to God for this, mufi not only have a kind of negative charity for them, as not knowing but that they were gracious perfons, and fo charitably hofmg (as we fay) that it was fo ; but he feems to have formed a pojitive judgment that they were fuch; His thankf-^iving muH at leaft be founded on rational probability ; iince it would be but mocking of God, to give him thanks for bellowing a mercy which at the fame time he did not fee reafon poiitively to believe was bellowed. In chap« vii. 4, 5, 6. the Apodle ^aks of them as thofe tliat once were in thejlejhy and ^were under the lanv^ but now delivered from the hvuj^ and dead to it. In chap. viiL 15. and following verfes, he tells them, they had re-' ceinfed the Spirit of adoptiony and fpeaks of them as having the nmtnefs of the Spirit that they nvere the children of God^ heirs of God^ and joint heirs *with Chrifi, And the whole of his difcourfe, to the end of the chsqiter, implies, that he cileemed them truly gracious perfons. In chap. ix. 23, 24. he fpeaks of the. ChriHian Romans, together •^th all other Chrifli^ans, both Jews and Gentiles, as ^^effels of mercy^ In chap, xlv, 6, 7, 8. fpeaking of the difference that then was among profefilng ChriAians, in point of regard to the ceremonial inilitutions of the law, he fpeaks of both parties as ailing from a gracious principle, and as thofe that lived to the Lord, and fhould die unto the Lord \ ^^ He tliat legardeth the day, re-

' H

** gardetk it unto tlie Lord, £3fc For none of us" litfetli <* to bimfelf, and no man [i. e. none.of us^ dieth to him-<* felf. For whether we live, we live unto the Lord, or *' whether we die, we die unto the Lord: Whether we ** live therefore or diej we are the Lord's/* Inxhap. XV. 14. he fays, " I myfelf alfo am pcrfuaded of you, ** my brethren, that ye are full of goodnefa." His being thus perfuaded implies a pofridve judgment of charity. 4 —And'.the fame Apoflle in his Firil EpiiUe to the Cot RiNTHiANs, directs it to " the church at Coiinth, that ^* are fan6lified in Chrift Jefus, called to be faints, with •** all that in every place call on the.>name of the Lord -** Jefus;" /. e, to aU vifible Chriftians through the Avorld, or all the members of Chriil's vilible church every ;where: And continuing his fpeech of thefc, chap. i. 8-he fpeaks of them as thofe " that Gbd would confimi •** to the end, that they n^ay be blamelefd in the .day of ** our Lord Jefus Chrift:" Plainly fpeaking of them all as perfons, in Chriftian efteem, favingly converted. Iq fthe next verfe, he fpeaks o£ the fahhfulnefs. of God bs erif-gaged thus to preferve them to falvation, having called ihem to the fillo^wjhip of his Son, . And ia the 30th verfe, he fpeaks of them as having a facing intereft in Chrifl:.; <* Of him are ye in Chrift Jefus ; who of God is made •* unto us wifdom, righeteoufnefs^ fan6i:iiication, and re--<* demption.^' in chap. iii. 2i# 22^ 23. he fays to the members of the church of Corinth, " All things ** are yours, whether Paul, or ApoUos, or Cephas, or /** the world, or. life, or death, or things prefent, or /** things to come; all are yours, and ye are Chrift's." In chap. iv.. 15. he tells them, he had begotten them through the gofpeL ' In chap, vi. i, 2, 3. he .fpeak? of them as '<' thofe whq fliall judge the world, and fhall ** judge angels:''* And in ver. ir he fay« to them, ** Ye are waflied, ye are fandlified, ye are juflilied, m *^ the name of the Lord Jefus, and by the Spirit of *< God.'* And in chap. xv. 49. to the end, he fpeaks ,of them as having an intereft, with him and other Chri-Asians, in the happinefa and glory^ of the rejum^ion of

thejujl. And in his Second Epiftle, chap. i. 7. he fayS to them, " Our hope of you is ftedfaft ; knowing that " as you are partaK<*rs of the ftiffeiings, fo fhall ye lie >* alfo of the confolation." • This lledfall hope implied a poiitive judgment. We mufl here underftand the A-poftle to'fpeai of fuch mennbers of the church of Co* rinth, as ha<i not vifibly baokfliden-, as they whom hd dfewhere fpeaks doubtfully of.- Again, in the 14th and I jth verfes, he fpeaks of a corjidence which he had, that th^y jhould be his rejoicing in the day of the Lord Jefus* In all reafon we muft conclude, there was a vifibility of ^race, carrying with it an apparent probability in th6 eyes of the Apoftle, which was the ground of this hiA confidence* Such .ail apparent prdbabihty, and his con-* fidence as built upon it,* ar6 both cx^fefied in chap. iii» 5, 4. " Ye are manifeftly declared to be the EpKtle of Chrift, miniftered by us j written not with ink, but with ** the Spirit of the Living God; not in tables of ftone, <* but in the flefhly tables of the heart; and fuch trull *' have we through Chrift to God-ward." And in ver. 18. the Apoftle fpeak» of them, with himfelf and othef ChHftiarts, as w// nmth open face, beholding as in a glafs, the glory ofthe^Lordy and ieing changed into the fame image^ from glory to glory, —^And m the Epiftle to the churches of Gal ATI A, chap. iv. 26. the Apoftle fpeaks of vifible Ghriftians, as vifibly belonging to heaven, the Jerufalem 'uAichis above. And'ver* 28, 29. reprefents them to be the children of the promife, as- Ifdac ivas ; and born after the Spirit. In the 6th verfe of the fame chapter,^ he fay^ to the Chriftian Galatians, Becaufe ye arefonsy God hath feni forth the Spirit of Ms Son into your hearts^ crying^ j^bba^ Father. And in chap. vi. i. he fpeaks of thofe of them that had not'fallen into fcandal, 7i% fpiritual perfons. —In his Epiftle to that great church of Ephesus, at the beginning,'he blejfts God on behalf of the members of that church, as being, together with himfelf and all the faith*-ful in Chrijl Jefus^ " Chofen in him before the founda-** tion of the world, to be holy and without blame be-»* fore him in love, being predeftinated to the adoption

Hij

SS ^ALIFI-CATI'ONS FOR FULL

** of children by Jefus Chrift to himfelf, according to ** the good pleafure of his will, to the praife of the ** glory of his grace, wherein Crod had made them ac* •* cepted in the beloved; in whom they had redemption ** through his blood, t§ic forgrvcnefs of finB.'* In chap« 1.13, 14. he thus writes to them,. •* In whom ye alfe trufted-^In whom after ye believed, ye tvere feakd with that Holy Spirit of promife, which is the earned of our inhentance, until the redemption of the *' purchafed poffeffion.*' And in chap. ii. at the begin* ning; ** You hath he quickened, who were dead in ** treifpaffes and fms." With nwuch naorc, (hewing that they were, in a charitable efteem, regenerated perfonsi and heirs o£ falvation.—>So in the ^piiUeto the mem« bers of the chnrch of Phi lip pi, the Apoftle faluting them in the beginning of it, tells them, that he ** thankg ** God upon every remembrance of them, for their feU ** lowfhip in the gofpel; being cokfii>ent of this very *' thing, that he which had begun a good work in f* them, would perform it until the day of ChrIA: Eyea *' ffiys he J as it is meet for me to think this of you ** aQ.'^ If it wa« meet for him to think tlus of thern^' and to be confident of it, he had at leaft fome appearing rational probability to found his judgment and confidence upon; for furelyit is not met^ for reafonable creatures to thini at random, and be confident without reafon. In ver. 25, 26. he fpeaks.of his ** confi^nce that he ** ihould come to them for their furtherance and joy of ** faith, that their rejoicing might bq more abiwdant *« in Chrift Jefus." Which words certainly fuppofe that they were perfons who had already received thrift, and comfort in him; had already obtained faith and joy in Chrift, and oiJy needed to have it increafed.—In the Epiftle to the members of the church ofCoLOssE» the Apoftle faluting them in the beginning of the Epiftle, " .gives thanks for their faith in Chrift Jefus^ and •* love to all faints, and the hope laid up for them in •* heaven ;" and fpeaks of " the gofpel's bringing forth 5* fruit in them, fince the day they knew the ^race of

k

tOMMUNION IN THE VISIBLE CHURCH. $9'

" God in truth;" /• e^ fincc the day of their laving converflon. In chap. i. 8. he fpeaks of ** their love in ** the Spirit/' Ver. iz^ 13, 14. he fpeaks of them as ** mad^ meet to be partakers of the inheritance of the " faints in light j as being delivered from the power of << darknefsy a^d tranflated into the kingdom of God's ** dear Son j as having redemption through Chriil's " blood, and the forgivenefs of fins." In chap. iii. at the beginning, he fpeaks of them as " rifen with Chritt; ** as being dead [i. e. to the law^ tofin^ and the worlcT] ; " as having their life hid with Chriil in God;" and being fuch as ** when Chriil their life (hould appear, ** ihould appear with him in glory." In ver. 7, he fpeaks of them as " having once walked and lived in " lufts,but having now put off the old man with his deeds, *^ and put on th€ new man, which is renewed in know-" ledge, after the tmage of him that created him."—In the Firil EpilUe to the members of the church of The s-sALONiCik, in words annexed to his falutation, chap. i. he declares what kind of vifibility there was of their tk3ion of God J in the appearance there had been of true and faving converfion^ and their confequent holy life, ver. 3—7. And in the beginning of the Second Epiftle, he fpeaks of their faith and loite greatly increajing ; and in ver. 7. expreffes his confidetice of meeting them in eternal refiy when the Lord Jefus Chrift JJoould he revealed from heaven with his mighty asigels. And in chap. ii. J 3. He gives thanks to Gody that from the beginning he had d)ofen them to Jalvation-'^ln the Epiille to the Chriftian Hebrews, though the Apoftle fpeaks of fome that once belonged to their churches, but had apoilatized and proved themfelves hypocrites; yet concerning the reft that remained in good {landing, he fays, chap. vi. 9. / am perfuaded better things ofyoUf and things that accompany falvation, (Where we may again note, his being thus /fr/I/fl^^evidently implies a pofitive judgment.) And in chap. xii. 22, ^c» he fpeaks of them as vifibly be» longing to the glorious fociety of heaven. And in chap. xiiL 5, 6. he fpeaks of them as thofe who may boldly

H iij

go QUALIFICATIONS FOR FULL

fayy The Lord is my helper, —The Apoftle James, wrif-ing to the Chriftians of the tivehe tr'^es which ivere

fcattered abroad^ fpeaks of them as regenerated perfons {meaning, as I obferved before, thofe which were in good {landing), chap. i. i8. " Of his ov^n will begat he **/ us by the word of truth, that we fhould be a kind of ** firft-fruits of his creatures.—^The Apoftle Peter writing to the Jewifli Chriftians, fcattered throughout Pon-tus, Galatia, Cappadocia, Afia, and Bithynia (large countries, and therefore they muft in the whole be fup-pofed to be a great multitude of people), to all thefe the Apoftle in the infcription or direftion of his Firft Epif-tlc, gives the title of ele&^ according to the foreknoivledge of God the Father^ through fanSiJication of the Spirit unto obedience J and J}irinkUng of the blood of yefus Chrtfl* And in the verfes next following, fpeaks of them as regenerated, ** or begotten again to a lively hope, to an ihheritance *' incorruptible," &c. And as ** kept by the power of ** God through faith unto falvation." And fays to them in ver. 8, 9. " Whom [namely Chri/l) having not •* feen, ye love ; in vrhom though now ye fee him not, ** yet believing, ye rejoice with joy unf^eakable and ** full of glory; receiving the end of your faith, even ** the falvation of your fouls." And in ver. 18. to the end, the Apoftle (peaks of them as ** redeemed from ** their vain converfatiou, by the precious blood of ** Chrift.—^-^n^ as having purified their fouls in obeying

** the truth through the Spirit— Being born again

** of incorruptible feed," &c. And in the former part of chap. ii. he fpeaks of them as <'living ftones, coming •* to Chrift, and on him built up a fpiritual houfe, an ** holy priefthood, to offer up fp'iritual facrifices, accept-* ** able to God through Jefus Chrift.— ^nd as j:hofe

** that believe, to whom Chrift is pirecious. -^s a

** chofen generation, a royal priefthood, an holy nation,. ** a pecuh'ar people, called out of darknefs into marvel-*' lous light." The church at Babylon, occafionally mentioned in chap. v. 13. is faid to be elected together ^vitb them. And in his Second Epiftle (which appears

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by chap. lii. i. to be written to the fame perfons) the

infcription is, To tfjem which have obtained like preciwt

faith nvith usy i. e. with the Apoftles and fervants of

Chrift. And in the third chapter, he tefls them, both

his Epiflles were d^figned to JHr up their pure minds.

In the Firil Epillle of John, written (for ought appears)

to profeffing Chriftians in general, chap. ii. 12, &c. the

Apoftle tells them, " He writes to them, becaufe their

** fms were forgiven, becaufe they had known him tHat

" was from the beginning.—Becaufe they had overcome

" the wicked one," &c. In ver. 20, 21. he tells them,

** they have an unftion from the Holy One, and know

all things; and that he did not write to them becaufe

they had not known the truth, but becaufe they had

** known it," &c.: And in ver. 27. he fays, " The

anointing which ye have received of him, abidethin

you, and ye need not that any man Ihould teach you;

but a& the fame anointing teacheth you of all things,

and is truth, and is no lie; and even as it hath taught

*' you, ye (hall abide in him." And in the beginning

of chap. iii. he addreffes them as thofe who were the

** fons of God, who when he fhould appear fhould

** be like him, becaufe they fhould fee him as he is.'*

In chap. iv. 4., he fays, ** Ye are of God, little chiF-

** dren, and have overcome," &c.—^The Apoftle Jude,

in his general Epiftle, (peaks much of apoftates and their

wictedncfs j but to other profeffing Chriftlans, that had

not fallen away, he fays, ver. 20, 21. " But ye, be-

** loved, building up yourfelves on your moft holy faith,

** praying in the Holy Ghoft, keep yourfelves in the

** love of God, looking for the mercy of our Lord Jefus

•* Chrift unto eternal life:" Plainly fuppofing, that

they had profeffed faith with love to God our Saviour.

and were by the Apoftle conftdered as his friends ana

lovers. Many other pafTages to the like purpofe

might be obferved in the Epiftles, but thefe may fuffice.

Now bow unaccountable would thefe things be, if

the cafe was, that the members of the primitive Chri*

ftian churches were not admitted into them under any

^^ qpALlFICATfONS TOR FULL

foch notion as their being really godly perfois anJ heir» of eternal life, nor with any refpedl to fuch a character lippearing on them ; and that they therafelves joined to thefc churches without any fuch pretence, as having na fuch opinion of themftlves \

But it is particularly evident that they had fuch an opinion of themfelves, as well as the Apoftles of them, by many things the ApofUes fay in their Epiftlesr Thus, in Rom. viii, 15,16. the Apo&le fpeaks of them^ as " having received the Spirit of adoption, the Spirit of •« God bearing witnefs with their fpints, that they ** were the children of God.'* And chap, v. 2. Of

•* their rejoicing in hope of the glory of God." 1»

1 Cor. i. 7. He fpeaks of them as ** waiting for the •* coming of the Lord Jefus." In chap. xv. 17.*the Apollle fays to the members of the church of Corinth, ** If Chrift be not raifed, your faith is vain, yc are yet ** in your fins:" Plainly fuppofing, that they hoped their fins were forgiven."—In Philip, i, 25, 26^ the Apoftle fpeaks of his coming to Philippi, to " increafe their joy ** of faith, and tliat their rejoicing in Chrift might be ** more abundant:" Implying (as was obferved before),, that they had received comfort already, in fome degree as-fuppofing themfclves to have a faving intercft in Chrift. I In I TlieflT. i. 10. he fpeaks of the members of the church of Theflalonica as " waiting for Chrift from ** heaven, as one who had delivered them from the wrath •< to come>" ■ ■ ■ In Heb. vi. 9, 19, he fpeaks of th^e Chriftian Hebrews as having that " hope which was an «* anchor to their fouls."—The Apoftle Peter^ 1 Epift. i. 3—6. 8, 9. fpeaks of the vifible Chriftians he wTote to, as being " begotten to a living hope, of an inherit-** ance incorruptible, ^c. Wherein they greatly re-** joiced." Ssi'r.—And even the members of the church pf Laodicea, the very worft of all the feven cliurches of Afia, yet looked upon themfelv'es as truly gracious per-fons, and made that profeifion Kthey " faid, they were ** rich, and increafed in goods, and knew not that they ^< were wretched and miferable," l^c. Rev. iii, 17,

{

_ 1

It is ^fo evident^ that the members of thefe primitive churches had this judgment one of another^ and of the members of tlic vifible church of Chrift in general.—In 1 Theff. iv- 13, 55ff. the Apoftle.exhorts the Chriftiaft TheflaloBiansy in mourning for their deceaiied friends who were vifible Chriftians, noi tefinimf as the hopeleft Heathea were wont to do for their departed friends ; and that upon this confideration» that they had reafon to exped): to meet them again in glor'unts circumftanceir at the day of judgment, never to part more. The ground of corafort concerning their dead friends, Vhick the Apoftk here /peaks of, is evidently fomething tnar^ than fuch an hope as it may be fuppofed we ought t» hav& of aS that profefs ChrMian doSrmes^ and are^ not fcandaiow in life, whom we muft forbear tQ cenfure^ be^ caufe we do not know but they are tree faints.—^The members of the church of Sardis, next to I^aodicea, the worft of the feven churches of A£a, yet bad a name that they lived; though Chrift, who fpeaks to thefe feven cluirches from heaven, in the cfaamfter of the Searcher of HeaHs (fee RW lu 23.), explicitly tells them, that they were deiid; peiiiaps all io a deaid frame, and tht moft in a dead ftate.

The£e things evidently (hew, how all the Chriftjait diurches through the world were emfikukedm thofe days $ and ni^at fort of hoKnefs or faintfblp it was, that all viliUx^ Ovriftians in good ftanding had a ^^ifibiUty and profefftw of» in that ap^ftolic age;' and alfo what fort of viability of this they had^ ^. not only that which gave than right to a kin4 of He^roe charity % or freedom j^om cenfure, but that which nsiight juftly induce a/^« tive judgment in their favour. The churches that thefe Epiftles were written to, were all the principal churchet in the world; fome of them very large, as the churchet of Corinth and Ephefus, Some of the Epiftles were di^ refted to all the churches through large (Countries where, the gofpel had had great fuccefs, as the Epiftlc to the Galatians. The Epiftle to the Hebrews was written to all the Jewifti ChriiUans m the land of Canaan^ ia dl^

ftinAibn from the Jews that lived in other countfies, %^-ho were called tiellenills or Grecians, becaufe tliey generally fpakfc the Greek tongAie. The Epiftles c^ Peter were wi^itten to all the Chnltiaa Je^e through many countries, '-Pontusv Galatia, Cappadocia,' Alia, and Bithynia ; whe*e Wefe great maafcers ibf Je^*s, be^ •yo'nd any other > Gentfllec countries, t- ^rheEpiftle dSf James was dirie^ed to ail Chriitten Jew«, fcatrered ai broad through the whole wojld. The Epiftles of John and Jude, for ought appears in thofe Epililes, were di-refted to all vifible Chnftians through the whole" wovldl And the Apoftle Paul direde lh€ Firft Epiftle.to thfc Corinthians, not poly to the mimbers of that-churc&i bat to all profeffihg Chritf ianaf through the face- of th« earth: i CorJi; 2. and cbapi. xiir. 33. fpeaking of the churches in general)- he calls them all churxlyes of tht faihu* 'And by what Chrift fays to the churches of Sardis and Laodrcea in the Apocaiypfe, of whom more evil" is faid than of any ChHiHan chufches fpoken of, lA the New Teftament," it iappears that even the membter* of thofe churches looked on thfemfelves as m a ftati 6f falvation,; aiid'liacl' fucll a tian»e v^ith others.

Here poilibly fome may objeft, and fayi It. will not follow from the Apoftles fpeaking to' and of the members of the j)rimitive church after the manner whic*h has been ohferved, as though they fuppofed them to be gra^ «o«j perfbnsj that therefore a prffejffion zn^appeai^nce of this was- looked; upon-jn' thj(!Kfe days as a reqiiifitc qualification for^ admiilion into the' vifilble church ; be* caufe^another reafon may be give» for it*, •wa.Such wa$ th^ extraordinary ftate of things kt" that day, that it fd came to pafs, that the greater part of thofe converted from Heathenifm and Judaifm to Chriftianity,: were hops>-fully gracious perfons, by reafon of its being a day of fuch large communiciations of- divine grace, and- fuch great and unavoidable fufferings of profeffors, &c^ And ih€ ApoMes knowing thofe fadis, Might properly fpeak to,-and of the churches, as if they were focieties of truly gracious perfon^) becaufe there was juft ground on fuch

COMMUNIONIS THE VIJSIJBLE CHURCH. 95

I

accounts^ to think the greater part of th'era to, be fo ; although no profeflion or vifibility of- this was requifite in their members by the con/Iltut'ton of thofe churchesi and the door of admiilion was as open for others as for fuch.

But it will appear, this cannot be a fatisfaftory nor true account of the matter, if we x:onfider the following things, r

( I.) The Apoftles in the very fuperjcr'ipthn or direction of their letters to thefe churches, and in their falu* tntions at the beginning of their Epiftlcs, fpeak of therh as gracious perfons. For inftance, the Apoftle Peter, in the diredlion of his Firft Letter to all profefling Jewifh ^hriilians through many countries, fays thus, " To the ftrarigers fcattered through Pontus, 'k^c, eleft, according to. the foreknowledge of God the Father, through •^* fandlification of the Spirit unto obedience, and fprink-■** ling of the blood of Jefus Chrid.'* And in directing iiis Second Epiille to the fame perfons, he fays thue, Simon Peter, a fervant and an Apollle of Jefus Chrift, to them that have obtained like precious faith with us," ^c. And the Apoftle Paul dire6ls his EpiiUe to the Romans tlius, " To them that be at Rome, be»-/** loved of God»^' So he dire£is his Firft Epiftle to the Corinthians thus, " Unto the .church of God which is '* at Corinth, to them that are fandlified in Chrift Je--*' fus." In what fenfe he means JanQifiecU his following words (hew, ver. 4. 7, 8, 9.. f he fame was before obferved of words annexed to the Apoftle's falutations, in the beginning of feveral of the Epiftles. This fhews, 'that the Apoftles extend this charadier. as far as they do the Epiftles thcmfelves. Which furely would be very improper, and not agreeable to truth, if the Apoftles at the iame tinpe. knew very well that fuch a chara^er did not belong to members of churches, as fuch, and that they were not received into thofe churches with any regard to fuch a charafter, or upon the account of any right -they bad to be efteenieU fuch maimer of perfons. In the Juperfcription of letters \o focieJties of men, we are wo.ut

^ QJTAtLTICATlOVS FOft. JULI*

to give them, tlisit iltk or Jmomination wliich proptrlyJIie-longs to them as members of fuck a body. Thus, if one fbould write to the Royal Society in London, or the Royal Academy of Sciences at Paris, it would be proper and natural to give them the title of Learned; for whether every one of the members truly deferve the fpkhet, or not, yet the title is agreeable ta theur pro* Jejjton^ and what is known to be aimed at, and is ^rofeiT-cdly iniiiled on, ia the admifllon of members. But if one fhoiild write to the Houfe of Commons, or te the iEaft-India Company, and in his fuperfcriptioo give them the title of Learned, this would be very imprc^r and iH-judged; becaufe that chara6ker does not belong to their profeiHoa iu members of that body, and learmng IS not a qualification looked ait or infilled on in dieir ad-xnifilon of members: Nor wouH it excufc the impropn-<ty, though the writer might, from his fpecial acquaant-ance, know it to be fa6i, that the greater part of them cWere men of learning. If one man fhau}d once happea thus to infcribe a letter to them, it would be fomething ilrange ; but more flrange, if he fhould do it from time to time, or if it fhould appear, by various inflances, to be a cuftom fo to dire^ letters to fuch focieties; as it feems to be the manner of the Apoftles, in thek EpiMes to <^hriftian churches, to addrefs them under titles which imply a profeiEoa and vifibility of true hoUnefs.

( 2.) The ApofUe John, in his general EpifUe, does Tery plainly manifeft, that all whom he wrote to wene fuppofid to have true grace, in as much as he declares this the qualificatiou he has refpe^ to in writing to them, and lets them know he writes to them for that -rcafon, becaufe they are fuppofed to be perfoos of the <:hara£ter of fuch as have knewn God^ overcome the wic^ ied QMy and have had their^ns forgiven them, i John iu ^2, 13, 14. 21.

(3.; The Apoftles, when fpeaking of fuch as they write to, viz, vifibk Chriftians, as a fociety^ and rq>re-fenting what belongs to fuch a kind or fort of fociety as the viiible church is, they fpeak of it as vifibly (i. e. in

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«

profeffion and rqwitation) zfoctety of gracious perfons* 1S0 the Apoftle Peter fpeaks of them as a fpiritual houfe^ an holy and royal priejlhocd^ an holy nation, a peculiar people^ a chofen or ele^ generation, called out of dark-

nefs into marvellous light, i Pet. ii The Apoftle

Paul alfo fpeaks of them as the family of God. Eph. ii. 19;. And in the next chapter he explains himfelf tO" mean that family a part of which is in heaven; i. e, they were by profeffion and in vifibility a part of that heavenly and divine family.

(4.) The "Apoftle Paul fpeaks exprefsly, and from time to time, of the membei-s of the churches he wrote to, as a/i of them in eileem and vifibility truly gracious perfons. Philip, i. 6. ** Being confident of this very ** thing, that he which has begun a good work in you ** will perform it until the day of the Lord Jefu« «* Chrift: Even as it is meet for me to think this of " you all" (that is, all lingly taken, not coUeAively, according to the diftin6Hon before obferved). So Gal* IV. 26. " Jerufalem which is above, which is the mother *< of us ALL." Rom. Vi. " As MANY OF US as havc ** been baptized into Chnft, have been baptized into ** his death*" Here he fpeaks of all that have been baptized ; and in the continuation of the difcourfe, explaining what is here faid, he fpeaks of their being *' dead to fin; no longer under the law, but under ** grace ; having obeyed the form of doftrine from the ** heart, being made free from fin, and become the fer-<* vants of righteoufnefs," &c. Rom. xiv. 7, 8. None OF us liveth to himfelf, and no man " dicth to him-" felf" (taken together with the context) ; 2Cor. iii. 18. <* We ALL with open face, beholding as in a glafs," &c.; and Gal. iii. " Ye are all the children of God by « faith." _

( J.) It is evident, that even in thofe churches where the greater part of the members were not true faints, ?.» in thofe degenerate churches of Sardis and Laodicea, which we may fuppofe were become very lax in tlieir admiifioas and difcipline j yet tkey looked upoti tbctnfches

I

as truly gracious perfons, and had with others the rejm* iation of fuch.

(6.) If we (hould fupppfe, that by reafon of the ex-^i-aordinary (late of things in that day, the ApofUes had Tcafon to think the greater part of the members of xAurches to be true Chriflians, yet unlefs profeffion and •appearance of true Chriilianity was their proper qualification and the ground of their admiflion, arid unlefs it ■was fuppoled that all of them efteemed themfeives true Chriilians, it is altogether unaccountable that the Apoi^ •ties in their Epiftles to them never make any exprefs particular difimSion between thofe different forts of mem-;bers. If the churches were m^de up of perfons who the Apbftles knew looked on themfeives in fo exceeding /different a flate, fome the children of God, and others the children -of the devil, fome the high favourites of heaven and heirs of eternal glory, others the children .of wrath, being upder condemnation to eternal death, .and every moment ia danger of dropping into hell: I fay, if this was the cafe, why do the Apoftles make no .d[ftin3ion in what they fay to them or of them, in their •manner of addreffing them, in the things they fet before ■them, and in the counfelsj reproofs, and warnings they gave them ? Why do the Apoftles in their Epiftles never apply themfeives or dire(9t their fpeech to the unconverted members of the churches, in particular, in a manner •tending to awaken them, and make them fenfible of the rniferable condition they were in j and prefs them to feek •the converting grace of God. It is to be confidered* 4hat the Apoftle Paul was very particularly acquainted \s\t\\ the cir<:umftances of mofl of thofe churches he wrote to ; for he had been among them, was their fpi-ritual father, h»d been iiie inftrumcnt of gathering and founding thofe churches, and they had received all thek* inllrudlions and directions relating to Ghriftianity and .their foul-concerns from him; nor can it be queilioned .bnt that many of them had opened the cafe of th^ir /ouls to him. And if he was fenfible, that there was a number among them that made no pretentions to being

in a regenerate ftate, a«d that he and othcra had no rea* fon to judge them to be in fuch a flate, he knew that thejin of fuch who lived in the rejection of a Savioui'y even in the very li^ufe of God, in the midft of gofpel-Kght, and in violation of the moft facrcd vows, was pe-* cSiarljr aggravated, and their guilt and ftate peculiaHy dreadful. Why fliould he therefore never particularly and diftindlly point his addrefles to fuch, applying hira-felf to them in much compaffion to their fouls, and putting them in mind of their awful circumflances ? But inftead of this, continually lumping all together, jtnd indifferently addrelling the whole body, as if they were all in happy circumftances, exprefling his charity for them all, and congratulating them all in their glorious and eternal privileges; and inftead of fpeaking to them in fuch a manner as fliould have a tendency to alarm them with a fenfe of danger, on the contrary, calling on all without diftinftion, from time to time, to rejoice? Philip. m. I. " Finally, miy brethren, rejoice in the Lord.'* So, 2 Cor. xiii. 11. " Finally, brethren, be of good ** comfort," Philip, iv. 4, ** Rejoice in the Lord alway, ** and again 1 fay. Rejoice." The matter is infifted npon, as though rejoicing were a duty efpecially proper for them, and what they had the higheft reafon for* The Apoftle not only did hot preach terror to thofe whom he wrote to, but is careful to guarxi them againft fears of God's wrath ; as in i Theff. v. at the beginning, when the Apoftle there obferves how that Chrift will come on ungodly men "as a thief in the night; and ** when they fhail fay. Peace and fafety, then fudden de-♦< ftru^^ion fhall come upon them, as travel on a woman *' with child, and they fhall not efcape;" he immediately ufes caution, that the members of the church of Thef-falonica fliould not take this to themfelves, and be terrified, as though they were in danger; and fays> in the next words, " But ye, brethren, are not in darkncfs, that ** that day'fliould overtake you as a thief; ye are all " the children of light, and the children of the day.'* And fays, in the oth, 10th, and nth verfes, " For God

lOO " QUALIFICATIONS FOR. FULL

** hath not appointed us to wrath, but to obtain falva-** tion by our Lord Jefus. Chrift 5 who died for us, that ♦* whether we wake or fleep, we ilxould live together *< with him* Wherefore comfort yourfelves together^ ** and edify one another; even as alfo ye do." And yer. 16* he fays, •* Rejoice evermore," How diverfe is this way of treating churches, from the method in which faithful minifters are wont to deal with their congregations, wherein are many that make no pretence to true piety, and from tlie way in which Mr. Stoddard was wont to deal with his congregation. And how would he have undoubtedly judged fuch a way of treating them the moft dire6l courfe in the world eternally to undo them? And fhall we determine that the Apoftle Paul was one of thpfe jwophets, who dawbedwiih vfttem-pered mortar^ and fewed piUo'ivs undir all arm^holesy and healed the hurt of inuQortal [ouhjlightly, crying^ Peacef peaccy 'when there loas no peace. —Thefe things make \i moft evident, that the primitive churches were not con-ftituted as thofe modern churches, where perfons knowing and owning th^mfelves unregenerate^ are admitted^ on principle*

If it be here objected, that the Apoftle fometimes exhorts thofe that he writes to, to put off" the old maitf and put on the new man^ and to he reneived in the /pint of their mindsy &c. as exhorting them-to feek converfion; I aafwer, that the meaning is manifeftly but this, That they ftiould mortify the remains of corruption, or the old man, and turn more and more from fin to God-Thus he exhorts the Ephefians to be renewed^ 6cc. Eph. iv. 22^ 23, whom yet he had before in the fame Epiftfe abundantly reprefented as favingly renewed already; a» has beeij before obferved. And the like might be fhcwn of other inftances.

{7.) It is a clear .evidence, not only that it happened the greater part of the members of the primitive churchea were to appearance true Chriftians ; but that they were taken in under that notion^ and becaufe there appeared in them grounds of fuch an eJUmation of them j and whea

COMMUNION IH THE VISIBLE CHURCH. JOt

any happened to be admitted that were otherwife, it was he/tde their aim ; in as much as when others were admitted, they are reprefented as brought or crept in unawares* Thus the matter is reprefented by the Apoftles. Jude, ▼er. 4. *' There are certain men crept in unaVares— ** ungodly men, turning the grace of God into lafci-•* vioufnefs." Gal. ii. 4. " Falfe brethren, unawares " brought in.*' If it be faid, Thefe here fpoken of were openly fcandalous perfons and heretics: I anfwert they were not openly fcandalous when they were brought in J nor is there any reafon to think they tvere heretics when admitted, though after\vards they turned apoftates# Mr. Stoddard fays, It does not follow that all hypocrites crept in unawares becaufe fome did. {^Appealy p. 17.) To wJiich I would humbjy fay, It muft be certainly true with rcfpe6l to all hypocrites who were admitted, either that the church which admitted them w^s aware they were fuch, or elfe was not. If there were fome of whom the -chuFch was aware that they were hypocrites, at the time when they were taken in, then the church, in admitting them, did not follow the rule that Mr. Stoddard often declares himfelf to fuppofc ought to be followed in admitting members, 1)1%. to admit none but what in a judgment of rational charity are true Cbriflians* {^Appealy p. 2, 3. 10. 28. 33. 67. 73. 93, 94.) But that not only heretics and designing diffemblers crept in unanvdresj but that 2^ falfe brethreny all church-members not truly gracious, did fo, appears by fuch being reprefented as 3^-flards in a family, who are falfe children and falfe heirs, brought into it unawares^ and impofed upon the dif-pofers of t'hofe privileges byflealth. Heb. xii. 8. " If ye ** are without chaftifement, whereof all are partakers^ ** then are ye biiftardsy and not fons."

Thus it is abundantly manifeft, from the apoftolical writings, how the vifible church of Chrift, through the •whole world, was at firft conftituted and ordered, under the direction of the Apoftles themfclves, who regulated it according to the infallible guidance of the Spirit of their great Lord and Mafter. And doubtlefs, as the

luj

Chnftian church was conftituted then^ fo it ought to be conftituted now. What better rule haf e wc for our ec-clefiaftical regulations in other refpedls, than what was done in the pnmifhe churches, under the jlfoftles own direftion;. as particularly the ftanding officers of the church, prcfbyters and deaconsj the method of introducing minifters in their ordination, £s*r» ? In this matter that I have infifted on, 1 think the Scripture is abui> dantly more full, than jn thofe other things.

IX. Another evidence, that fuch a« are takea into the church, ought to be in the eye of a Chriftian judgment truly grfk:tous or pious perfon^, is this, that the Scripture reprefents the vtftble church of Chrift, as a fo-ciety having its feveral members united by the bond of Chriftian brotherly love^

Befides that general benevolence or charity which the faints have to mankind, and which they exercife towards both the' evil and the good in common, there is a peculiar and very difilngui/hing kind of affedlion, that every true Chriftian experiences towards thofe whom he looks upon as truly gracious perfons ; whereby the foul, at leaft at times, is very fenfibly and fweetly knit to fuch perfons, and there is an ineffable onenefs oiheart with them; whereby, to ufe the Scripture-phrafe (A£ls iv. 32.), " They «* are of one heart and one foul:^ Which holy aife6iion is exercifed towards others on account of the fpiritual ^ image of God in them, their fuppofed relation to God as his children, and to Chrift as his members^ and to them as their fpiritual brethren in Chrift. This facred aff€6lion IS a very good and diftinguiihing note of true grace, much fpoken of as fuch in Scripture, under the name of f<\aJfXf<a, the love of the brethren, or brotherly love ; and is called by Chrift, The receiving a righteous man in tl^ name of a righteous man; and receiving one of Chrifts little ones in the name of a difiipky or becaufe he belongs to Chri/i (Matth. x. 41, 42. Mark ix. 41.); and a loving one another as Chrift has loved them (John xiii. 34. and XV, 13, 14, 15.) J having a peculiar image of that onenefs

COMHUKtOK IN THE VISIBLE CHVRCtf. lOJ

which IS between Chrlil himfelf and his faints. Compare John xvji. 20. to the end.

This love the Apoftles are often direiling Chriflians to cxercifc towards fellow-members of the viiible church;, as in Rom. xii. 10. ** Be yc kindly affe£tioned one to ano-" ther with brotherly love." The words are much more cmphatical in the original, and do more livelily reprefent that -p^cxAxzx endearment that there is between gracious per-fons» or thofe that look on one another as fuch; rvt pxot^^ hxfix tic ixA.xwx»f (ptxos-opyoi. The expreffions properly fig-Bify, cleaving one to another with brotherly^ ncUural^Jlrong en^ dearment. With the like emphafis and energy does the A-poftle Peter exprefs himfelf, i Epift. i. 22. •* Seeing yc ** have purified your fouls in obeying the truth through ** the Spirit^ unto unfeigned love of the brethreni («if pixaSixpxv avv-aroxptTov) ** See that yc love one another ** with a pure heart fervently*" Again, chap, iii, 8. ** Finally^ be ye all of one mind, having compaffion one " of another, love as brethren, be pitiful, be courteous." The words in the Greek are much more fignificant,. elegant» and forcible ; xavn^ o/^ofpovt^j a-VfiLra^it^, ^ihaSiKfoi^

frjrKctfxyoh fi\ofpovt^. The fame peculiar endearment the Apoftle has doubtlefs refpe£t to in chap..iv. " Above all «* things have fervent charity among yourfelves." The Apoftle Paul in his Epiftles, from time to time, fpeaks of the vifible faints whom he writes to^ as being united one to another with this affection, and confiders it as a note of their piety. Col. i. 4. " We heard of your faith in *« Chrift Jefus, ami of the love which ye have to all ** faints." I Theff. iv. 9. " As touching brotherly ** LOVE, yc need not that I write untp you; for yc ** yourfelves are taught of God to love one another." SoPhilem.5. ** Hearing of thy love and faith, which thou ** haft towards the Lord Jefus Chrift, and towards all *^ faints." And this is what he exhorts to, Heb. xiii. i. ** Let BROTHERLY LOVE continue." I Their, v. 26. ." Greet all the brethren with an,holy kifs." Compare I Cor. XYU 20. 2 Cor. xiii. 12. and i Pet. v. 14.

J04 <iUALiriCATIOWS FOR FITLL

This pi\ah\ftay or love to the hrethreriy is that virtne which the Apoftle John fo much infifts on in his Firft Epiftle, as one of the moft diftinguifhing'r^tfr/75^r£/?/^j of true grace, and a peculiar evidence that God dwelleth in us J and we in God, By which mull needs be underftood a love to faints as faints, or on account of the fpiritual image of God fuppofed to be in them, and their fpi* ritual relation to God; according as it has always beeti underftood by orthodox divines. There is no reafonable doubt can be made, but that the Apoftle John, in this Epiftle, has refpe^l to the fame fort of iove^ which Chrift prefcribed to his difciples, in that which he called by way of eminency his commandment, and his new COMMANDMENT, which hc gavc as a great w^zri of their being truly his difciples^ as this fame Apoftle gives an account in his gofpel; and to which be plainly refers, when fpeaking cf the love of the brethren in his Epiftle, chap. ii. 7, 8. and iii. 23. But that love^ which Chrift fpeaks of in his neiv commandment^ is fpoken of as between thofe that Christ lovesy or is fuppofed to Ion)e; and which has his love to them for its ground and pattern. And if this (t>t\ah\(j>ta.y this love of the brethren, fo much fpoken by Chrift, and by the Apoftles Paul and John, be not that peculiar aife^ion which gracious perfons or true faints have one to another, which is fo great a part, and fo remarkable an exercife of true grace, <where is it fpoken of, at all, in the New Teftament ?

We fee how often the Apoftles exhort vifible Chriftians to exercife this affe£^ion to all other members of the vi-fible church of Chrift, and how often they fpeak of the members of the viiible church as aftually thus united, in places already mentioned. In 2 Cor. ix. 14. the Apoftle fpeaks of the members of other churches loving the mem-- bers of the "church of Corinth, with this peculiar endearment and onenefs of heart, for the grace of God in them; ** And by then* prayer for yon, which long after you, for .«* the exceeding grace of God in you." The word tranf-hxtdilongafter^ is !5r<:ro9yyT«v; which properly fignifies to love

With an exceeding and liear love. And this is reprefent-ed as the bonJj that unites all the members of the vifible church: A6ls iv. 32. " And the multitude of them ** that believed were of one heart and one fouL" Thi» 18 the fame thing which elfewherc is called being of on^ mind: 1 Pet. iii. 8. " Finally, be ye all of one mind." And being of thg fame mind: i Cor. i. 10. ** That yc ** be pcrfeCllyjoined together in tlie fame mind." And being of the fame mindf Philip, iv. 2» "I bcfeech Euodias^ •* and befecch Syntyche, that they be of the same ** MIND in the Lord." And being like-minded (the word is the fame in the Greek), Rom. xv. 5, 6. " Now ** the God of patience and confolation grant you to be " LIKE-MINDED one towards another; that ye may with ** one mindf and one mouth glorify God, even the Fa-" ther of our Lord Jcfus Chrift." There is reafon to think, that it is this onenefi ofmtndy or being of one heart andfoulf is meant by that charity which the Apoftle calls the bond of perfeSnefi^ Col. iii. 14.: And reprefents at the bond of union between all the members of the hody^ in £ph. iv. 15, 16. '' But fpeaking the truth in love^ ♦* may grow up into him in all things, which is the ** Head, even Chrift; from whom the whole body fitv ♦* ly joined together, and compacted by that ** which every joint fupplieth, according to the effectual ** working in the meafure of every part, maketh in-** creafe of the body, unto the edifying itfelf in love.'*

Herein feems much to confifl the nature oifcandal in the members of a church, n)i%^ fuch an offence as is a wound and inteiruption to this kind of affeSiony being a ituml^g-block to a Chriftian judgment, in regard o£ its efleem of the ofifender as a real Chrifliany and what much lefTena the vifibiiity of his Chriftian chara6ter<» And therefore when fcandal is removed by vilible r^-* pentance^ the church is directed to confirm their love to the offender, 2 Cor. ii. 8.

Now this intimate aiTeiStion towards others as brethren in Chrifl z^A fellow-memhers of him, muft have fome ap* prehenfioQ of the underftanding, fome judgment of the

mind, for its foundation. To fay, that we mufl thu« love others as vifible members of Chrift, if any thing elfe be meant, than that we muft love them hecaufe they are viflbly, or as they appear to our judgment, real members of Chrifl, is in effeft to fiiy, that we mufl thus love them without any foundation at all. In order to a real and fervent affedlion to- another, on account of fome amiablenefs of quahficatron or relation, the mind muft firft judge there is that amiablenefs in the obje6l. The affedlions of the mind are not fo at command that we can make them ftrongly to go forth to an obje6i as having fuch lovelinefs, when at the fame time we do not pofitivcly ^'«^tf any fuch thfng concerning them, but only hope it may be fo, becaufe we fee no fufficient rea-fon to determine the contrary. There muft be ^pofiti've di^late of the underftanding, and fome degree of fatif-fadlion of the judgment, to be a ground of that onenefs ef heart and foulj which is agreeable to Scripture-repre** Mentations of <f>i\xhK<f,tcc, or brotherly love. And a fuppo-iition only of that moral JtncerUy and virtuey or common j^r^r^, which fome infift upon, though tt may be a fufficient ground of neighbourly and civil affe6iion, Cannot be a fufficient ground of this intimate afiedlion to them as brethren in the family of a heavenly Father, this fervent love to them in the bowels o/yefus Chrift; that implying nothing in it incpnfiftent with being gofpel-f\nners and domeftic enemies in the houfe of God ; which Chriftians know are the moft hateful enemies to Chrift,. of all the enemies that he has.

It is a thing weU agreeing with the wifdom of Chrift, and that peculiar favour he has manifefted to his faints, and with his dealings with them in many other refpe<fts, to fuppofe,. he has. made provifion in his inftitutions, that they might have the comfort of uniting, with fuch as their hearts are united with in that holy intimate af-fedlion which has been fpokea of, in fome fpecial reli-^ioiis exercifes and duties of worfhip, and vifible inter-courfe with their Redeemer, joining with thofe concern-ix\g whom they can have fome fatisfat^lion of mind,, that

they are cordially united with them in adoring and ex« prefilng their love to their common Lord and Saviour, ,that they may *with one mind^ *with one hearty and onefoul^ as well as with one mouth, S^<>f{fy ^^^ >* ^8 in the fore-mentioned Rom. XV. 5, 6. compared with Afts iv, 32. This feems to be what this heavenly afFe£lion naturally inclines to. And how eminently fit and proper for this purpofe is the facrament of the Lord's /upper9 the Chri-ilian church's great feaft of love; wherein Chrifl's.people fit together as brethren in the family of God, at their Father's table, to feaft on the love of their Redeemer, commemorating his fufFerings for them, and his dying love to them, and fealing their love to him and one another ?—It is hardly credible, that Chrift has fo order-tA things as that there are no inftituted focial a£ls of worftiip, wherein his faints are to manifefl their refpedl to him, but fuch as wherein they ordinarily are obliged (if the rule for adnu/Jions be carefully attended) to join with a fociety of fellow-worfhippers, concerning whom they iiave no reafon to think but that the greater part of them are unconverted (and are more provoking enemies to that Xiord they love and adore, than moft of the very Heathen), which Mr. Stoddard fuppofes to be the cafe with ^e members of the ^iiible church. AppeaU p. 16.

X. It is neceffary, that thofe who partake of the Lord's fuppery ^ov^ judge themfelves truly and cordially to accept of Christ, as their only Saviour and chief ■good ; for this is what the anions9 which communicants perform at the Lord's table, are a folemn profejfton of.

There is in the Lord's fupper a mutual folemn pro^ fejfion of the two parties tranfa<^ing the covenant of grace, and vifibly united in that covenant; the Lord Chriil by his minifter, on the one hand, and the com-jnunicants (who are profefling believers) on the other. The adminiftrator of the ordinance ad:s in the quality ' pf Chrift's minifter, adls in his name, as reprefenting him; and ftands in the place where Chrift himfelf ftood at the firi} adminiftratiqn of this facrament^ and in th<

t08 t^UALinCATIONS FOR FULL

original inftitution of the ordinance. Chrift, by the ' fpeeches and a6lions of tlie miniiler^ makes a fokma profeffibn of his part in the covenant of grace : He exhibits the facrilice of his body broken and -his blood ihed;. and in the minifter's offering the facramental bread and wine to the communicants, Chrifl prefents himfelf to the believing communicants, as their propitia» tion and bread of life ; and by thefe outward figns confirms and feals his fincere engagements to be their Saviour and food, and to impart to them all the benefits of his propitiation and falvation. And they in receiving what is offered, and eating and drinking the fymbok of Chrifl's body and blood, alfo profefs their part in the covenant of grace: Tliey profefs to embrace the pro* mifes and lay hold of the hope fet before them, to receive the atonement, to receive Chrifl as their fpiritual food, and to feed upon him in their hearts by faith. Indeed what is profefTed on both fides is the heart: For Chrifl, in offering himfelf, profeffes the willingnefs of i>Lf heart to be theirs who truly receive him ; and the communicants, on their part, profefs the willingnefs of the\r hearts to receive him, which they declare by figni-Hcant adiions. They profefs to take Chrifl as their fpiritual food, and bread of life.^ To accept of Chriil as our bread of Ufe^ is to accept of him as our Saviour and portion; as food is both the means of preferving life, and is alfo the refrefhment and comfort of life. The fignifi* cation of the word manna^ that great type of this bread of life, is a portion. That which God offers to us as our food, he offers as our portion ; and that which we accept as our food, we accept as our portion. Thus the Lord's fupper is plainly a mutual renovation, confirma-. tion, and fcal of the covenant of grace: Both the cove- , nanting parties profefs their confent to their refpe<5live-parts in the covenant, and each affixes his fial to his profeffion. And there is in this ordinance the very fame ' thing adled over in profeffion and fenfible figns, which is fpiritually tranfadled between Chrifl and his fpoufe in the covenant that unites thenu Here we have from

tunc to time the glorious hriJegroom exhibiting himfclf with his great love that is ftronger than death, appearing clothed in robes of grace, and engaging himfelf, with all his glory and love, and its infinite benefits, to be theirs, who receive him : And here we have his fpouje accepting this bridegroom, chuflng him for her friend, her only Saviour and portion, and relying on him for all his benefits. And thus the covenant-tranfa6lion of this fpiritual marriage \& confirmed and fealed, from time to time. The aQ'tons of the communicants at the Lqrd'a table have as expreflive and fignificant a language, as the mofi; folemn word«. When a perfon in this ordinance takes and eats and drinks thofe things which reprefent Chrift, the plain meaning and implicit profeflion *of thefe his anions, is this, « I take this crucified Jefus as

* my Saviour, my fweetefl food, my chief portion, and

* the life of my foul, confenting to acquiefce in him as

* fuch, and to hunger and thirfl after him only, re-^ nouncing all other faviours, and all other portions,

* for his fake.' The anions, thus interpreted^ are a proper renovation and ratification of the covenant of grace ; and no otherwife. And thofe that take, and eat and drink the facramental elements at the Lord's table with any other meaning, I fear, know not *what they do.

The aSions at thei LordV fupper thus implying in their nature and fignification, a renewing and confirming of the covenant, there is a declarative explicit covenanting fuppofed to precede it; which is the profeffiom. of religion, before fpoken of, that qualifies a perfon for admiiiion to the Lord's fupper. And there doubtlefs is, or ought to be, as much explicitly profeffed in words^ as is implicitly,profeffed in thefe anions; for by thefe fignificant actions, the communicant fcts his fcal but to Im-pro/^fon, The eilablifhed figns in the Lord's fupper are rally equivalent to words; they are a renewing and reiterating the fame thing which was done lefore ; only with this difference, that now it is done hyfpeak» ingjigns^ whereas before it was hy /peaking founds. Our

>IIO Q^7A^IFICAT10NS-FOR FUl-t*

"'taking the bread and wine is as much a profejjing to ao-(Cept of Chrill, at leaft as a wqman's taking a ring of .<lie bridegroom in her marriage is a profelEon and feal ,of her taking him for her hufband. The faeramental -elements in the Lord's fupj^er do reprefent Chriil as a party in covenant, as truly as a proxy reprefents a prince to a foreign lady in her marriage; and our taking thofe elements is as truly a profefling to accept of Clirift, as jn the other cafe the lady's taking the proxy is her pro-ieffing to accept the prince as her hufbaad. Or the HTiatter may more fitly be reprefented by this fimilitudei It is as if-a prince (hould fend an ambaifador to a wo-,«ian in a foreign land, propofing marriage, and by his fambaffador (hould fend her his/it?i/r^', and fliould deiise iher to manifeft her acceptance of hie fult, not only by profefling her acceptance in" words to his ambafladory Ibut in token of her fincerity openly to take or accept .that picture, and fo feacl hci* 5)rofeffion, by thus reprefent Ing the matter oyer again by a fymbolical adlion.

To fuppofe, perfons ought thus folemnly to profefs that which at the fame time they do not at all imagine they experience in themfelves, and do not really pretend to, is a very great abfurdity. For a man facra-tnen tally to tmk& fuch aprofeffion if religion^ proceeding avowedly on the foot oi fitch do^ritUy is to profefs that . which he dees not profefe; his aSions being no eitabli(hed Jigns of the thing fuppofed to be profefled, nor carrying ' in them the Jeaft pretenfion to it. And therefore doing thus can be no inau'.s 4uty; wnlcfs it be meas duty tp jnake a folemn profeQloa of that which in truth they make no profeflion o£ The Xiord's fupper is moil evidently a/ro^^w^ ordinance; and the coinmunicants ^r©-feffton muft t)e fi^ch as is adjufted to the nature and de» iign of the ordinance ; which nothing fliort of faiih in ihe blood of Chrijl will anfwer, ^tu faith unfeigned^ which ivorheth by love* A pi*ofefiion therefore excluiive of thi$, - is eflentially dcfe(5live, and quite unfuitable to the ch> ^adter of a eommunicaat.

COUfMCNlON IN THE VTSIELF CH^JRCFf. VTT

XI. ^Vhen the Apoftle fays, i Cor. xi. 28. " Let a' •* man examine himfelf, and fo let him eat."—It.feemS" to be much the moft reafonable to undcrftand it of iry-ing kimfelf vi'iih. regard to- the truth of his Chrlftlanity^ or reality of his grace ; the fame which th€ fame Apoftle-* direiSls the fame Corinthians to, in his other Epiftle, 2 Cor. x-iii. 5. where the fame word is iifed in the on--ginM. The Greek word (.Toxi^taJfra). will not allow cf t(rhat fom€ have fuppofed to be the Apoftle'e meaning,. vi%, that a man fliould confidcr and inquire into his ctr^ ctttnflancesj and the neceflities of his cife, that he may know what are the wants he fhould go to the Lord's-table for a fupply of.- The word> properly fignifies/roT*-' ktg or trying a thing with refpe6l to its qaaiity and good-kefs, or in. order to determine whether it- be true and of the right fart. And fo the word is always ufed in the New Teilament; unkfs that fometimes it is ufed ^» k were metonymicafiy, and in fuch places is varioufly tranflated,. either difcerningy, or allcwing, approving^ likings &c. thefe being the effedls of trial,^ Nor is the word ttfed more frequently in the New Teftament for any fort of trial whatever, than for the trial of profcflbrs with re-' gard to their grace or'piety. The word (as Dr. Ames« in his Catechefeos Sciagraphia, and Mr. Willard in his Body of Divinity^ obferve): is borfowtd from gold-imiths, properly fignifying the trial they make of their £l^r and gold, whether it be genuine or counterfeit: And with a manifeft allufion to this original application of the word, is often ufed in the New Teftament for a try-^ ing the piety of profefibrs. It is- ufed with this view in all the following texts i 1 Pet. i. 7. " That the trial *^ of your faith, being much more precious than of gold ** that periftieth, though it be tried by fire, might be « found unto praife," l^c. 1 Cor. iii. 13. " The fire ** iiiall TRY every man's work of what fort it is*" Jamea i. 3. " The TRYING of your faith worketh patience.'* I Theff. ii. 4. " God who trieth our hearts." The fame word is ufed in 2 Cor. viii. 8. " To prove tlie ♦* fincerity of your love." So, Gal. vi. 3, 4. " If any

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** man thinketh bimfelf to be fomctbing, wbcn he is *« nothing, he deceivcth'himfelf: But let every man ** PROYE his own work." In all thefe places there is the fame word in^ the Greek witli that in the text now. vnder confideration»

When the Apoftle direAs profef&ng Chriftians to try them/elves J ufing this word indefmitely, as properly fig- . nifying the examining or proving a thing whether it be genuine or counterfeit^ the mod natural conilru^ion of his advice is, that they fhould try thmfelvcs with rcfpe£t to their fpiritual Hate and religious proieffion, whether they are difciples indeed^ real and genuine Chriilians, or whether they Are not falfe and hypocritical profeflbrs. Aa if a man fhould bring a piece of metal that had the colour of gold, with the imprefs of the king's coin, to a goldfmith, and delire him to try that money, without adding any words to limit his meaning, would not the goldfmith naturally underftand, that he was to try whether it was true gold, or true money, yea or no?

But here it is fald by fome, that the context of the pafiage under debate (i Cor. xi. 28.) docs plainly hmi the meaning of the word in that place ; the ApofUe there fpeaking of thofe things that had appeaicgd among the communicants at Corinth, which were oi z.fcandalDtu nature, fo doubtlefs unfitting them for the Lord's fup-per; and therefore when the Apoftle dircfts them to eX" amine or prove themfelves, it is but juft, to fuppofe his meaning to be, that they (hould try whether they bt not difqualified hyfcandaL —To this I anfwer, though the A-poflle's putting the Corinthians upon trying themfelves, was on occafion of the mentioning fome fcandalous practices found among them, yet this \% by no means any argument of its being only his meaning, that they fhould try themfehes wliether they were fcandaioui perfons ; and not, tliat they fhould try whether they were true genuine Chriflians. The very nature oi fcandal (as was obferved before) is, that which tends to obfcure the vifibility of the piety of profefTors, and wOund others charity towards them, by bringing the reality of their grace int«

doubt 5 and therefore what coidd be more natural, than for the Apoftle, when mentioning fuch fcandals among the Corinthians, to put them upon trying the (late of their fouls, and^proving their fincerity? This is certainly the cafe in this Apoftle's direfting the fame perfons to prf3ive them/elves^ 2 Cor. xiii. 5. ufing the fame word tbere^ which he ufes here, and giving his dirediion on the like occafion. For in the Second Epiille (as well as in tiie Firft) his putting them on examining and proving' ihemfelvesy was on Occafion of his mentioning (ome/can" dais found among them ; as is plain from the foregoing context. And ytt there it is exprefsly faid, That the thing concerning which he dire£ls them to prove them-felves, is, whether they be in the /aithy and whether Chrift is in them* Nor is there any thing more in the preceding context of one place, than in that of the other, obliging or leading us to underftand the Apoltle to intend only a trying whether they were /candalovsy and not -whetKer they were fincere Chriftiana.

And as to the words following ita the next verfe; •* For he that eateth and drinketh unworthily, eateth ** and drinketh judgment to himfelf, not difcerning the ** Lord's body :*' Thefe words by no means make it evident, (as fome hold) that what the Apoftle woidd have them examine themfelves about» is, whether they hare doSrinal. knowledgey fufKcient to underftand, that the bread and wine in the facrament fignify the body and blood of Chrift : But on the contrary, to interpret the Apoftle in this fenfe only^ is imreafonable, upon feveral accounts. (i.) None can fo much as go about fuch an examination^ without Jirjl inojiving, that the L.ord*8 body and blood is Jignijied by thefe elementa. For merely a man's putting this queftion to himfelf, Do I under/land that this bread and this wine Jigni/y the body and blood 0/ Ohrijl f fuppofes him already to know it from a previous information; and therefore to exhort perfons to go about fuch an examination, woidd be ab^ furd. And then (2,) it is incredible, that there fliould be any fuch gro/s ignorance appearing in a number of the

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communicants in the Corinthian church, if we confidcr what the Scripture informs us conCeming^ that church: As particularly, if we confider what an able and thorough inflrui^or and fplritual father.they had had, even the Apoille Paul, who foimded that church, brought them out of their Heathenifh darknefs, and initiated»them in the Chriftian religion, and had inftrn6led them in the, nature and ends of gofpel-ordinances, and continued at Corinth, conftantly labouring in the word knd do6lrine for a long while together, no lefs than a f^ar and fist months ; and, as we may welt fuppcffe, adminillering the I^ord's fupper among them every JLord's day ; for the Apoftle fpeaks of it as the manner of that church to communicate at the Lord's table with fuch frequency, I Cor. xvi. 2. And the Corinthian church at that day when the Apoftle wrote this Epiftle, was a church noted for excelling in doflrtnal knowledge; as is evident by chap. i. 5,6, 7. and feveral other pafTages in the Epiftle. JBeildes, the communicants were exprefsly told at every communion, every week, when the bread and wine were delivered to them in the adminiftration, that that bread fignified the body, and that wine fignified the blood of Chrift. And then befides, (3.) The Apoftle by his ar* gument in thap. x. 16. fuppofes the Corinthians doc* trinally acquainted with this fubje<ft already. It therefore appears to me much more reafonable, to apprehend the cafe to be thus; The offenfive behaviour of the communicants at Corinth gave the Apoftle reafon to fufpe6t, that fome of them came to the Lord's tabic vjrithout a proper impreflion and true fenfe of the great and glorious things there figniiied; having no habitual hunger or relifti for the fpiritual fo'od there reprefented, no inward vital and experimental tafte of thatj^^ of the Son of Many which is meat indeed. The word tranflated difcernjngy iigniBes to d^criminate or dj/iingut/h. The tq/ie js the proper" fenfe whereby to difcern or diftinguifh food. Job xxxiv. 3 k And it is a fpiritual y^iv/^ or tafie which is that whereby we difcern or diftinguifh fpintual 4bod. Hcb. V. 14.-—** Thofe who by reafon of uf^

** hare their fenfcs cxerclfed to difcern both good and " evil:" -erpo^ iixKpia-tv^ CS'V.; a word of the fame root with that rendered difcern'mgi in i Cor. xi. 29. He that has no habitual appetite to and relifh of that fpiritual foody which 18 reprefented and offered at the Lord's table ; he that has no fpiritual tafte, wherewith to perceive any thing mqre.at the LoikI's fupper, than in common food; or that has no higher view, than with a little fecining devotion to eat bread, as it were in the way of an ordinance, but without regarding in his heart the fpiritual meaning and end of it, and without being at «^1 fuitably affe6ied with the dying love of Chrift there* in commemorated; fuch a one may moll truly and properly be faid not to difcern tJ.f Lord's body. When there-^ fore the ApolUe exhorts to /elf-examination as a preparative for .the facramental fupper, he may well be under-ftood to put profcflbrs upon inquiring whether they hav« fuch a principle oifaithy by means whereof they are ha* -bituaUy in a capacity and difpoiition of mind to difcern the Lord^s body pra^ically'and fpiritually (as well as fpe-culatively and notionally) in their communicating at the lord's table: Which is what none can do who have but common grace, or a faith (hort of that which is juftifying and faving. It is only a living faith that capacitates men to difcern tie Lord's body in the facrament with that fpiritual fenfation or fpiritual gufl, which is fuitable to the nature and dcfign of the ordinance, and iwhich the Apoftlc feems principidly to intei^»

J

PART THIRD,

Objections Answsrei>. .

objection i.

A HE Scripture calls the members of the vifihlc churclr by the name of difclplcs^ fcholars^ or learners; and that fiiggefts to us this notion of the vifible church, that it is the fchool of Chrift, into which perfons are admitted in order to thfeir learning of Chrijl^ and coming to fpiritual attainments, in the ufe of ^he means of teaching, dif** cipline, and training up, eftablifhed in the fchooU Now if this be a right notion of the vifible church, then rea-foh fhews that no other qualifications are neceiTary in order to a being members of this^z&W, than fuch stjaitk and difpojition of mind as are requifke to peribns putting themfelves under Chrift as their Mqfter and Teadyer^ and (ubje^ing themfelves to the orders of the fchool. But a common faith and moral JincerUy are fufEcient for this* Therefore the Scripture leads us to fuppofe the vifible church to be properly conflttuted of thofe who have thefe qualifications, though they have not fa'mng faith and iruff piety.

Answer. I own, the Scripture calk th£ members of the vifible church by the name of t^fciples. But I deny. It therefore follows that the church which they are members of, is duly and properly conftituted of thofe who have not true piety. Becaufe, if this confequence was good, then it would equally foDow, that not only the Vifible^ but alfo the invifible or myfiical church is properly conftituted of thofe who have hot unfeigned faith and true piety. For the members of the m}H[lical church, at fuchy and to denote the. fpecial chara6ler of fuch, are called difctples ; in Luke xiv. 26, 27. 33. and in John fiii« 31. and xiii. 35. andxv. 8. This ihews^ that in

the argument I am anfwering, there i» no connedlion between the premifes and the conclufion. For the force of the objeAion confifts in this, that the members of the yifible church are called iUfcipIes in Scripture: This is the fum total of the premifes: And if there be any conn€6lion between the premifes and the concluixon» it mutt lie in the truth of this proportion; The cburcb tvhofe members are called by the name of difciples, as JignU fying their Jlate and quality as members of that focietyy that church is properly and fitly conflitutedy not only of perfont truly piousy hut of others that have merely a common faith and virtue* But this propofition, we have feen^ is not true ; and fo there is no conne£^ion between the former and latt£r part of it, which are the fame with the pre* mifes and concluiion of this argument.

2. Though I do not deny, that the viiible church of Chritt may fitly be reprefented as a fchool of Chrifty where perfons are trained up in the ufe of means, in or« der to fome fpirltual attainments : Yet it will not hence neceffarily follow, that this is in order to all good attains ments; for it will not follow but that certain good attain^ ments may htpre^requifitey in order to ^place in the fchool. The church 6f Chritt is a fchool appointed for the .training up Chrift's little childreny to greater degrees of know-; ledge, higher privileges, and greater ferviceablenefs in this world, and more of a meetnefs for the pofiefiion of their eternal inheritance. But there is no neceflity of fuppofing, that it is in order to fit them to become Chritt's children, or to be' introduced into his fan^ily ; any more than there is a neceility of .fuppofing, becaufe a prince puts his children under tutors, that therefore it muft be in order to their attaining to be of the royal family. If it be neceffary, that there fhould be a churcb of Chrifl appointed as a fchool of inflru6lion and dif-cipline, to bring perfons to all good attainments i^hat« foever, then it will follow, that there mufl be a vifible church conflituted oi fcandalous 2^6, prof one perfons and heretics, and all in common that aflume the Chrifliaa name, that fo means may be ufed with them in order t%

bring them to moralJtncentyy and an acknowledgment oSf the Chriilian faith.

3. I grant, that no other quallficationd are neceflary^ m order to being members of that fchool of Chrift which* is his vifible churchy than fuch as are requifite in order to their fubjeSlng themfthoes to Chrtft as- their Majler and" bencher^ ?Ln^ fubjefiing themfehes to the Jaw^ and orders of his fchool: Nevertheiefs I deny, that a common fahh^nd' moral Jtncerity Bre fufficient for this; becaufe none do^. truly fubje<El themCelves to Chrift as their Mq/ler, but fuch as. having their hearts purified by faith^ are delivered-from the reigning power of ^« .• For we cannot fubjeft' ourfelves to obey two contrary mqflers at the f^me time^ None do fubmit to Chrift as their Teacher^ but thofe* who truly receive him as their Prophet, to teach then* by his ^PTord and Spirit j giving up themfelves to. his teachings, fitting with Mary^ as little children, at yeftu* feet to hear his tuord; and hearkening more to his dictates, than thofe of their blind and deceitful-lufts, and* relying on his wifdom mote than their own. The Scripture knowa nothing of an eccleflaftical fchool con-fiiituted of enemies of the crofs of Chrtft^ and appointed ta bring fuch to be reconciled to him and fubmit to hira as their Mafter. ' Neither have they who are pot truly pious perfons, any true difpofition of heart to fubmit to tlie laws and orders of Chrift's fchool, the rules which bis word prefcribes to all his fcholars; fuch as, to love th/tr Majhr fuprcmely;. to love one another as brethren ;■ and to love their book^ i, e. their Bible, more than vainr triEes and amufements, yea, above gold and filvcr; to-be faithful to the iniere/l of the M-afler and of the fchool; toi depend on his teachings; to cry to him for knowledge; above, all their gettings, to get undetjlandingy &c.

4.^ Whatever ways of conftituting the church may to» us feem fit, proper, and reafonable, the quefticm is, nob what conftitution of Chrift's church feems convenient to human wifdom, but what conftitution is a(^ually efta-* blifhed by C hrist's infinite wifdom. Doubtlefs,,if men. ^uld ^t their wits to work, and proceed according t«

^hat Teems good in their fight, they would greatly alter Chrill's conftitution of his diurch, to make it more con-venieat and beautiful, and -woidd adorn it with a vaft ▼ariety of ingenious inventions ; as the church of Rome -has done. The queilion is, whether this fc/jool of Chriil which they talk of, made up very much of tho(e who pretend to no experiences or attainments but what cou-.^lifl with their being emmcs of Chrift in their hearts, and who in reality love the vilefl luil better than him, i)e that church of Chrift which in the New Teftament is denominated his city, hh timpky his family ^ his hody^ &c. by which names the vifible church of Chrift is there frc-.quently called.

I acknowledge, that meansj of Chrift's appointment, are to be ufed with thofe who are Chrift's enemies, and <do not profefs themfelves any other, to change their heartSy and bring them to be Chrift'syri^ff^j and difcipksm nSuch means are to be ufed with sill forts of perfons, with Jews, Mahometans, Heathens, with nominal Chri-ilians that are heretical or vicious, tlie profane, the in-Itemperate, the unclean, and all other enemies of Chrift; ^nd thefe means to be ufed conftantly, and laboriouily. .Scandalous perfons need to go to fchool, to learn to be -Chriftians, as much as other men. And there are many ^erfons that aae not morallyJtncere^ who from felfifh and ilnifter views do confent ordinarily to go to churchy and fo be in the way of the ufe of means. And none ought ,to forbid them thus going to Chrift's fchool^ that they jnay be taught -by him, m the miniftry of the gofpel. But yet it will not follow, that fuch a^Jr^Qo/is the church of Christ. Human la\ys can put perfons, even thofe who are very vicious, into the fchool of Chrift, in that fenfe ; they can oblige them conftantly to be prefent at public teaching, and attend on the means of grace appointed by Chrift, and difpenfed inliis name: But busman laws cannot join men to the church of Chriftj and "jnake them members of his body.

IIO SALIFICATIONS FOR FULL

OBJECTION II.

V IBJBLE faintjhtp in the Scripture-fenfc cannot be the lame with that which has been fuppofed and iniiiled on, v/a. a being in the eye of a rational charity tnily pious; becaufe Ifrael of old were from time to time called God^s people^ when it is certain the greater part of them were far from hairing any fuch vilible holinefs as this. Thus the ten tribes were caUed God's people, Hof. iv. 6. after they had revolted from the true worfhip of God, and had obilinately continued in their idolatrous worlhip at Bethel and Dan for about two hundred and fifty years, and were at that time, a little before their captivity efpecially, in the height of their wickednefs. So the Jews are called God^s people^ in Ezek. xxxvi. 20« and other places, at the time of their captivity in Babylon ; a time wheiw moil of them were abandoned to all kinds of the moft horrid and open impieties, as the prophets frequently reprefent. Now it is certain, that the people at that time were not called God^s people becaufe of any vifibility of true piety to the eye of reafon or of a rational charity, becaufe mod of them were grofsly wicked, and declared their fin as Sodom. And in the fame manner wherein the Jews of old were God's people, are the members of the vilible Chrillian Gentile > church God's people; for they are fpoken of as graffed into the fame oUve tree, from whence the fbnner were broken ojfhy unbeliefm

«

Answ. The argument proves too much, and therefore nothing at alL If thofe whom I oppofe in this controverfy, bring this obje£lion, they will in effe£l as much oppofe themfelves in it, as me. The obje^Uqn, if it has any force, equally militates againft their and my^ notion of vifible faintfliip. , For thofe Jews, which it is alledged were palled God's people, and yet were fo no-

torioufly, openly, and obflinately wicked^ had neither an^f viiibility of true piety, nor yet of that moral Jincertty in the prpfeffion and duties of the true religion, which the opponents themfelves fuppofe to be requifite in order to a proper vifible holinefs, and a due admifiion to the privileges and ordinances of the church of God. None will pretend, that thefe obflinate idolaters and unpious wretches had thofe qualifications which are now requifite in order to an admiflion to the Chriflian facraments. And therefore to what purpofe can they bring this ob-jc6lion ? which, if it proves any thing, overthrows my fcheme and their own both together, and both in an equally efFe6hial manner; and not only fo, but will thoroughly deftroy the fchemes of all Proteftants through the world, concerning the qualifications of the fubjedls of Chriflian ordinances. And therefore the fupport of what I have laid down againfl thofe whom^ I oppofe in this controverfy, requires no further anfwer to tliis ob-jeftion. ^^cverthelef8, for the greater fatisfa£lion, I would here obferve further:

That fuch appellations as God's people^ God's Ifrael^ and fome other like phrafes, are ufed and applied in Scripture with confiderable dtverfity of intention. Thus, we have a plain diflindlion between the houfe of Ifrael, and the houfe of Ifrael^ in Ezek. xx. 38, 59, 40, By the houfe of Ifrael in the a 9th verfe is meant literally the nation or-family of Ifrael: But by the houfe of Ifrael in the 40th verfe feems to be intended the fpiritual houfej the body of God's vifible faints, that (hould attend the ordinances of his public worfhip in gofpel-times. So likewlfe there is a diflintliion made between the houfe of Ifraely and God^s dlfciples w^ho flioiild profefs and vifibly adhere to his law and teflimony^ in Ifa. viii. 14—17. And though the whole nation of the Jews are often called God^s people in thofe degenerate times wherein the prophets were fent to reprove them, yet at the fame time they are charged as falfly calUng themfelves of the holy city, Ifa. xlviii, 2. And God often tells them> they are rather to be reckoned among aliens.

and to he looked upon 51s children of the Ethiopians, or, pofterity of the ancient Canaanites, on account' of their . ^rofsly wicked and fcandalous behaviour. See Amos ix, 7, 8. ^c, Ezek, xvi. 2^ 3. vi7V. vcr. 45, 46. i^c^ Ifa. i. iQ.

It 18 evident that God fometimes, according to the inethocls of his marvellous mercy and long-fufl'cring towards mankind, has a merciful refpe6l to a degenerate church, that is become ejcceeding corrupt in regard that it is conftituted of menibers who have not thofe qualifications which ought to be infifted on : God continues iHU to have refpefl to them fo far as not utterly to for-ffike them, or wholly to deny his confirmation of and bl-jfling on their adminiflrations. And not being utterly venounced of. God, their adminiftrations are to be looked upon as in* Tome refpe^l yalid^ and the fociety as in fome fort a people or church of God; Which was the cafe wtith the church of Rome, at leall till the Reforma-4.:on and Council of Trent; for till then wt muft own their baptifms and ordinations to be valid.—The church that the pope fits in, is called, T/>e Temple of God, 2 Their, ii. 4.

And with regard to the people of Ifrael, it is very -manifefl, that fomethiug diverfe is oftentimes intended by that nation's being God*s people^ from their being vifible faints, or vifibly holy, or having thofe qualifica^ tions which are requifite in order to a due admiffion to the eccleiiadical privileges of fuch. That nationy that family of Ifrael according to the flejhy and ivith regard tQ that external and earned qualification^ were in fome fenfe adopted by God to be hi^ peculiar people ^ and his covenant people. 'This is not only evident by what has been already obferved, but alfo indifputably manifeft from Rom. ix. 3, 4, 5, " I have great heavinefs and continual for^ *' row of heart; for I could wi(h that myfelf were ac-'*' curfed from Chrill for my brethren, my kinfmen, "-ACCORDING TO THE FLESH, who are If-. ^' raelites, to whom pertaineth the ADOPTION, and >* the glory, and the COVENANTS, and the giving

<*' of the law, and the ferviGe of God, and the PRO-** MISES ; whofe are the fathers ; and of whom, con-** cerning the flefli, Chriil came." It is' to be noted, that the privileges here mentioned are fpokeq of as belonging to the Jews, not now as vifible faints, not as profeiTors of the true religion, not as members of the viiible church of Chrifl; but only as people of fuc.b a nailcTiy fuch a blood, fuch an external and carnal relation to the patriarchs their anceftors, Ifraelltes ACCORD* ING TO THE FLESH. For -the Apoftle is {peaking here of the unhelte^nng %wx, profefTed unbelievers, that w^ere out of the Chrillian church, and open vifible enemies to it, and fuch as had no right to the external privileges of Chrift's people. So, in Rom. xi. 28, 29. this Apoftle fpeaks of the fame unbertevihg ^e'zvsy as in fome refpe6l an ele6l p€oph\ and interefted in the callings promifesy and covenants God formerly gave to their forefathers, and as ftill beloved for their fakes. " As concern-** ing the gofpel, they are enemies for your fake ; but •* as touching the eled^ion, they arfc^^ beloved for the *^ fathers fakes: For the gifts arid calling of GoA ** are without repentance.'* Thefe things are in thefe places fpoken o^ not as privileges belonging to the Jews now as a people of the right religion, or in the true church of vifible worfhippers of God; but as a people of fuch a pedigree or^blood; and that even after the ceafing of the Mofaic adminiftration. But thefe were privileges more efpeeially belonging to them under the Old Teftament: They were a family that God had chofen in diftin^tion from all others, to (hew fpecial favour to above all other nattotis. It was ma-nifeftly agreeable to God's defign to conftitute things fo under the Old Teftament, that the means of grace and fpiritual privileges and bleffings fhould fee, thougli not wholly, yet in a great meafure confined to a partial^ larfamilyy much more than thofe privileges and bleflings arc confined to any pofterity or blood now under the gofpel. God did purpofely fo order things that that na^ thn (hould by thefe favours b& diftinguiftied, not only

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from thofe who were not profeflbrs of the worihip of the true God, but alfo in a great mesL[uTcfrom other nor tionSf by a wall of feparaticn that he made. This was not merely a wall of feparation between profeiTors and non-profeffors (fuch a wall of feparation as this remains Hill m the days of the gofpel), but between NATION and NATIONS. God, if he pleafes, may by his fove-reignty annex his blefling, and in fome meafure tix it, for his own reafons, to a particular blood, as well as to a particular place or fpot of ground, to a certain build»» Jng, to a particular heap of ftones, or altar of brafs, to particular garments, and other external things. And it is evident, that he adlually did aSix his bleffing to that particular external family of Jacob, very much as he did .to the city Jerufalem, that he chofe to place his name there, and to Mount Zion lu/jere he commanded the hhjf" ing* God did not fo affix his bleffing to Jerufalem or Mount Zion, as to limft himfelf, either by confining the bleffing wholly to that place, never to beilow it elfcf where ; nor by obliging himfelf always to beflow it oa thofe that fought him there; nor yet obliging himfelf never to withdraw his bleffing from thence, by Torfaking his dwelling-place there, and leaving it to be a common or profane place: But he was pleafed fo to annex his bleffing to that place, as to make it the feat of his bleffing in a peculiar manner, in great dillindllon from other places. In like manner did he fix his bleffing to that blood or pix)geny of Jacob. It was a family which he delighted in, and which he bleffed in a peculiar manner, and to which be in a great meafure confined the bleff-ing; but not fo as to limit himfelf, or fo as to oblige himfelf to bellow it on all of that blood, or not to bellow it on others that were not of tliat blood. He affixed his bleffing to both thefe, both to the place and nation, by fovercign elcdlion. Pfal. cxxxii. 13, 14, 15. He annexed and fixed his bleffing to both by covenant. To that nation he fixed his bleffing by his covenant with the patriarchs. Indeed the main thing, the fubftance and marrow of that coYcnant which God made with

Abraham and the other patriarchs, was the covenant of grace^ which is continued m thcfc days of the gofpel, and extends to all his fpiritual feed, of the trentiles as well as Jews^ But yet that covenant with the patriarchs contained other things that were as it were appendages to that great everlafting covenant of grace, promifes of lefler matters, fubfervient to the grand promife of \S\t future feed, and typical of things appertaining to him^ Such were thofe promifes, that annexed the blefilng to a particular country, v/«. the land of Canaan, and a particitlar hhod,^ viz. the progeny of Ifaac and Jacob. Juft fo it was alfo as to the covenant God made with David that we have an account of, 2 Sam. vii. and Pfal. cxxxii. If we confider that covenant with regard to what the foul and marrow of it was, it was tlie covenant of grace : But there were other promifes whicli were as it wer^jppendages of things fubfervient to the grand covenant^ and typical of its benefits ; fuch were promiles of the blefling to the nation of the literal f f-rael, and of continuing the temporal crown of Ifrael to David*8 pofterity, and of fixing the blefling to Jerufa-lem or Mount Zion, as the place that he chdfe to fet bis name th^re« And in this fenfe it was that the very fatrnhf of Jacob were God*s people by covenanty or his cove" nant fedple^ and his chofen people; yea and this even whea they were no vifible faints, when they were educated and Itved in idolatry, and made noprofeffion of the true religion.

On the whole, it is evident that the very natwn of Ifrael, not as vifible* faints, hi\t as the progeny of Jacob according to theflejbf were in fome refpedl a ehofen peopley a people of God^ a covenant people^ an holy nation ; even as Jerufalem was a chofen cityy the city y God^ a holy crty^ and a city that God had engaged ky covenant to dwell in.

Thus a fovereign and all-wife God was pleafed to ordain things with refpedl to the nation of Ifrael. Perhaps we may not be able to give all theje^fons of fuch a conftitution j but fome of them fcem to be pretty mani-•feft; as,

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I • The great aad main ead of feparating one particular nation from all others, as God did the nation of IlraeU was to prepare f he way for the coming of the Mejftahy who was to proceed of ilmt bloods God's covenant with Abraham and the other patriarchs implied that the Meffiah ihould be of their bloody or their feed according to thejlejh^ And therefore it was requifitc that their progeny according to the fiejh fhould be fenced in by a wall of feparation» . and made God^s people. If the Meiliah had been bora of fome of the profeffors of Abraham^s religion^ but of fome other nation, tliat religion being propagated from nation to nation, as it is now under the gofpel, it would not have anfwered the covenant with Abraham, for the MeiHali to have been bom of Abraham's feed.only in this fenfe. The Mejfiah being by covenant fo related to Jacob's progeny according- to thejlefb^ God was pleafed^ agreeable to the nature of fuch a covenant, tofhew great refpe^l to that people on account of that external carnal relation. Therefore the Apoftle mentions it as one great privilege, that of them according to the fiejh Chrift came, Rom. ix. 5. As^ the introducing the Mejfiah and )iis falvation and kingdom was the fpecial defign of aH God's dealings and peculiar difpenfations tow^ards that people, the natural refuit of this was, that great account ihould be made of their being of that nation^ in God's covenant dealings with them,

:}. That nation was a typical nation. There was then literally a/^7«</, that was the dwelling-place of God; which was a type of heaven the true dwelfing-place of God, and an external city of God^ which was a type of the fpiritual city of God; an external temple ofGod^ which was a type of his fpiritual temple : So there was an external people and family of God^ by carnal generation, which was a type of his fpiritual progeny : And the covenant by whict they were made a people of God, was a type of the covenant of grace ; and fo is fometimes represented as a marriage-covenant, God, agreeable to the nature of that difpenfation, (hewed a great regard to external and carnal things in thofe days, as types of fpiritual things^

COMMUNION IN TRE VISIBLE CHX^RCH. J2J

What a great regard God did (hew then to external carn^ qualifications for privileges and fervices, appears in thisy that there is ten times fo much faid in the Books of Mofes about fuch qualifications- in the inftitutions of the pailbver and tabernacle fervices, as about any moral qualifications whatfoever. And fo much were fUch typical qualifications infifted on, that even by the law of Mofes the ^congregation of the Lord, or pubhc congfre-gation or church (for the word is the fame) of vifible worfhippers of God, and the number of public profef-fors of tlie true religion, who were vifibk fjiints, wenc not the fame : For fome were of the latter, that were not of the former; as particularly the eunuchs, who were excluded the congregation, though never fo externally religious, yea truly pious; and fo alfo baftards, iftc,

3. It was the fovcreign pleafure of God to chufc t/jM family J the pofterity ol Jacob according to theJUJh^ to re-ferve them for fpecial favours to the end of time. Arrd therefore they are Hill kept a diAindl nation, being ftiM referved for diftinguifliing mercy in the latter day, when they (hall be reftored to the church of God, God is pleafed in this way to teftify his regard to their holy an^ ceilors, and his regard to their external relation to Chrifl. Therefore the Apoftl^ ftill fpeaks of them as an elcQ tfoHon, and beloved for the fathers fakesy even after they were broken off from the good oHve by unbelief, God's covenant with Abraham is in fome fenfe in force with refpcdlto that people, and reaches them even to this day; and yet furely they are not God's covenant peo{>le, in the fenfe that vifible Chriftians are. See Lev. xxvi. 42.

. If it be here faid, It was often foretold by the prophets, that in the days-of the gofpel other nations (^o\Ad ,be the people of God, as well as the nation of the Jews: And when Chrift fent forth his Apoftles, he bid them go and difciple all nations.

I anfwer; By a conunon figure of fpeech the prevail-

.ing part of a nation are called the nation^ and what is

done to them is faid to ]^ done to the nation, and what

18 done By them is faid to be done liy that nation : And it 18 to be hoped^ that the time is coming when the prevailing part of many nations, yea of evexy nation un* der heaveii, vnll be regularly brought into the vifiblc thurch of ChriiL And if we by nations in thefc prophecies underftand any other than the prerailing part, and it be iniifted on that we muil underfland it of all the peojde belonging ta thofe nations ; there never yet has been any nation in this fenfe regularly brought into the vifible church of Chrift, even according to the fcheme of thofe whom I oppofe: For there never yet has been an .whole nation that were outwardly moral And befides, what Mr. Bkke fays in his Treatife of the Covenanti page 238, may be applied here^ and ferve as an anfwer to this objpftion: ** The prophecies of the ^ Old Teftament (fays he) of the glory of the New *• Teftament times, are in Old Teftament phrafes, by •* way of allufion to the worfhip of thofe times, flet forth •* to US." In Rev. xxL 24. nations are fpoken of, as having an intereft in the New yeruJaUm^ which yet is reprefcnted as perfeftly pure, without the leaft degree «f pollation and defilement, vef. 17. And ais for the command to the Apoftles^ to difeifie all nathhs, it was a dirediion to them as to what they ftiould siltempt, cA* do as much towards as they could; not a predid^ion of what they (hould bring to pafs in their * day: For they never brought one-half of any one nation into the vifibfe Chriftian church, nor any at all in one-liaif of the nations in the world, it is very probable.

If it fhould here be further objedted, that it is an evidence that Gentile Chnftians are vifible faints, accct^-Mig to the New Teftament notion- of viftWe' faintftiip, in ' the very fame manner as the whole Jewiih riation- w«re dii they were broken off by their obftinate rqe<ftian of the Meflicdi; that the Gentik Chnftians are repi'c-fented as being grafted into the fame oli^tey from whence the Jews were 6rohn off by wd>eiiefy Rom. jci. 17, ^c,

I would inquire. What any o«e can intend by this 4>bjedion ? Whether it be this* h^vu That we ought to

iniift on no higher or better qualifications^ in admitting' perfons as members of the Chriftian churchy and to aU its privileges, than the whole nation of the Jews, of that generation which lived in Chrifl's time, were pof-fefled of, till they had obilinately perfifted in their rejection of him ? If this is not intended, the objection is nothing to the purpofe : Or, if this be intended, neither then is it to the purpofe of thofe with whom I have ef-pecially to do in this controverfy, who hold orthodoxy^ kfuywUdge of the fundamental doctrines of religion, mO" raljincerltyf and a good converfaiion^ to be qualifications^ which ought to be infilled on, in order to a vilible church-flate: For a very great part of thofe Jews were deilitute of thefe qualifications; many of them were Sadducees, who denied a future ilate; others of them Herodians, who were occaiional conformiils with the Romans in their idolatries; the prevailing fe£t ampng them were Pharifees, who openly profeiTed the falie do^riae of juilification by the works of the law and ex* ternal privileges, that kavm of the Pharifee^i which Chrift warns his difciples to beware of: Many of theia were fcandaloujQy ignorant^ for their teachers had takeft. away the key of knowledge: Multitudes were grofsly 'uiciouSi for it was a generation in which all manner of fin and wickedncls prevailed.

I think that text ia Rom. si. can be underllood no otherwife, in any cohfiflence v/ith plain fadl, than that the Gentile Chriflians fucceeded the Jews, who haa been, either in themfelves or anceflors, the chijdren of Abraham, with refpeft to a viiible intereft in the covenant of grace (which, as has been obferved» was tliQ fubflance and nuurrow of the covenant made> with Abraham), until they were broken off from the church, and ceafed any longer to be viiible faints, by their open and obftinate unbelief j (as indeed either they or their anceflors had all been thus broken off from the church of vifible faints ; for every branch or"family of the ftock of Jacob had been ia the church of viiible £wts, and eac^

branch withered and failed through unbelief). Thrs was the higheft and moft important fenfe, in- which any of the Jews were externally the children of Abraham, and implied the greateft privileges. But there was another lenfe, in which the whole nation, including even thofe of them who were no vifible faints, were his children, which (as has been (hewn) implied great privileges, wherein Chrillian Gentiles do not fucceed them, though they have additional ecdefiaftical' privileges, vaftly beyond the Jews.

Whether J have fucceeded, in rightly explaining thefc matters, or no, yet my failing in it is of no great importance with regard to the ftrength of the objection, that occafioned my attempting it; which was, that fcan-daloufly wichd men among the Jews are called God^s ftcpkj &c. The objeftion, as 1 obferved, is as much agsinil the fchem^ of thofe whom I oppofe, as againft my fcheme; and therefore it as much concerns themy to £nd out fome explanation of the matter, that (hall fhew fomething elfe is intended by it, than their having the qualifications of vifible faints, as it does me ; and a failing in fuch an attempt as much afiefta and hurts.their caufe, as it does mine.

OBJECTION III..

A HOSE in Ifrael, who made no profeffion of piety of heart, did according to divine inflitution partake of the paffhver; a JtvfOh facramentf reprefenting the fame things, and a feal of the very fame covenant oJF grace with the hordes fupper; and particularly, it would be unreafon-able to fuppofe, that all made a profeffion of godlinefs whom God commanded to keep that firfl pqffbver in* Egypt, which the whole congregation were required to keep, and there is no fhadow of any fuch thing as their all firfl making a folcmn public profeffion of thofe things wherein true piety conAfts: And fe the people ia

COMMUNION IN THEVISIBLE CHURCH. ^IjX

general partook of the pqffover^ from generation to generation; but it would be hard to fuppofe, that they all profefled a fupreme regard to God in their hearts.

Answ. 1. The affair of the Ifraelites participation of the pa/fovery and particularly tliat firft paffover in Egypt, is attended with altogether as much difficulty in regard to the quiilifications which the objedors themfelves fuppofe requifite in communicants at the Lord's table, as with regard to thofe which I infiil upon ; and if there be any argument in the cafe, it is fully as flrong an argument againft their fcheme, as mine. One thing they infill upon as a requifite qualification for the Lord's fupper, is a public profeffion of religion as to the eflential doSlrines of it: But there is no more fhadow of a public profeffion of this kind, preceding that paffover in Egypt, than of a profeffion of godlinefs. Here not to infill on the great doi^rines of the Jail of man f of our undone^ate by naturet, of the Tri-nity^ of our dependance on the free grace of God for juftlfi' catton^ &c. let us take only thofe two dodlrines of aJO/-turejlate of rewards andpun'tfhtnenisy and the do^rine of the Meffiah to come^ that Meffiah w^ho was reprefented in the pajfover: Is there any more appearance, in facred dory, of the people's making a public profeffion in Egypt of thefe do6lrines before they partook of the paffover, than of their making profeffion of the love of God ? And is there any more probability of the former, than of the latter l Another thing wliich they on the other fide fuppofe neccffary. to a due attendance on the Lord's fupper, is, that when any have openly been-guilty of grofs fins, they fhould before they come to this facrament, openly conftfs and humble themfelves for their faults. Now it is evident by many Scriptures, that a great part of the children of Ifrael in Egypt had been guilty of joining with the Egyptians in worfhip-ping their falfe gods, and had lived in idolatry: But th^ hiflory in Exodus gives us no account of any public folemn confeffion of, or humiliation for this great fin.

J3* ' SALIFICATIONS FOR FULL

before tliey tame to the paffover. Mr. Stoddard ob-fcrvea (Appeal^ p. 58, 59.) that there was in the church of Ifracl a way appointed by God for the removal of fcandals; men being required in that cafe to offer up Xhcir facrtfices^ attended with confe/fion and vifibk figns c»f repentance. But where do we read of the people's offering up facrifices in Egypt, attended with confef-fion, for removing the fcandal of that moft heinous iin of idolatry they had lived in ? Or is there any more probability of their publicly profefling their repentance and humiliation for their fin, before their celebrating the i>airover, than of their pubKcly profefling to love God a-bove all ? Another thing which they fnppofe to be requi-fite in order to admiflion to the Lbrd*s table, and about which they would have a particular care be taken, is, that every perfon admitted give evidence of a competent inowle^lge in the doftrine« of religionj and none be allowed to partake wh» are grofsly ignorant. Now there is no mor< appearance of this with regard to the congregation in Egypt, than ofzprofe^ono/god/ine/s; and it is as difficult to fuppofe it. There is abundant rea-fon to fuppofe, that vaft numbers in that nation, con-ilfling of more than a million of adult perfons, had been brought up in a great degree of ignorance, amidll: their flavery in Egypt, where the people feem to have almoft forgotten the true God and the true religion ; And though pains had been taken by Mofes, now for a fhort ffeafon, to inftrudl the people better; yet it muft be confidered, it is a very great work, to take a whole nation under fuch degrees of ignorance and prejudice, and bring every one of them to a competent degree of knowledge in religion ; and a greater work ftill for Mofes both thus to inftruft them, and alfo by examination or otherwife, to come to a jufl fatisfa£bion, that all had indeed attained to foch knowledge.

Mr. Stoddard infifts, that if grace be requifite in the Lord's fupper, it would have ^een as much fo in the paffover, in as much as the chief thing the paffover (-as well as the Lord's fuj)per) hasrefped^ to and rq>refent8,

is Chiift's fufferings. But if on this account the fame qu^liiications are requifite in both ordinances, then it would be as requifite that the partakers fhould have knowledge to difcem the Lord*^ body (in Mr. Stoddard's fenfe of i Cor. xi. 29.) in xht paffovery as in the Lord's fupper. But this certainly is as difficult to fuppofe, a« that they profeffed godlinefs: For how does it Appear, that the people in general who partook of the pajfover^ knew that it fignified the death of the Mefftah^ and the way in which he fhould make atonement for fin by his blood ? Does it look very likely that they fhould know this, when Chrift's own difciples had not knowledge thus to difcem the Lords My in the paffover^ of which they partook from year to year with their Mafler? Caa it be fuppofed, they adually knew Chrifl's death and the defign of it to be thereby fignified, when they did not fo much as realize the fa^ itfelf, that Chriil was to die, at Icafl not till the year before the lafl pafTover? And befides how unreafonable would it be, to fuppofe^ that the Jews underflood what was fignified^ pertaining to Chrifl and falvation by him, in all thofe many kinds of facrifices, which they attended and partook of, and all the vafi variety of ceremonies belonging to them; all which facrifices were facramental reprefentations of Chrifl's death, as well as the facrifice of the palfover ? The ApofUe tells us, that all thefe things had a Jhadotu of good thingt to conuy the things concerning Cbri/f; and yet there are many of them, which the church of Chrift to this day does not underfland; though we are under a tboufand times greater advantage to underfland them, than they were ; having the New Tejlament^ wherein God ufcs great pldmnefs offpeech^ to guide us, and living in days wherein the *octtl which Mofes put over his face is taken away in Chrifl, and the vail of the temple rent, and have the fubflance and antitype plainly exhibited, and fo. have opportunity to compare thefe with thofe fhadows.

If it be obje6^ed, as a difficulty that lies againfl our fuppofing a profeffioQ of godlinefs requifite to a partici«

M

pation of the pa/fovery that they who were ^rtclrcumcffeJp were exprefsly forbidden to partake, and if conveiiioa was a3 importciHt and a more important qualification than circurnciilon, why were not the unregenerate as ex-prefjly forbidden ? I anfwer; Why wcr£ not fcandahus iinntrs as exprefsly forbidden ? And why was noX. .moral Jlaceniy as exprefsly required as circurnciilon ?

If it be objecled, that they wefe ^z//exprefsly cind ilrI6l-ly required to keep the paffover; but if grace wasrequi-iite, and Qod knew that many of t^e .partakers would have no grace, why would he give fuch univerfal orders?

I anfwcr; When God gav.e thofe commands, he ^new that the commands, in all their llriclnefe, would reach, riany perfons who in the time of the paifon)er would he vyithout fo much as moralJiucerlly.in religion. Zyery uian in the.nation, of every generation, ^nd which fhould \>z m being each year, from the liril inftitution till thp death of Chrill, were all (excepting fuch as were.ceremonially unclean, or in a journey.) ftric]tly required to kcop |:he feaft oipq/fover; raxi^ yet God knew that multitudes would be without the qualification ,cf moral fe^ rioufnefs in religion. It would be very unreafocable to fuppofe, that, every fingle perfon .in the natipa was mo-^ iully ferious, even .in the very beft time that ever pafled over the Ut^tlon ; or that ever there was fuch a liappy ilay with th^t nation, or any other nation under heaven, • wlicrein all were morally fincere in religion. How much then was it otherwjfe many times with that nation, which was .fo prone to corruption, and fo often generally involved in grofs wiokednefs ? But the ftrl<3: com-, mand of God to keep the pajfover reached the mprally infmcere^ as well as others; they ^re no .wher.^ e^cqepted, any more than the unconverted, A.nd as to .aivy general commands of God's woi-d, tliefe no more required.men to turn from a flate of moral infincerity before they -carne to the paffover, than they required tbem tq .turn from a g'racelefs flate. .,

But further, I reply, that God.required'^hem alMo ..-keep tYitpq/Toverf no more, ftridly than he required them-

all to /^t the Lord their God with their whole heart :• And if God might ftridly command this, he might alfa ftri6^1y oommand them to keep that ordinance wherein they were efpecially to profefs it, and feal" their profef^ iion of it. That evil gcrteraticn' v^ere not.exprefsiy for-" bidden to keep the paffo'ver in fucceeding yeai's^ for the wholey^/y years during which they went on provokiiig God, very often by grofs finning and open rebelling ;-but flill the'cxprefs and llriiEl commands for the \Vhole congregation to keep the pajfover reached them, nor were they rdeafed from their obligation* *

If it be faid, that we mufl fuppofc multitudes in It' rael'attended X^t paffover; from age to age,' without fuch a *olfiMRty of piety as I have infilled on ; and yet we do not find their attending this ordinance ch'arged on them as zjin, in Scripture: I anfwer y We muft alfo fitppofe that multitudes rn Ifrael, from age to age, attended the paffover, who lived in moral'tnfmcerity, yea Tind fcamlalcuj fivickednefs. For th6 people in general very often no-torioufly corrupted themfclves, and declined to ways oi" open and great tranfgreffion ; and yet there 13 reafon to think, that in thefe times* of corruption, for the molt part, they upheld circumcifion and Xkit. pajover; and we do not find their attending on thefe ordinances under •fiich circumilances, any more exprefsly charged on them as a fin, than their coming without piety of heart. The ten triies continued conftantly in idolatry for about 250 years, and there is ground to fuppofe, that in the mean time they ordinarily kept up circumcifion and the paffover := For though they worlhipped God by images, yet they maintained moft of the ceremonial obfervances of the law of Mofcsy called the manner of the God of the load, which their priefts taught the Samaritans, who were fettled iri their ftead, 2 Kings xvii. 26, 27. Ne-verthekfs we do not find Elijah, Elifha, or other prophets tha^w^re fent among them, reproving them for attending thefe ordinances without the required moral qualifications. Indeed there are fome things in the writing* of the prophets, which may be interpreted a^ a re-

Mfj

proof of this; but no more as a reproof of this, than of attending God's ordinances, without a graciotis fincerity and true piety of heart and life.

How many feafona were there, wherein the people in general fell into and lived in idolatry^ that fcandal of fcandals, in the times of the judges, and in the times of the kings both in Judah and Ifrael ? But ft ill amidft all this wickednefs, they continued to attend the facrament of clrcumcl/ion: We have every whit as much evidence/of it, as that they attended the paffover without a profeflion of godlinefs : We have no account of their ever leaving it off at fuch feafons, nor any ,hint of its being renewed (as a thing which had ceafed) when they came to reform. Though we have fo full an account of the particulars of Jofiah's reformation, after that long fcanda-lous reign of Manaffeh, there is no hint of any reviving of circumcifwnj or returning to it after a ceflation. And where have we an account of the people's being once reproved for attending this holy facrament while thua involved mfcandalous fin, in all the Old Teftament? And where is this once charged on them as a iin, any morp than in the cafe of unconverted perfons attending tl^: facrament of the pqffbver *••

Answ. II. Whatever was the cafe wfth refpedl to the qualifications for the facraments of the Old Teft^ ment difpenfation, I humbly conceive it is nothing to the purpofe in the prefent argument, nor needful to determine us with refpeft to the qualifications for the fa,-craments of the Cbrifiian difpenfation, which is a matter of fuch plain fadl in the New Teftament. Far am I from thinking the Old Teftament to be like an old almanack out of ufe ; nay, I think it is evident from the New Teftament, that fome things which had their firft inftitution under the Old Teftament, are continued under the New; for inftance, particularly, the acceptance of

• Let the Reader here take notice of what is obferved in th^ conclufion of zny anfwer to the obje^ion from the inftance of Juds^s. ^ , ■

the infant-feed of believers as children of the covenant with their parents; and probably fomc tilings belonging to the order and difcipline of Chriftian churches, had their firft beginning in the Jewiih fynagogue. But yet all allow that the Old Teftament difpenfat'ton i% out of date, with its ordinances: And I think, in a matter pertaining to the conftitution and order of the Ne*iv *Teftameni churchy that is a matter of fa£l wherein the Netv Teftament itfelf is exprefs, full, and abundant, in fuch a cafe to have recourfe to the Mofaic difpenfation for rules or precedents to determine our judgment, is quite needlefs, and out of rcafon. There is perhaps no part of divinity attended with fo much intricacy, and wherein orthodox divines do fo much differ, as the ftat* ing the precife agreement and difference between the two difpenfations of Mofes and of Chrift. And probably the reafon why God has left it fo intricate, is, bc-caufe our underflanding the ancient difpenfation, and God's defign in it, is not of fo great importance, nor does fo nearly concern us. Since God ufes great plain-nefs of fpeech in the New Teftament, which is as it were the charter and municipal law of the Chriftian church, what need we run back to the ceremonial and typical inftitutions of an antiquated difpenfation, wherein God's declared deiign was, to deliver divine tilings in comparative obfcurity, hid under a vail, and involved in clouds ?

We have no more occafion for going to fearch among cbe types, dark revelations, and csirnal ordinances of the Old Teftament, to find out whether this matter of fadl concerning the conftitution and order of the New Teftament church be true, than we have occafion for going there to find out whether any other matter of fa£l, we have an account of in the New Teftament, be true; as -particularly whether there were fuchr officers in the primitive ch^^rch as hi/h^s and deacons^ whether miracuious gifts of the Spirit were common in the Apoftles days, whether the believing Gentiles vvere received into the primitive Chriftian church> and the like.

Answ. III. 1 think, fionhing caii be all^^dged from the Holy Scripture, that is fufficient to prove a profef"

Jlon ofgodllntfs to "be not a qualification irequifite in order to a due gind regular participation of the paffo'ver.

Although none of the requifite moral^qualifications for this Jewlih facrament, either of one kind or other, are near fo clearly made known in the Old Tcftament, as the qualifications for the Chrt/Oan facraments are in the New; and although the fuppofing a vifibility., cither of moral (incerity, or fanAifying grace, to be requifite,

. is (both refpedling the one cafe and the other) involved in fome obfcurity and difficulty; yet I would humbly

•offer what appears to me to be the truth concemii^.

.that matter, in the things that follow.

(i.) Although the pec^le in Egypt, before the Jirfi

paffo'very probably made no explicit public profeffion at all, either of their humillatton for their former idolatry^ or o£prefent (levotednefi of heart to Gud; it being before any particular inflitution of an exprefa public profellion, either of godlinefs, or repentance in cafe pf fcandal: Yet I thiijk, there was fome fort of public mantfeftatiotty or implicit profeffion of both* Probably in Egypt they implicitly profefTed the fame things, which tliey afterwards profeffed more exprefsly and folemnly in the *tutldernefi^ The Ifraelitcs in Egypt had very much to afFe6i their hearts, before the lafl plague, in the great things that God had done for them; efpecially in fome of the latter plagues, wherein they were fo remarkably diflingui/hed from the Egyptians : They feem now to be brought 'to a tender frame, and a difpofition to ibew much refpeft to God (fee Exod. xii. 27.); and were probably now v^ry forward to profefe themfelves devoted to him, -and tjrue penitents.

(2.) After the inftitution of an explicit public profsffian of devotednefs to God, or (which is the fame thing) of true piety of heart, this was wont to be req^irejd in order to, a partaking of the paffover and other facrifices a^d^^facramenta that adult perfons were admitted t«. Accorjdingly all the adi|lt.,p^rfons that were circumdfed

C0MMUNl05f IN THE VISIBLE CHURCH. Ijy

at Gilgal, had made this profeffion a little before on tht plains of Mo^b; ?as has been already obfervcd. Not that all of them were- truly gracious; but feeing they all had a profeffion and yifibility, Chrill in his dealings with his church as-to external things, adled not as the Searcher of Hearts, but as'the Head of th^ vifible church, acconl-.modating himfelfto the prefent ftate of mankiiid-; and therefore" he reppefents himfclf in Striptitre as irufting -his;people'8 profeffion ; as I formerly obferved. *

(3.) In degeneraie times in Ifrael, both priefts and

people were very lax with refpetSl to covenanting wi^k

God, and profefcng dewotednefs to him; and thefe pro^

feffions were ufed, as public profeffions commonly are

'ftill in corrupt times, merely as matters oi.form and cer^-

.many, at leaft by great multitudes. ' * r.

(4.) Such was the nature of the Levitical difpenfii-ition, that it had >jn no meafure fp great tendency to • preclude and prevent hypocritical profijfionti as the Ne^w Teflament difpenfation ; particularly, on account of th^ vailly greater darknefs of it. For the covenant of grace was not then fo fuUy revealed, and confcquently the nature of the conditions of that covenant not then fo well .known : There was then a far more*obfcure revelatio^i of thofe' great duties of repentance towards God and faith in.the Mediator, and of thofe things wheVein tnup liolineis confifts, and whtrein it is difUnguffhed from other things : Perfons then had not equal advari^agp tb .know their own hearts, while viewing themfelves in thhs •comparatively dim light.of Mofes* law, as nttw they have in the dear fun-fhine of the gofpeh In thsrt fta^ -of the minority of the churchy the nature of tnie^piet^'*, '^8 coniifting in the Spirk^ of adoptibh^ or ingenuous £1^ •love to God, -and as ^iftinguifhed flrom a fpirit of botti-agey fcrviic, fear, and felf-love, was not fo clearly made known« . The Ifraelitea were therefore the mor^" ready to miftakcy. for true piety, that moral ferfoufnefs and thofe'warrrt afifedlions'and refbli|ti6i1s tfiat rcfulted from thatj^V// of bondage, which' ftle^Ved itfelf in' ifrael. remarkably'at Mount Sinai J 'anti:.'wlu<;h throughout, afi

t40 QUALinCATIOMS FOR FUtL

♦he Old Teftameht-times, they wercf efpecially incident

(5.) God was plcafed in a''great meafure to wlnh at ^n^ftifer (though he did not properly allow) that laic^ nefs there was among the people, with regard to the vifi--bility of holincfs, and the moral qualifications requifitc to an attendance on their facram^nts; ad aHb he did in many other cafes of great irregularity, under that dark, imperfe^, and comparatively carnal difpcnfation; fuch as polygamy, putting away their wives at pleafure, the xevenger of blood killing the man-flayer, ^c. ; and as he winked at the woHhipping in high-places in Solomon^s time (I Kings iii* 4> 5.); and at the negledl of keeping the feaft of tabernacles according to the law, from Jo-ihua's time till after the captivity (Neh. viii. 17.); and as he winked at the negle6^ of the fynagogue-worfhip, or the public fervice of God in particular congregations, till after the captivity*, though the light of nature, together with the general rules of the law of Mofes, did fufEciently teach and require it.

(6.) It feems to be from time to time foretold in the prophecies of the Old Teftament, tliat there would be a great alteration in this refpdd^, in the days of the gofpeU that under the new difpcnfation there fhould be far greater puHty in the church* Thus, in the foremention-cd place in Ezekiel it is foretold, that ** thofe who are •• tyifi^h^ uncircumcifcd in heart, ftiould no more enter ** intoGod'sfanftuary." Again,Ezek.xx.37,38. "And *< I will caufe you to pafs under the rod, and will bring ♦* you into the'bond of the covenant; and I will purge ** out from among you the rebels^ and them that tranP i" grefs againft me." It feems to be a prophecy of the greater purity of tho£e who are vifibly m covenant ^tnth God^ Ifa. iv. 3. f* And it fliall come to pafs that he '«* that is left in Zion, and he that remaineth in Jertrfa-

♦ Frid:Conne9' Part I. p. 354—^536. aad^55, $$6, 9th Edit. ,Thc word tpanflatcd/y«<2yjij«/«, P&l. Ix&iv. 8, fxgnifies.(j^wW/«/ jind is fuppofed by the generality of learned flien to relate to ^unother&rt df ane'mblies,'

^ lem, fhall be called holy, even every one that Is writ-** ten among the living [i. e. has a name to livey or is *' enrolled among the faintsj in Jerufalem/' Ifa. lii. i. ** Put on thy beautiful garments, O Jerufalem, the holy *' city; from henceforth there fhall mo more come to ** thee the uncircumcifed and the unclean*'' Zeclw xiv. 21. '^ And in that day, there fhall be no morb ** the Canaanite in the houfe of the Lord."

(7.) This is juil fuch an alteration as mii^bt reafon* ably be expedled from what we are taught of the whole nature of the two dlfpenfations. As the one had canuj ordinances (fo they are called, Heb. ix, lb.}* the other a fplrttual fervice (John iv. 24.); the one an earthly Ca-naan, the other an heavenly j the one an external J&rvSs^ lem, the other Vifpiritual; the one an earthly high-prief^, the other an heavenly ; the one a *u>Qrldly fan6^uary, the •Other a fpiriiual $ th& one a bodily and temporal redemp* tion (which is all that they generally difcerned or undeiv flood in the pqffover)^ the other a fpiritual :and. eternoL And agreeably to thefc things, it was io ordered in prc^ vidence, that Ifrael, the congregation |hat fhpuld enter this 'ivorldly, fanduary^ and attend thefe car'nal ordi* nances, fhould be much more a worldly^ carnal congr^ gation, than the New Tcilarocnt congregation. One reafon why it was ordered in providence diat there fhould be fuch a difference, feems to be this, vi%. That the Mejfiah might have the honour of introducing ft JJate of greater purity and fpiritual glory. H<nce Goi is {aid to ^n^ fault with that ancient difpenfatipn of the covenant, Heb. viii. 7, 8. And the tiine of introducing the new difpenfation is called the time of re/ormatsartf ' Heb. ix. I o. And one thing, wherein the amendment of what God found fault with in the former difpcniatioa fhould coniifl, the Apofile intimates, is the greater/«-rity ^nd Jpirituality of the churchy Heb, viii. 7, 8* i u .

*4'^ ^ .. • : Qpi.^trrd;ATr6ks for fvll

OBJ^TCTION IV.

It 18 not reafbnable t<y-fuppofe, that the miiltitudes •whicli JohlvtlieB^^ft-baptized, msAc ^ profrffion of ^avirig^a<re, W hatdktiy fUch vjjihility bf triie piety, as has been infirted <^n-. " ''

< -

' - ANSw.•^^lbfe whom John baptized, eaim to htm con-^ftffirig tMrJiffiy -ni^feing a'pV-ofeffioa of fonie kmJ of re^ y>entahh$ and 'W 'i^^iiotJ^reafonable*to fuppofe,/the rtrpehP--ance they proft?fl^d waa'fpecifically or m \lvc\^' diverft •from that which He hkd-inftru£led them in, arid called •them 16,'which is Q.iS^^Ytpi^ntanc.e for the remlffton &fjim; •an^tthat i« feving repentance. John^s baptitm is called -the bapiifm of repete^mite for -I he: remiffion of fins : I know •not how fuch a-phrafe cart be reafdnably under flood any-^therwife, thaiffo as to imply, that his bapttfm was fome txliibitibn of that repenlanc^i and afealof the pVofefiion "4if it. Ba^lfifm is a feal of fonte fort of religious pro-•leffion, in adult perfons-c But the very name of John'^ •feaptifm fhew's,'that ifwas a feal of a profeffion of n> 'pBntance for the remiffion of Jtns*. It is faid,. Luke iii. 51^ ^"Jolrtl PREACHED the baptifm of repentance for :•* tlie- remiffion of fins." What can be underftood by this, but hh preaching that^men (hould now fpeedily tarn ite God^ by* true repentance ?in^ faith An tlie promifed Sa» iri^ui'i and cdme. and ccnfefi their fins^ and openly declare fjA^ repentance iriw^rds God, and faith in the Lamb of Crbd, and that they fhould confiirm and feal this then-^jrofeflion by baptifniy as well as therein receive the feal of God's willingnefs to remit the fins of fuch as had this iaith and-. repenta n ce* Accordingly»- we are told, the people^camt and nvere-^aptiz.'ed- -of' him^ egnfeffing /ifeiV^^/i>, manifefting and profeffing that fort of repentance ^^ti^ faith which \it preached. They had no notion of any other fort of repentance put into their heads, that they could fup-pofe John called them to profefs in baptifm^ but this ag-

eompznicd'with fasth in th^ Lamb whom he caUed l;hcm. \p behold^ {orM^preached v.o otlier to tliem. The peo* pie.that John baptized, iMToTclTcd botJi repentance for the. rem'ijjJiGn qJ Jinsy and alfo faith la the Mejfiah; as is cvi* deiit by Ads xix. 4,5. ** John verily baptized with the ** baptifm of repentance, faying unto the people, that ^^* they, fhould believe on him that fhould come after ** him;" /. e, on Christ Jesus.: ** When they beard. ** this [John's preacliingj they wqre. baptiicd in thc^ " name^of the Lord Jesus."

If it be objeAed here, tliat we are told, Matth. iii. 5,6. **• There went out to him Jerufalem, and all Jiidea, and '* all the region ix)mid about Jordan, and were baptized ** of him in- jQrdan, conf^fling their fins;" and that it. 15 not torbe imagined, all thefe made any credible profef-iiojj jof faving rcyentaiice and faith; I anfwer; No more is to t^e. underflgod by thefe exprefGons, according to t'Ke phra^feology of the Scripture, than.tliat there, was a ver)^ gr^^ refort of people from thefe places to John-Nor is any more to be underflood by the like term of nniverf^lity in Jqhn ill. 26.; ** ,They came to John, and ■*^*. fai^ V^^' .^^ RabHi, he th^t was with thee beyond. " Ji^r^ai;, ;to w.^Qm tKoUf .btta^'cw: witnefs, behold, the " .^ine'bzTplT^eth, aud^ ALL .MEN come to him;*' that .13^ there was a great jeforit to j him from all quar^. ters- It is in nowife unreaXonable to fuppo£e, there was", ifideed a very great number of people that came to John from the places mentioned, who being exceedingly moved by his. preaching, in that tin}e of extraordinary out-, pouring .of tlh! Spirit^ m^e profcfllon of the faith,-anti repentaiij^e which John preached. Doubtlefs there were, mapy n\oi;-c.piofeirors than real qqu verts: But ftilTin the great refort to John, there were .many of the lattei' cha-ratler; as we may infer from the prophecy; as appears by Luke. i. 16, 17. " And many of the children " of Ifrael fhall he turn to the Lord their God. And ** he (hall go before him in the fpirit and power of ** Elias, to turn the hearts of the fathers to. the chil-** dren> and of the difobcdicnt to the wifdom of the

** juft, to make ready a people prepared for the Lord." And from that account of fa£k ia Matth. xi. 12. ** From ** the days of John the Baptift until now, the kingdom " of heaven fuffereth violence, and the. violent take it ** by force." And in Luke xvi, i6. " The law and •* the prophets were until John: Since that time the <* kingdom of God is preached, and every man preiT-«* eth into it.'* Here the expreflion is no lefs univerfal, than that which is obje^^ed in Matth. iii. ^9 ^' -^^ ^^, thofe wicked Pharifees, that fo much oppofed Chrift, fome of them I fuppofe had been baptized by John, and then had a great (hew of repentance and faith; but they afterwards apoflatized, and were much worfe than ever before: Therefore Chrift fpeaks of them as being like a i^oufe from w/Ach ih ujickan fpirit is vifibly turned out for a whtkj and is left empty^ fwepty and garni/bed^ but afterward is repqffeffedy and has many devils inftead of one, •Luke xL 24, &c» Yet as to the greater part of thefe Pharifees, they were not baptized by John; as appears by Luke vii. 29, 30.

If it be further obje6^ed, that John in baptizing fuch multitudes could not have time to be fufiiciently inform* cd of thofe he baptized, whether their profeffion of god-Lnefs was ^creiEbk^ or no : I anfwer; That we are not particularly informed of the circumftances of his teach-/ing, and of the ailiilance he was favoured with, and the means he had of information concerning thofe whom he baptized : But we may be fure of one thing, v/2. He had as much opportunity to inquire into the credibility of their profefiion, as "he had to inquire into their doC" trsnal knowledge and moral charaAer; which my opponents fuppofe to be neceffary, as well as I; And this is itnough to filence the prcfcnt objedloni

OBJECTION V.

V/HRiST ra3rs, Matth. xx. i6* and again, chap. xxii. 14* that mamy are called^ but few-are chofen. By which it '\% evident, that there are many^ who belong to the njifihk churchy and yet hatfetv resJ and tmt faints $ Bad that it is ordinarily thus, even under the Netv Teftamenty and in days of gofpeHight: And therefore that vijibiliiy of /aint/h^9 whereby perfona arc vifible faints in a Scripture-fenle, cannot imply an apparent probability of their being real faints, or truly gracious perfons.

Answ. In thcfc texts, by thofe that are calMy arc not meant thofe who are vjflble faints^ and have the re* quifitc qualifications for Chriftian facraments; but all fuch as'have tke external call of the word of God, and have its offers and invitations made to them. And it is undoubtedly true, and has been matter of fa£^, for the moft pait, that of thofe caHed in this fenfe, many have been but only called, and never truly obedient to the cajl^few have been true faints. So it was in the Jewifli nation, which the parable in the twentieth "of Matthew has a fpecial refpeA to; they in geheral had the external call ai God's word^ and in general attended many religious duties, in hope^ of God's favour and reward, which is called labouring In God's vineyard; and yet but fe<uf of •them eventually obtained falvation ; nay, great multi-tudeB of thofe who were called in this fenfe, were fcandal" '9US perfons, and grofs hypocrites. The Pharifees and il>adducees were called^ and they laboured in the vineyard^ in the fenfe of the parabk; for which they expelled great rewards, above the Gentile converts or profelytes; wherefore their eye tuas evil towards them, and they could not bear that they (hould be made equal to them; But ftlU thefe Pharifees and Sadducees had not generally the intellediual and moral qualifications, that my opponents fuppofe requifitC iov Chriftian facraments; be-

N

ing generally fcandalous perfons, denying fomc funda-•niehtal principles of religion, and explaining away fomc of its moil important precepts. I^hus, many in Chri-ftendom are called, by the outward call of God's word, and ytXfe'tv of them are in a ftate of faivation: But not all 4hcfe that (it under the found of the gofpel, and hear its invitations, are fit to come Xa fiurameiUs*

That by thofe who ure calledy in this faying of our GaviouK* is njeant thofe that hare Abe g^Jpei-ofer^ and fiot thofe who :belong to the fociety of n^yible faints^ ts evident beyond all difpute, in Matth. xxii. 14. By the many that are caltedj are iplainly intended the many that are invited to the weddings In jthe foregoing paiable, we liave an account of thofe that from time to time were hidden^ or CALLED (for the word is the fame in the original-), ver, 5.«" And fent forth hisfervants te CALL ** them that were GALLED [Kax6a*xi rui? niitXM/tawMf]^ " and they would not come." This ha8'refpe£): to the Jews, who refufed not only fawngly to come to Chriil:, ^ut refufed fo much as to come into the .vifible church of Chrift. Ver- 4- ^ .Again he fent forth other fer-" -*' vants, faying, Tell them which are 43idden for CALL-'* ED], Behold 1 have prepared my dinner,'^ ^c Ver. 8, ** They which were bidden [or.CAI-LEDJ w^reinot *< worthy." Ver. 9. ** ,Go ye tbo'efore to ithe high-^* ways, and as many as ye fhall find,; bid [or GALL, xa\£(TcrTf]j to the marriage," or jau{^ial banquet; -repre-fentiag Jthe preaching'of the gofpel .to the Gentiles ^ who upon it i:ame :i^o ihe hinges houfe^ 1. e^ the vifible church, and aniong them wxe that had not a ^iued^Gsigf 'garmenty *who was hound hand and foot^ and cajl but wjhtn ihz king came: And then, -at the conclufion, Chrid adds .this remark, ver. 14. " For many are GALLED or •*' bidden [xXhTor], but few are chofea;" wjiichmuftiiave reference, not only-to the man laft mentioned, who caove into the vvedding-houfe, the Chriilian vifible church, .nvithout a wedding-garmeat; but to thofe alfo mentioned Ijefore, who were called^ hnt would not fo mucli as come •ifiio the king's houfe^ or join ;to the vifible Chriftian xrhurcb.

COMMUNION IN THE VISIBLE CHURCH. . 1^47

To fuppofe this faying to have reference only to that mie man who came without a *ufeddlng'gcrment (reprefent'' ing one that cometinto the vifihle church, but is not a true faint), would be to make the introdu^ionof tht^ aphoriim, and its confied^ion with wha^ went before, very ibrange and unintelligible,, becaufe then it would be as much as to fay thus, }^ Mub'ttudei came into the ** king's houfe, who were called^ and the houfe was full '^ of guefls ; but among them was found one man who ** was not chofen; for many are calledy but feiv ars ♦* chofen.'*

OBJECTION VI.

W HEN the ferrants of the houfeholder, in the pamble of the wheat and tares (Matth. xiii.), unexpectedly found Jkaret among the wheat, they faid to their mailer, *< Wilt ^ thou that we go and gather them up ? But he fail), ^. Nay^ led while ye gath^ up the tares, ye root up " alfo the wheat with them; kt Both groW together « until the liarveft." Which {hews the mind of Chrift, lihat we ought not to go about to make a dyiin&tcn between true faints and others in this world, or aim at any fuch thing as admitting true f^nts only into the i^hlt church, but ought to let^ b(^b be together in the ehurch till the day oi judgment*^

: yAN»w*. L Thefe things iii thi» parable Hare no man^ cer of reference to introduBion into the field, or admiffion into the vifible churchy as though no care- nor meafures Should be taken to prevent tares being finvn ; or as though the fervanla* who had the charge of the field, would have done well to have taken taret^ appearing to be fuchr and planted them in the field amongft the wheat; Nq» inftcad of this, the parable plainly implies the con« trary. But the words cited, have wholly refpeft to a CASTING OUT and purging the field, after the tares bad been introduced una^ivares, and contrary, to- de/ign*

Nij

through mens infirmity and Satan's procurement. Concerning purging tares out of the field, or calling men out of the church, there is no difference between me and thofe whom I oppofe in the prefent eontrovetfy : And therefore it is impoffible there fliould be any obje<5iion from that which Chrift fays here concerning this mattery againft mey but what is as much of an objo^lion againii them ; for we both hold the fame thing. It is agreed on all hands, that adult perfons, a^uaHy admitted ta communion of the vifible church, however they may/ behave themfelves fo as to bnng their fpiritual ilate into fiifpicion, yet ought not to be cqfl outy unlcfo they are obftinate in herefy ox fcanclal; left, while we go about to root out the tares^ we ftwiuld root out the ivheat alfo. And it is alfo agreed on all hands^ that when thof« re<« prcfented under the name of tares bring forth fach evil fruit, fuch fcandalous. and obftinate wickednefs, a& i» plainly and vifibly inconfiftent with the being of tni« grace, they ought to be a^t cut^ . And therefoi« it it impoflible that this obje^ion ihould be any thing to the purpofe.

» ...

A NSW. II, I think this parabfe, itrftead of bemg 91 juft, objection aga'tnfi the doctrine I maintain, i» on tbtf contrary a cleaf evidencey^r it.

For (I.) the parable ihews plainly, that if any arc introduced into the field of the houieholdeiv or church ol Chrift, who prove to be not ivheat (/. e. not true faints) they are brought in ttna<tt}ares^ or contrary to deiign; and that they are what do not p;x>periy' belong there. If tares are as properly to hefo^n in the field, as is the fpheaty which muft be the cafe'if^thcJjord'* fupper-bc a converting ordinance ; then furely no care ought to be talien to introduce ivheat only^ and no refpe6^ oiightta be had more to the qualities of wheat in foxing the field, than the qualities of tares ; ' nor is there anynnore ira« propriety in the tares having a place there, than the <ivheat: But this furely is altogether inconfiftent witk the foope of the parable* ^

(2.) This parable plainly fhew-», that thofe who arc in the vilible church, have all of them at firft a vifihiiityy or appearance to human Aght of true grace^ or of the nature of true faints. For it is obferved, tara have this property, that when they firtt appear, and till the produ£^8 of the field arrive to fome maturity, they have fuch a refcmblance of wheats that it is next to impoilible to dt^inguifh them.

OBJECTION Vn. •<

V^HRisT himfclf adminiftered the Lord's fupper to Ju. das, whom he knew at the fame time to be graceleft; which {% a full evidence, that grace is not in itfeif a r^-quiiite qualification in order to coming to the I^ord's fupper; and if it he not oequifite in itftlf; ^projrffion of it cannot be.requifite.

Answ. I. It is to me apparent, that Judas was not ^refent at the adminiflration of the Load's fupper. It is triae, he was prefcnt at the paiTover, and dipped with -Chrijl in the pafchal dijb* The three former Evangcliils* do differ in the order of the account they give of this ^ping in the dtfh, Luke gives an account of it after his account of the Lord's fupper, Luke x.\ii. 21. But Matthew and Mark both give an account of it before, (Matth. xxvi. 23. Mark xiv. 20.) And the like might be (hown in abundance of inflances of thefe three £van-g^eliil« differing one from another in the order of their narratives; one places thofe things in ht« hiftory after others, which another places firft; thefe facred hiiloriaofi not undertaking to declare precifely the date of every incident, but regarding more the truth of fafis, than the order of time. However, in the prefent cafe, the nature of the thing fpeaks for iifelf, and ihews, that Judas*s Sppmg with Chrift in the dyh, or his hand being with Chrift on the tablej or receiving a fop dipped in the t&flff jnuft be in that order wherein Matthew and Mark place

Niij

it in their hiftory, vi«. at the fqffover^ aDtecedent to the Lord's flipper: For there is no fnch thing in the Lord's flipper as ilipping of fops, and dipping together in the di/h; but there was fuch a thing in the paflbvery where all had their hand together in the difb, and dipt their fops ia the hitter fauce. . None of thefe three Evangelifts give us.any account of the time when Judas went out: But John, who is vailly more particular as to what pafied that nighty and is every wheve more exa6i as to the order of time than the other Evangelifts, gives as an account, and is very prccife as to the tkae, via. that ^efur tvhen he gave him the fop, at the fame time fent him ftway, bidding htm do quitkh^ what he intended to do; and accordingly *when he had received the fop, he ^uetU smme*-diately out, John xiiiv 27—30. Now this fop being at tlie paffdveTy it is evident he was not prefent at the Lard^t fupper which followed. Many of the beil expofitors ar€ of this opinion^ fuch as Van Mafincht^ Dr^-Doddridge^ and others^

Answ. II. If Judas was there,** I deny the confer quence,—As I have obferved once and again concerning the Lord's dealings- with his people under the Old Te& tament, fo under the New the fame obfervation takes place: Chrift did not come to judge the fecrets of mew, jior did orditiarily a6t in his external dealings with his difciples, and ia adminiflration of ordinances, as the Searcher of Hearts; but rather as the Head of the vifible church, proceeding according to what was exhibited ia profefiion and viability; hereio^ fetting an example to Lisoniniilers, who fhould ftand in his place when he was gone, and a£k in his name in^he adminiftrationr of ordi» nances. Judas had made the fame profeilion of regard to his mafter, and of forfaking all for him, as the other difciples: And therefore Chrift did not openly renounce him till he himfelf had deftroyed his profefiion and vifi<-bility of faintfhip, by pubEc fcandalous apoilacy» Sup-pofing then the prefence of Judas at th« Lord's fupper, lihi* affords ao cpnfequence in favour of what I oppofesi

Ansv. III. If they with whom I have to do in thi» tontroverfyy are not contented with the anfwers ahready given, and think there is a remaining difficulty in. thia matter lying againil myfcbemey I will, venture to tell them, that the difHculty lies full as hard againil their otvn feheme ; ^nd. if there be any fbcngth at all in the argument^ it i» to aU intents of the fame ilrength againft the need of thofe qualifications which they themfelvei fuppofe to be necefiary in order to an approach to the Lord^s tablcy as againil thofe which f think fo» Fov although they do not think renewing faving grace ne-r ceffary, yet thej&fuppofe moralferionfnefs or (as tbey va-rioufly fpeak) moraLfimenty iiL reHgion to be necef&vy ? They fuppofe it to be reqni^iey that perfons fhould have ibme kind of ferious principle and'View in coming to the Lord's table; fome fort of intention ef fobjeiSlingr themfelyes to Chrift, and of feeking and fierviiig jiirn^ in general; and in particular fome reHgijpttff end in com-» ing to the facramental fupper^ fbme religiOLiis refpe^.ta Chrill in it. But now did not Chrift at that time per<> £e&ty ^nowy that Judas had none of tkefe thing»f He knew he had nothii^ of jSnrerity m the Chiiilian reti-* ffien, or of regard to Cirrifi in that ordinance^ of^any K>rt whatfoever; he knew, that Satan hkd entered inia hm and filled his hearty and that he was then* ehenfhin^ in himfelf a malignant malicious fpirit againil hie roa» fter^ excited by the reproof Chriil had lately gfiven him (compare John xii. 8. with Matth. xxvL 8^-*i6. and Mark xiv. 4—11.);, and that he had already formed a traiterous murderous defign againft him^ and was now in the profecution of that bloody defign, having a6iually jafl before been to the chief priefts,. and agreed with them to betray him for thirty pieces of filver. (See Matth. xxvi. 14,15^ 16. Mark xiv. 10, ii. Luke xxii. —6. and John xiii. 2.) Chriil knew thefe things, and new that Judas was utterly unqualified for the holy fa-crament of the Lord's fupper; though it -had not yet been made known to the church, or the difciples—^ Therefore it concerns thofe on the contrary part in thi$

t;2 ^ALlFlCATlOlf S FOR FULL

controverfy, to find out fome folutibn of this difiScuIty, as much as it does itie; and they will find they have ai much need to take refuge in the folution already given^ in one or other of the two preceding anfwers to this objection.

By the way I would obfervc, that' Chrift's not excluding Jttdas from the paffover, under thefe circum-ftancesy knonv'mg him to be thus unqualjfiedy without fo much as moralJinceritj^ flee, is another thing that effectually enervates all the ftrength of the objeSioxv againfl me, from the paffoFoer:. For Judas did not only in com** nion with others fall under God's ihi^ command, in the* law of Mo£S?s,_ to keep this feaft, without any exception of his cafe there to be found; but Cbrtji himfelf, with his own hand, gave him xkitfop^ a part of the paf* chal feaft ; eren although at the fame inflant he>had in yiew the mlm's fecret widtcdnefs and hypocrify, the traiterous deiign which was then in his heart, ^nd the horrid ronfpiracy with the"chief priefts, which he had already entered into, and was now in profeoutioit of: This .was then in Chrift's mind, and he intimatieS it to him, at the iame moment when >he gave' him the fop, ikying^ What ibmi doft^ da ^ickiy, Tiiis demonftrates^ that the objedion from the pajfomer is no ftronger argu<< tnent againft my^ fcheme, than the fcheme of thofe whom I oppofe; becaufe it is no ilnHiger againft the necefiity a^ JcmSifytng grace^ the qualification for Chriilian facra* meats, which I infill upon, than it is againft the necef« fit)r <^ moraifenmjntfs wjinceriiv^ the qaalificattOB Which they infidi upon.

^omm<;nion m T^iE tisiBLr CHURCH. 15J

OBJECTiaN VIIL

1F fanStfying grace be a requifite qualification in order to perfons due accefs to Chriftian facraments, God would have given fome certain htle^ whereby thofe who arc to admit them, might know whether they have fuch grace^ or not.

Answ. This objeid^ion was obviated in my ftating^ the queftion. However, I will fay ^mething further to it in this place; and would here obferve, that if there be any ftrcngth iti thit objed^ion^ it lies in the trutb of this propofitton, v». 7'hai <ivhati*oer qwaij/katicns are re*^ qw/k& in order to perfons due accefs to Chriftian faeramcnts^ God has grben fome certain mle> laherehy thofe 'who admit them^ may kno*tv nvhether they have thofe quoRficathnsy^ or not. If this proportion is not ^rue, then there is no force at all fn the ar^^iimeiiti Btit I dtre fat^y ^:iere is not a divine, nopChiiilian of common fetife, on ttie face of the earth, that will afTert and lland'to it, that thta proportion is true : For th«re la * none will deny, that fome fort, of belief of the being of a God, fome (etl^of belief that the Scripture^ are the word of Gdd; tha^ there is a future ilate of rewards aYid punifhinents, and that Jefns is the .M^fiali, • are qualifiGatiotis i^quifite ia Older to>p^fons due accefs to Chriftian facraments-;-and yet God has given thofe who. are to^ admit perfons* no certain rule,' wherefcy they may know whether they* berteve any one of thefe things. Neither has he given hisf miniilers or churches sMY-certam ruk^ whereby they may know whether any perfon that offers himfelf for admit-^n to the facrament, has any degree of moral Jmcerity^-moralferioufnefs of fpirit, or any inward moral qualifica-'. tton wh'atfoever, Thefe things have all their exiftenc^ in the foul» which is out of our neighbour's Wew. Not therefore a certainty^ but a prof^on aiid nf'tfibiliiy of tdeffi' (faingsr-muft be the r^Ie of the chvuxh's proceeding ^ an4

it IS as good and as reafonable a rule -of jadgment eoB' ccming Javing gracef as it is concerning any otiicr internal inviiible quali&catioBi^ which cannot be certaioif known, by anj but the fubje<^ himfelL

OBJECTION IX*

XT/an3t/yi/tggrace be reqniiite to a^due approach.to tlie « Lord's table, then no man may come but he that knows he has fuch grace. A man mitiil not only think he has a right to the Lord's fupper* io^ order to his laW' ful partaking of it ^ but he mull, knono he has alright. If nothing but faaSification gives him Z/rtal right to-the Lord's fupper, then^ nothing (hort. of the kno^vledge of fan£tification gives him a knovm right to it: Only aa Qpimon and probabL hopes, of a right wHl not warrant hii coming,;,

. AN8fW, L. I deiire thofe who infiil oh this as anih^ vincible iurgument^ to consider calmly whether thejf th^mfelves ever iSdf, or ever wiii fbind to it. For here thefe two things are to be ob&rved: '. (i.) If no man may warrantably come to the Lord'» fupper, but fuch as kmmf they hare a r^hty then no trn^ 4ionverte0i perfons may come unleis. they not only thiakp but ino*uf it is the mind of Gee/,,that unconverted perfons fhould come, and Ino^ tiiat hedoeft not require grace ia> order jto xheic- coming*. '. For unlefs they know that, men may come without grace^ they cannot know that, they themfelves have a rights to.come, bAr^g loithout grace^ And will any one alTertand ftand to it» that of neceflity all adult perfons, of every age^ rank, and condition of life, mull be fo verfed in this controverify,, asjto have, a; (Certainty in. this matter, in order to .their ^«ming to Jthe Lord's fupper ? .It would be mofl: abfurd for aayi to.aC-ftrt.it a. point of cafy.proof, the evidence .-jof which) is" ii^ clear and obvious to every one of every capacity, as ti0 fuperfede all jcxccafiQn fpr th^ir b^iag ftudied iu divin

nrty, in order to a Tccrtainty-of its truth, that'pcrfoni may come to the facred table of- the Lord, notwith-ftanding th^fjr know themfefves to be uncon'verteli'i Efpe-ciaJly confidertng, it feems a matter of plain faft, that the contrary to this opini<*n has been in general the judgment of Proteftanl divines and churches, from thd Reformation to this day; and that the moft part of the greateft divines that have ever appeared in the worlds who bave (pent their lives inthe diligent prayerful ftudy of divinity, have been fixed in the reverfe of that opi* nion. This is fufficient at leaft to fhcw, that this opinion is not fo plain as not to be a difputable point; and that the evidence of it is not fo obvious to perfons of the loweil -capacity and little inquiry, as that all may come to a certainty in the matter, without 'difficulty and 'Without ftudy,—^i would him\bly aik here^ What ha» been the 'Cafe ki fa£l: in our churches, who have pra^li^ ed for fo many years ©n tins principle ? Can it be pretended, or was it ever fuppofed, that the communicants in general, even perfons of-mean intelledhials and low education, not excepting the very boys and girls of fix-teen yeans old, -that have been taken into the church, iiad fo fludied diviifity, as not only to thinks but kno^a^^ that our pious forefathers^ and almoii alP the Prot-eflant •Skid Chriftian divines in the world have been in an efrer in thi^matter? And have people erer been taught the mecejjity of this previous knawledge ? Has it ever been I inftlted upon, that before perfons come lo the Ldrd'n tapper, they muil: loekfo far into the cafe of a right to the Lord's fupper, as to come not only to a full fettled ^opinion, but even cert&mty in this point ? And has any Ofle minifter or chureh in their admiffions ever proceeded .on the fiippofition, that all whom they took into communion-were fo verfed in this controverfy, as this c6mes -to ? Has i»*t'ver been the manner in examining them as -to the fufficiency of their knowledgey to examine them as to their thorough-acquaintance with this-particular controverfy? Has it been the manner to put by thofe who Jiad only an opinion and not a <:e]1;aittty ; -even as the

frb^ who could not 'find their reglfiety were put by» till the HiJit^er could be determined by Urim;and Thmn-xnim ? And I dare appeal to every minifter, and every member of a church that has been concerned in admits ting communicants, whether they ever imagined^ or it €ver entered into their thought, conftcemiag each one whofe admifiion they have confented to, (hat they had }ooked fo much into this matter^ as not only to have fettled their optn'ton^ but to be arrived to a proper cer* ia'mty f

(2i.) I defire it maybe iiemeHibered, the.venerabk author of the Appeal to the Learnedy did in his minillry ever teach fuch doctrine from whence it will unavoidably follow, that no one unsmverted man in the world can knoiu he,has warrant to come to,thei Lord's fupper. For if any unconverted man has warrant to worihip his Maker in this w^ty, it n^ud be. b^caule (l>od has. ^''^^ Jiim vsrarrant by the revelation of his mind i^ the. Holy ."Scriptures. And thereforjc if any unconverted man> not only thinks^ but iaows, he has warrant fropi God, he muft of confequencq^ .not only thinif but ifKxio^ that the Scriptures are the word of .Qpd. B}it I beli^v^ all that furvive of the ftated hearers of that eminent divine, apd all who were acquait^ted yirith him, w.ell remember it ,to be ^: dqdirin^. whipli.he often taught »nd mtioh in-ffi(ied on, that no natural m^n inoi^s the Scripture to be jthe word of God; that although fuch may think fo, yet .they do not know It; and that at beil they have but a Aouhtful '{fpinhn -: -And lie often, wquld «xprefs himjelf thus; No natural man is th^ro^gkly cgnyinced^ that the Scrlpturis are the' ^mord of God; if they *were coavincedf they would he g^med, , Now. if ib, it^is impoiBble aoy na-,tural Hian in;the woiid (H^uld eseT.kmvj^ it is his lights ,in his prefent condition, to come to the Lord'sffupper. TruCs he may think it is hU light, he may have Ihat opp-nion: But he cannot knosu it; and (b muil not come, according to this argument. For it is only the word of God in the Hply Scriptures, that gives a man a right to woHhip the Supreme Biding i;i this facramental maimtar^

COMMUfetlON IN THE VISIBLE CHURCH. l^f

and to come to htm in this way, or any other, as one iTL covenant with him. The Lord's fupper being no branch of natural worfhq), rea£[>n without inilitution is no grdimd of duty or right in this aiiair. And hence it is plainly impoflible for thofe that do not fo much a» know x\ic Scriptures are the word of God, to inoiu they have any-good ground of duty or right in this matter. Therefore, fuppoiing unconverted «ieo have a real right, yet fince they have no inown right, they hai^C no- warrant (according to the argument before us)^nt^t^e and nfe their right; and what good then can their right do them ? Or how can they excufc themfelves from pre-fumption, in claiming a right, which they do not inoW belongs t^ them ?—It is faid, a probable hope that per-fbnstare regenerate, will not warrant them to come-; if * ^y come, they take a liberty to do th^ whicli they do not kna<u) God gives them leave to do, which is horrible prefumption in them. But if this be good arguing,. I may as well fay, a probable opinion that nnregene-rate men may communicate, will not warrant fuch to do it. They muft have certain knowledge of this; elfe, their fight^ being uncertain, they run a dreadful venture in coming.

Answ. II. Men are liable to'doubt concerning tlieir moruljincerity, as well as faving grace. If an unconverted man, feniible of his b^ng under the reigning power of* fin, was^ about to appear Solemnly to thvn the covenant (as it- is commonly called) and to prolefs to give up himfelf to the fervice of God in an univerfal and perfe-<pering obedience ; atid ^t the fame time knew, that if he did this, and fcaled this profeffioil at the Lord's fupper, without moralJincerity (fuppoling him to underftand the meaning of that phrafe), he fhould eat and drink judg^ fnemt to himfelf; ahd if accordingly, his confcicnce !5cing awakened, he was afraid of G od^J judgment; in this cafe, i believe, the man would be every whit as liable to doubts about his morcdjlncerity^ as godly men are about their gracious fmccrity. And if it be not matter of fa6^,

I

that natural men are Jo often exercifed and troubled with doubts about their m^raljincfirity^ as godly men arc about their regeneration, I fuppofe it to be owing only to this caufe, vi%, that godly men being jof more tender confciences than thofe under the dominion of^ fin, are more afraid of God'^ judgments^ apd more ready to tremble at his word. The.divines on the other fide, of the queflion^ fuppofe it to be requifite, that icommuni-•cant^ ihi»id<| believe the fundamental do6):rines of religioA nvith'i^ibi^r,heart (in the fenfeof A(Sts viii. 37.)] Jthe do<ftrine of Three Perfons and One Gody in particular: But I think there can be no reafonable doubt, that natural men, who have fo weak and poor a kind ^i faith in thefe myfteries, if they were indeed as much afraid of terrible cpnfequences of their being deceived in this matter, or being not morattyfincere in their profe^Kon of the truth* as truly gracious men are wont to be of delufion con* cerning their experience of a work oi grace, or whether they are evangelica^y fmcer^ in phufing Gipd .for their portion; the former would be as frequ^Iy. e^cercifed with doubts in the one cafe, as th^ latter in the other-And I very much qufiflion^ whether apy divine qvl th£ other fide of the controverfy would think it j^eceiTa* -ry, that natural men in proft^ffing thofe things fhould mean that they ^now they are mortdlyjincerey or intend any more than that they t-ruft they ha.ve that liiicerity, •lb far ^ they know their own hearts. If a man fKould come to them, propoilng to join with the church, and tell them, though indeed he was fpmething afraid whe* ther he believed the doSrine of the Trinity w«^^ ail hi4 heart (meaniBg -in a moral fei^fe), yet that he had ofteo examined himfelf as to that matter >^ith the :utmoj[t im«-partiality and flri^^nefs he was capable of, and on the; fvhole he found reafons of probable hope, and his pre^ ponderating thought of himfelf .was, th^lt he was Jincerj^ m it; would they think fuch an one ought to be rejedi.^ ed, or wojifild .they Mvife Jiiim not to come to the facra^ ment, becaufe he did not certainly know he ;ha4 this fi^. t?erity, bvit only thought he Md it 1

Ak^x^^ III^ If we fuppofe fanftifying grace to b^ rcqaifiie in ordet to a being properly qualified, according to God's Wowl^ for ai» attendance on the Lord'* fuppcr^ yet it will not follow, that a man muft know he has this qualification, in order to his beitig capable of tokfcientiovjly attending it/ If he judges that he has it^ according to'the beft light he can obtain, on the moft careful exaliiitnation, wifli tbe improvement of fuch helps as he can get, the advice of his paftor, l^c» he iiiay be bound in confcUnce %b attends- And the reafon is this ; Chrlilians pavtaking of the Lord's fupper is not a matter of mere clatrffy or right and pfhnhger but a matter of duty' Bild thkgation; being an afFatr wherein another (even Ood) has a clmm and demand oH us, AikI as we ought to be carefuly on the one hand, that we proceed on good grounds in- taiking to ourfelves a privilege, left we take what we have no good claim to ; fo we fhould be equally careful, on- the other hatid, to proceed on good grounds in what We with-hold' from- another, left we A& not with*hold that froj:)[i him which is- his due^ and whicii he juftiy cballengetf from us;^ Therefore in a eafe of this complex natiu-e, v^^ere a things is both a matter oF right or privilege to us, andalfo a in setter of oMigation to another, or a right of his froAf tks, the dan<^ ger of {proceeding vnthmti nght and truth is equal both' waysf and confequently, if we cannot be abfolutely fure' either way, here the beft judgment we can form, afteif sdl proper endeavours to know the truth, mull govemr and determine us $ ethtfrwife Ive fhall defignedly do that wherebyX according to our own judgment, we run the greateft riik; which is Certainly contrary to reafon. If the queilion were only what a man has a right tOy he might forbear till he were fure: But the queftion is* not only whether he has right to attend the fupper, l>ut whether GW alfo has not a right to hig attendance thene? Suppofing it were merely a privilege, which I am allowed in a certain fpecffied cafe, and there were no eommand to take the Lord's fupper even in that cafe^ but yet at the fame time there was a command not to

take unleft that be the cafe m fa€l, then^ fuppoling T aift uncertam nvhfther that he the cafe *with me or noj it witt be fafeft to abftain : But fwppoiing I am not only forbidden to take it, unlefs. that be the cafe with rae, but pofitively commanded and required to take it, tf that be the cafe in fa<5l, then it is equally dangerous to negh& on uncertainties, as to take on uncertainties.^, lu-ftichta critical fituation, a man itiuft aft according to the beft of his judgment on his cafe ; otherwife he wilfully run* into that which he thinks the greateft danger of .the twoi

Thus it is in innumerable cafes in human.Jife. I ftiiili give one plain inftance: A man Ought not totaJccupiG^ him the work of the nmtijhr^^ linUk'^ealkd to it ia.thc providence of. God; for A man has-no rig'ht(jbo /k?ifc tUf hoH9ur to himjelfy uidefi cedyd.'afQod. Now letHi»..fupt pofe a young man, of a liberal education^ and well acv complifhed, to be at a lofs whether it is the, will of God that he ftiould follow the wofk of^he minHtry ; and ht examines himfelf, and exaniiineA hia circunaftancesi iWtth l^reat ferioufnefs and folemnj p-aycfk'-and welhcDBAdcw and weighs the appearances in diviner^H^e^^iiibiiicie-1 - Aii4 yet when; he has done aU» hci ?& not. coino tofa profjcf certainty, that God c^ls him to this work^ feut' howrt ever, it looks fo to hSm, according to the ©eft light lift can obtain, and the molt carefy^jiidgmeRtJje jcaii Jbrnr;;^ Now fuch a one appears obliged in confcience to gt^^ him^ fclf to .this work. ' He mnii by «6 -jnean® fiegk!6^ tt/te^ 4er a-notion thjathe tnuA not t^e tbk honowr toihivif^ till he i/wwi he has a right to k'j becaufe, tho«gii'itrbft indeed a pr4vilepe.^ yet it is.not a matter <A merje prinki|f<]^ but a matter of duty too;, and \i he neg}e<Ss ft -anwR thefe circumflcfncesy he neglefts what^ according to his own. bell jttdgntentj he tiinh< Gjod-requirtslof htm^-and ta& him to; wWch is to iin againft his confdekcel - i

As .to the cafe of thtfiriefls^y thai cduld; not'find thdw ugtjier (Ezra ii. )* aBedged,in' ife Apfed to*'the- Learmdi p. 64*. it a{^)ears to nje of no force in titEiargument; fori if thofe/>*'2£/?j had had neverfogreattf^frf«jif ifBthemfehrce* <^f tlieir pedigree beii^g goodito? ofahctr being!de&eiuLi

td from priefij^ and fhould have profejfed fuch aflurance, yet it would not have a^led; nor did they abftaln from thcpri^hood^ becaufe they wanted fatisfaAion themfelves, but they were fubjedl to the judgment of the Sanhedrim; whofe rule to judge of the qualification fpoken of, God had never made any profeffion of the parties themfelvesy but the vifibility of the thing, and evidence of the fa£t to their own eyes: This matter oipedigree being an ex^ ternal obje6l9 ordinarily within the view of man ; and not any qualification' of heart. But this is not the cafe with regard to requifite qualifications for the Lord^s fup* per^ wliich being many of them internal invifible things, feated in the mind and heart, fuch as the belief oi a Su* prem^ ^Being, ^^, God lias made a credible profeffion. of th'efe things tlie rule to dirc£^ in admifilon of perfons to. the ordi^nce: Who in making this profeflion arc detemnned add governed by their own judgment of themfelve&» amd not by any thing within the view of tbe church..

*r ' OBJECTION 3C

HE natnral: confec^iience of the do6lrine which ha9 been 'maintained, ts the bringing multitudes of perfons of a tender confctence and true pietjr into great perfiexities; who being at a lofs about the flate of their fouls, muft needs be as much in fufpence about their duty : And it 18' not> neafooable to fuppofe, that God would orde» things fo in the. revelations of his will, as to bang hu 9Wttpe9pk mUi fuch ptrplexftiei^

•' Answ. I. It is for <aumt of the like tendemefs of con-Icience which the godly have, that the other do6irine which infifts on moral fincerity, does not naturally bring thofc who are received to communion on thofe principles, into, the* itB^^ perplemkety through their doubting of their merat fmcerity^ of their believing myftcrics with sll Aar biorh Uc. as has been already obferved. And %

Ouj

being- free from perplexity^ only through: fiupiSiy awl hardnefs of heart, 13 nvorfe than behig in the greiateft perplexity through tendemefs of eoafcience,

Answ. II. Suppofing the doctrine which I have maintained, be indeed the do6bine of Ood's wtmdy yeft k will not foQow,- that the perplesfaiet tru£ &iihts are iat through doubting of their 'ftate, are effe^owing^ to the revelations of God's word* Perplexity and*! ^i^b-efs. of mind, not only on occaiion of the Lord^ fuppery bc^ innumerable other occafions, is' the natur^ and unaToid' able confequence of true Chrtftians doubting of their jioie^ But {hall we therefore fay, that all thefe* perplexities axe owing tb the tuord of God? No, it is not owing to God^ nor to any of his revdations, that true faints ever diDitibd of their flate; his revelations are plain and clear, and his rules fufficient for men to determine thfiii* oww con-* dkion by : But,. foJ? the moft part, it is owing to theif own flothy and giving way to their Jinful difpofition&» Muft God's inftitutions and revelations be anfwerable for all the perplexities men bring on themfelves, through their own negligence and itnwatehTulnefs?' It Is wifely ordered it fhould be fo, that the faints ihould efcjw^S perplexity in no other way than tha^ of'greatsihi^eSr> diligence, and maintaining the fively,^ laboniiKiS} andfel^ denying exercifes of religion. ' .

• It might as well be faid, that it is unreafbnable to fuppofe, God fhould order things fo as to brifvg his owfi people into fuch perplexities, as doubting faki^are^ wont to be exercifed with in the fenfible aporosu^hes oi death} when their doubts tend tovaftly greater/i»^4?wflrf,^ than in their approaches to the Lord's table. If Chriftian$ would more thorou^^y exereife themfelves unto- goMi^fsy labouring always to ke^ a confcience void of offence both towards God and towards tnan^ it would be the way to have the comfort, and tafte the fweetnefs of reKgion. If they Would y© run^ not las wtcertMniy ; fi[fighty' not as'they that beat thr air; it wbuld be the way for them to efcape {lerplexity^ both in ovidMianees and providenset^' and t#

n^oiice and enjoy God in both.—Not but that doubting of their Hate fometimes arife»from other caufes, be-fides want of watchfulk^s; it jnay arife from melancholy, and fome other pecidiar difadvantages. But how<«> erer^ it i» nqt owing to Godf ft jnenEelaticmsr nor 'inlHtii-tsony;. which^^ wtiatfoevec we may ixtppofp them to be^ ^toSl -not pTtsvenb the petpk&itKs cifuth perfons. >

AmTsw^ ML^ It oppsarsF to nae^reaibnabk to fuppofe^' that the do^rine 1 maintain, if unvoerfally embraced by God^s people, however it might be an. accidental occa-fioQ 6f-/inr^iSr««ry in'many inftaaces, through their owiv kifirmity; snd fin; yet^ on the whole, would be » happ^ accafit>ivof mush more>f^ii^n^tQ the faints than> trouble/ aa at -would 'have a tendency^, on every return of the-\jov^^ ft^cTyX to put them oa the ilriSeil examination and trial .of theftate o£i their tfoufs, agreeable to thatf nde of the Apoftle, i Cor. xi. 5$.j The »<y^<S of which gieat diity of frequent' and thorough /df-examnation^ £eems to be one nunn caofe of the darknefs and perplexi'<^ ty dF the faiate,. and Jthe reofon why they have fo iittle> oomfiort w ondinauicesy and fo little comfort in genend^-^^ Mcv'Stod(laixl''6ften ^ught hi& people, that a/furanc& i^attdmtbh^ rsiVL^ that* thoie who are true laitits mtght^ know it) if they would ^ i.e. if they> wt>i}ld ufe'proper mean! and endeavours in order to it.---«And if fp, then^ certainly it is not jail, to charge thdfe-perplexities -on 6m/V infiitutionii^ which arife through taem neg&gmce ^ Bor would it bejnil oh the fuppbfitlon of God's ii]^tu«» tkms being ftiph as I fuppofc them to be.

'. > I

i I

•i)' •: • .' • • »;. u Is, ^ '. '., t •

|64 QyAI^IFICATfONS^FOtl Ftrtz.

OBJECTION XI.

Y ou may as well fay^ that unfan^^tfied perfons uiay not attend iiny duty of divine worfhip whatfoever^ as that they naay not.'attend the. Lord's £upperj for all duties of worfhip are holy^ and require holinefs^ in order to an acceptable performance of thenr, as well 'as that; /

• • ' .■ . . •' t . • i / ■ ; r . •

Answ. If this argtiment has any foundation at'all, it has its foundation in the fuppofcd truth of the follow--,ing propojitiofis^ .viz. IVhofoever is quaftfied for adr^jton to one duty ofdltine ivorJUp^ is\^aitfied'foK adrmffl»n'toaU$ and he tJyat is unfualffied'/orceme^ and ma^ bef<kUdden oni^\ is unfiudlijtedfor ally and^ ought to be tdiowed.ta aUendtumim But certainly tJiefeJuOTpofitioris are. not true, '•■. IThere are many who are quailed for fome duties of worfhip^ and may be alloixxd^ and are by no meant to h^ forbidden to attend, them, who yet ire not qualified for fome others* nor by any means* to be admitted tothem^ As every body graii^Sif the unbapti^ed^ the excomtmunieated^'he-retica^. XcamMojiis live^Sy. '-^a may be admitted to heai^ Ijhe imrd pr;eached ; neverthelefs they are not .^o bcaU l^wed to cohie to the Lord's fupipcF- ELven exconunu* nicated. perfons remain ftiU under the law of the Sabbath; and are not to be forbidden .to c^ferve the Lord's.day« Ignorant perfons,. fuch as have not knowle<%e fuHtcient for an approach to the I^ord's table, yet are not excuf-cd from the duty of :prayer: Tkey may pray to i God. to inftrudl them, and affift them in obtaining knowledge* They who have been educated in Arianifm and Socini* anifm, and are not yet brought off from thefe fundamen-tal errors, and fo are by no means to be admitted to the Lord's fupper, yet may pray to God to affifl them in their fludies, and guide them into the truth, and for all other mercies which they need. Socrates, that great Gentile philofopher, who woHhipped the true God, as he was led by the light of nature^ might pray to Cod»

COMltfUtirOfi XVTHI nSMLE'CHTJRCH* <l6f

atid he attended, his duty'when he did fb. ;* although h^ knew not the rerclation-which God had made xrf • himt £elf in his word» . That great philufopher that \ra& con» temporary-with, the A|ioiiUe Pani, I mcsin« Sebeoay who held* one Stipreme'Being,, and Iradin-inxDyirefyd^ right Botiona of the diviiietperfe£li0iis ahd^onden^ey. tfaougSl he did not enabrace the gcifpe}^ .whfcfi at:'that* dsiy wii preached in the wbiM; yet might piayto t^iat SifjflrenW Being whom he acknowledged. And- if his brdther palHb at Cbriilkth, when^Paifi preached there, had pray^ ed to this Supreme lEriing to gnit^e hinr into tiie truth».. that he mig&t karaw whether 1^ do^binc EauL preached ytas triseA-he therein would^haVe ai£Hdd!very becoming rreafonal^ecxeatiire^and anyioine iwanldiiawefadbed tviK seafonabiy in' ibfbidding him •;:' hup yet I&iveiy' leither of thefel inen'> wSas qualified for tbe/ChH^ianiaci^fflenfsi. 80 that' it is apparent»there*is and oUgfat: tit be. a Sjtinc^ Hon made between duties of <worihip,.widkrefpe& td qualifications for them; knd:that whkh'^iff a. fofficient fualifieationi for.adniifiiQai' tb jodpo doty, I is' noS {lufoy;^ aUI And therefere th&-i>dfiti&n is:<nod tnicv; wfaick is^rthff fooadaitiop Mioredn the Iwholid vixelght' of' Jliis> sh^itnieii^ reiBs. To fay^* that' *akhoughr it be tror^'tdidrs'oi^t.to be a dxftin^b'an mide, in admiifion^io dixtiesr<DFw9Drfhip|i. «dth:rcgarditoJx33iie iqusdifications^ yetfkofiBfyiRg graoff is iK>t one of thofei qualifications that ^ make the dilFer-> tf noe f woidd be hot a giving np - the arguihenit^ pid » per&r6il9eg^fxig^the'q«ieftxon. ■ ' r .. ■•' i

It hhadf tliere.xaa be aa freajhn t^&gne^ "K^hytim*! (an^fied per^Dns nsay -attend:ol&r dudes,of worfhipyl and sot the I.jordit fuppetf. But I hundbly conceit llits^ mtift be an inadvertence. For there is a reaioncvery^ ebyious fcOinr that neceffary and '^trf notable S/HtiSwtti among dutiei of >wor{hip^ • which follaws: > • '. -1 • 'Elv^re■ kre ^fune £btties,'. of wcwihip, that 'hnply W prtif0otp c^ Qod^>s C99mata; who^e \£ry nabil^^d de>i' fign* is an. ethibitimr of' thdfe vital;a^ive p#ineiple&iand» ixrtvard ^ercffes^wdieteia. con^ftst the i»iuiitidrt of the €4^ ^tmmi'cf >grace^' ov^hat union of (end ta Ood^ whichtii

the union between Chifift and his fpoufe, entereif into by an inward hearty coVifentingto that covenant. Such are the Chndinn.ja^ranientsy wht^e very defign is to make: and confirm a preftfioM o£ coniplianee with that COYenatity and v\iiofe'very hatmc^ is^to exhibit or ex^relt jdie umttng Atlas' of'the foul: Thpleifacramental duties there&ore caonot, by any whofe hearts'do »ot really con-fent.to that covenant, and .whofe ;fouls do not truly clofe with Chrift, ibe .aftendied, withoiEt either their being felf-de'ceiVed^ or elfe wilfufly making a felfe prolei&oi^ and lying in a very aggravated imiilnec. < . 2» There'9xe.Qti>eridutus, which arc ab/:iii their own nature an exiailiitioa of a dofoenatU'Union with God» or ai any compliance with: the condition of the. covenant .of grace; "b^t.^rcithje expreffion bi genera! ^'trtues^or sir* tues in their largeft extent, inciudiiig botlv fpecial and common, lihuifrayerf. or ^tBdng: mercyi of God,, is in its own natuxc no profei&on^of a compliance with the co^ venaat of grace:. It is an icKjnreilion.of fonie .belief of the b^ing ;of a God,, an. ex^cfiion of flcmieifenfeF of.oou wants* fomerfesfe of/ our hoed di fael^^i and fonie fenfe of a need of God's help^ fbme fenfe of.our depemlauicey Csfc, but not.oniy fucH a £(^nfe of thcfe things'as is fpi-^ ritual and faving. Indeed there are fome {nrayeri pro* per to be made, by Jmntif and many .things proper.to.faie exprefled by them in prayer, which imply the profef&on of a iipiritual union o£ heart to God through Chriil; .but fuch as np Heathen, no heretic,, nor natural man what*' ever, can or ought to make. Prayer ia general, and ailing mercy and help from God, is no more a profe£-fiot^ of confent to. the covenant of gxuce,'than readiirg* the Scriptures, or meditation, or performing any duty of nxorality and natural religion. A MahDnsetan may aa well aik mercy,, as hear iDibru^ion: And any natural man .may as well exprefs his defines to God^ as hear when God declares, his will Xcc. him.. > It is: true, when, an unconverted man prays^ ther nt^z/zA^-of his domg it i& iinfid : But whest- a natural man, knowingihtmfel£ to be tOf comes to the Lbrd^s fupper^ the very inaitir of what

ke does^ in reiptBi of the profeifiqn he there xndkes, and ^s pretcc^fion Jto lay hold of God^ covenant, is a ^f and a lie told io the mofi; (blemn manner.

In a woFdf the venerable Mr» Stoddard himfelf^ in hia jDa^rm£ of In/iituied Churches., has taught us to diftio-guiOi between mftituied and natural a<5b of religuxn: The viard and praygr he places under t3ie head of mora} duty^. ajidvcopfidets aft common to aU; but the facrammts^ ac->-cording to. what he iays there» bfeing tn/TUuted^. are of J^edal adminiftration, and muH be limited agreeable to £he iniititution.

OBJECTION xn.. : ,

r

TV • . ' • - , J • • • •.

H E Lord's fupper has a proper tendency to promote mens converfion^ being an affecting reprefentatioa of the grcateii and mpfi important things of God's word z It has. a proper tendency to awaken and humble fmners ; here'being a difcovery of the terrible anger of God for En, by the inili6iion. of the curfe juppp Cbrift, when fia was imp\ited to-him i and the reprcfentation,here made of the dyi^g loye of; Chri( has a tendency Xo draw the hesMts of finnexs/rofld fin to.Gpd, ^c, : .: ':

f •

» I ■ • ^

Aksw. Unlefs it be an evident truth, ^9t,^ufhat the Lord's/upper may have tendency to promoteyjh^,fgffifi i^ *wfls appointed to promotcy nothing follows from thi)s argument* If the argument affoxds any canfcqueinje,! the, coefc-qu^nce, is,built on tli^. ten^iency of the L4)d^4^( fupper* And if .the iconfequence. be goo4 and fkong on this founjiation, as .drawn^fxppi fuchpreinifee, then wherJe-evcr the premifes hoid^ the conjequfificp holds; olherwifc it mud appear^ that the premifes and eonfequence are not connected. And now let us fee how it is in fa3. Do not feandaJous perfons need to haye thef(p very efFefls wrought in their hearts,; w:hich haye been mentioned ? Vcs, furelyi they n^eed thjen^ in a fpecial nianner i They

need:to be acrakeDed; they need to have an fajFeiSing 4i^overy of that terrible wrath o£ God agaktft fuci, which was manifefted in a peculiar manner by the terrible, e&dls of God'U wrath in thetfulfenngsofhis own incarnate Son ; Grofs Tinners need this in £bme refpe^ more than others : They need to have their hearts bror ken'by an af{e6king iniew'ofthe great and importasC things of God-s-word^ They need efpeoiaUyto fly to Chpift for refuge, and therefore need to have their hearts 4rawnL And feeing^ ;the LonPs fiippef has fo great a •tendency to promote thefe things, if the confequence fron> the tendency of the Lord's -fupper, as inferring the end -of its appointment be good« then rt muii be at:onfequence alfo well inferred, th^ the LbrdWut^per was appointed for the reclaiming and bringing to repentance^aff</^i/M» ptrfon'^' .:.••' ■ f- - ' »: "-•*••'•..'■'»'>.

' Her«^^ for any to- go tb tiirn 'this off,- by feying, • S€{Uh dAloui perfons are exprefoly forhidj is but a giving up the argument, and a begging the queftion. It is a; giving* up the argnment; iihce it allows the confequence not to begoodi 'For-it fdloWfi, that notwithttandirig the-pro^ peri^«^feA?y iof'fhe 'Lord's fupper t6 promote a defign,' yei it tfeiy be ^f6» that the L^rd^s fupper was riot'appointed with a view to'prc^itote 4hat end—^And it is a begging the queftion; fince it fuppofes, that unconverted men are not hn^lder^ly forbidden^ as WeM as fcandalous perfons ; whiqh is the thing in coittroverfy. If they be £vldently, ferbid^ ^tkat is as much to reafonable creatures (who need nothing but good evidence)' a^ if they were exprefsh^ forbidden.—^To.fay hcre> that thfe Lord's Juppef is a c&wvi^fi^ ordinance only to d/*derJy memheri arid that there Is 'another ordinance appointed^'for- i/rhigmg fcdndakus ferfons -h repenttukey this is na fblution of the dififieulty; but is only another inftance of yielding up the argument, ftnd begging the-qii^ion: For it plainly'Concedes, that the tendency of an ordinance does not prove it appotnt-edto all the ^^ds*, ^hich it fecM^s to have a tendency to jjf^romote; and alfo fisppof(^8> timt ther<f k not any other

ordinance, appointed for the converting of fihners that are moral and orderly in their lives, exclufi*ve of this, which is the thing in queftion.

It is at beft hat very precarioufi arguihg. Front the fecm-ing tendency of thing8,«to the olivine appointment^ or God's will and difpofition with refpcft to the vfe of thofe things. It looks as though it would have had a great tendency to convince the Scribes and Pharifecs, and to promote their converficn, if they had been admitted intp the Mount when Chrift was transfigured: But yet it waa not the will of Chrift, that they fhould be admitted there, or any other but Peter, Jaiiies, and John, It feems as though it would have had a very great tendency to convince and bring to repentance the mibclieving Jews, if they had been allowed to fee and converfe freely with Chrift after his refurrcBion, and fee him afcend into heaven: But yet it was the will of God, that none but difciples ftiould be admitted to thefe privileges. So' it feems as though it might have had a good tendency^ if all that were fincere followers of Chrift, women as well as men, had been allowed to be prefent at the inftitntion of the Lord's/upper: But yet it is commonly thought, none were admitted befide the Apojiles,

Indeed the ever honoured author of \k\^. Appeal to the Learned has fupplied me with the true and proper an« fwer to this objedion, in the following words, p. 27, 28. ** The efficacy of the Lord's fupper does depend upon ** the bleffing of God. Whatever tendency ordinances ** ha'oe in their own nature/o he ferviceabU to men, *' yet they will not prevail any further than God doth ** blefs them. The <voeapons of our warfare are mighty " through Gody 2 Cor. x. 4. It is God that teaches men ** to profit, ahd makes them profitable and ferviceable '* to mens fouls. There is reafon to hope for a divine ** bleffing on the Lord's /upperj when it is adminiftered *^ to thofe that it ought -to be adminiftered to ; God's

hlejfing is to be expelled in God's ivay. If rtien a6t

according to their own humoure and failcies, and do **' not keep in the way oi-ohediencei. it is prefumptiofi t«

P

cc

TJO QUALIFICATIONS FOR PULL

** dipe£i God's blefling, Matth. xv. 9. In vain do they ** vjorjhip wif, teaching for doSrines tJje commandments of ** men. But when they arc admitted to the Lord's fiip-'* per that God <would ha^e to he admitted, there k *^ ground to hope that he will make it profitable."

OBJECTION XIIL

xVjll tliat aiie members of the vijihie church and in the ^xterrial (covenant^ and neither ignorant nor fcandalous, are commanded to perform all external covenant duties; and particularly they are commanded to attend the Lord^s flipper J iu thpfe words of Chrift^ This do in remembrance of mcp ' ,

An&w* This argument is of no force, without iirft taking for granted the very thing i« quellion. For this is plainly fupppfed in it, that hojs^ever thefe commands are givt?a to fuch as are in the extenial covenant^ yet they are .not given Indefinitely^ but with exceptions and re-fcFves, and does not immediately reach all fuch; they do not reach thofe who are unqualified^ though tliey be in the extcmd ayiyenant* Now the queftion is, Who are thefe that; are unqualified ? The ^jedlion fuppofes, that <>nly ignorant and fcandalous perfons are fo. But *ivhy ap« 'they only fuppofed unqualified; and not unconverted perfons too ? Becaufe it is taken for granted, that thefe yre not unqualified^ And thus the grand point in que-i;lion is fuppofed, infliead of being proved. Why are thefe limitatioj^s only fmgled out^ neither ignorant nor fcandaU tius ; aiiid not other-s as well ? The anfwer mull be, be-cai'ife ihefe are all the limitations wjiich the Scripture makes: But this now is the very thing in quellion. Whereas, the bufinefs of an argument is to prove^ and ij(>t .tp fuppofe, or take for granted^ the very thing ijivhicH is to be proved-M. M ii be h«re faid, It is with .good reafon that thofe-wlm ^xc ignorant or fcandalous alpnc are fuppofed to be

COMMVUlOS 11^ THE VISIBLE CHURCH. t?fi

excepted in God's command, and pbligations df th'e eovenant; for rfie covenant fpoken of in th^- ebje^ioii, 18 the external covenant, and this requires only external duties; vt\ii<^ alone are what lie within the r^ch of man's naturalpo*wer,znd^ fo in the reach of his legalponver: God does not command or require what men have lio natural power to perform, and which cannot be performed before fomething elfe, fome antecedent duty, is performed, which antecedent duty is not in their natural power.

I reply, Still thinga are h\}t fuppofedy which fhould be proved, and which want confirmation.

(I.) It hfuffxfidf that thofe who have extertially (u a, by oral profeffion andpromife) entered into God*8 covenant, are thereby obhged to bo more thatt the external duties of that covenant: Which i* not proved, andy I humbly conceive, is certainly not the true ftate of the cafe. They who have externally entered into God's covenant^ are by external profeffion and engagement* entered into that one only covenant of grace'^ which'the Scripture infoims us of ^ and therefore are obliged tb' fulfil the duties of thai covenant,? which are chiefty Inter' fUtL The children of Ifrael, when they externally entered into covenant with God at Mount Sinai, promifed to perform all the duties of the covenant, -to obey all the ten commandments fpoken by God in their hearing, and written in tables of ftone,, which were therefore called ne "Tables of the Covenant ^ the fum of which ten commands was, to LOVE the Lord their God with all their HEART, and with all their soul, and to love their neigh-hour as themfelves; which principally at leail are internal duties. In particular, they pron>ifcd not to covet; which is an internal duty. They promifed to have nomther God before the Lord; which implied, that tliey would in their hearts regard no other being or obje<ft whatever above God, or in equality with him, but wotijd give him their fupreme refpe^t.

(2.) It \%fuppofedy that God does not require impqffi': Wities of men, in this fenfe, that he does not require

•27'* SALIFICATIONS FOK KULI. -

thofe things of them which are out of their naftird power, and particularly that he does not require them to be con'oertecL But this is not proved j nor can I reconcile it with the tenor of the Scripture revelation: And the <ihief advocates for the do^rine I oppofe> have themfclves abundantly aflerted the contrary. 'I'he venerable 2|uthor jforementioned, as every body knows,' that knew hin», always taught, that GodjulUy requires men to be convertedy to repent of their fins, and turn to the Lord, to clofe with Chrift, and favingly to believe in liim ;. a:i?d that in refullng to accept of Chrift and turn to God, they diibbeyed the divine c^mmtincb, and were guilty of. the moll heinous fin ; and that their moral /«-abiUty was no excufe.

(3,) lXi9 fuppofedi that God does not .command men to do tjiofe things which are not to be done tiMfometbing el/e is done, that is not within the reach of mens natural ability. Thip alfo is not proved; nor do I fee how it cao be true, even according to the principle^ of. thofe who infiA on this objection. The forementioned memorable divine ever taught, that God commandeth natm'at men without delay to believe in Ghriil: And yet he always l^eld, that it was irapolHble for them to beKeve til! they had by a preceding aft fubmittcd to the foixretgnty of God I which yet he, held, men never could do of themfelves^ nor till humbled and bowed by powerful con-viidions of God^s Spirit. Again, he taught» that God commandeth natural men to love him with all their heart: And yet. he held, that this could not be till men had firil Z'^Z/Vi;^^ in Chrill; the exercife of love being a fruit of faith ; and believing in Chrift, he fuppofed not to be within the reach of man^s natural ability. Further, he^eld, that God requireth of all men holyj fpi-ritual, and acceptable vbedience; and yet that fuch obedience is not w^ithin the reach of their natural ability; and not only fo, but that there muft firft be love to God^ before there could be new obedience, and that this love to God is not within the reach of mens natural ability ^ Nor yet, only fo, but that before this love there muft be

COATMUKtON VNTffCTISLBLE CHX7RCH. ' 17)

feitth^ xvhich faith is not withih the reach of man's na*" furcdpower: And ilill not only fo, but that before faith there mull be the knowledge of God, which knowledge ift not in natural mens reach: And once more, not only fc, but that even before the knowledge of God there mufl be a thorough humUiatiorty^^Yiich. humiliation men could not work in themfelves by any natural power of their own. Now, mull it needs be thought, notwithftanding all thefc things, unreafinalle to fuppofe, that God fhould command thofe whom he has nourifhed and brought up, to honour him by giving an open tcftimony of lo've to him ; only bccaufe wicked men cannot teflify love till they have love, and love is not in their natural power ! And is It any good excufe in the fight of God, for one v*ho is under the htghcd obligations to him, and yet riFuics him fiiitable honour by openly tejlifymg his love oi him, to plead that he has no love to teltify; but on the contrary', has an infinitely unreafonable hatred ? God may molb reafonably require a proper teilimony andj^rofelfion of love to him ; and yet it may alfo be reafonable to fuppofe, at the fame time, he forbids men to lie ; or to de^ clare that they have love, when they have none : Bccaufe, though it be fuppofed, that God requires men to teftify love to him, yet he requires them to do it in a right way, and in the ttrie order, •y/s. firll loijing him, 'and then tfjl'tfy'tng their love.

(4.) I do not fee how it can be true, that a man, as he is naturally, has not a legal power to be converted, accept of Chrift; I0V6 God, ^c. By a legal power to do «"thingj - is plainly meant fuch power afl^V^gs a perfoit properly within the reach of a legal o^//j|H, or the obligation of a'law'or'Command to do tViatlkiiTg : But he rtat has fuch natural faculties, as renderhim^ proper fubje6l of moral goveniment, and as fpeakfit a fit and proper thing for him to love God, l^c^ and as ^vj^ hrm a iftitural capacity her^ore; fuch a one may properly be commandedy and put under the obligation of a law to dci thing* -fo reafonable ; notwithftanding any native aver*

fion and moral inability in him to do his duty, aridn?

P... • "J

from the power of fin. This alfo, I muft obfervc, wa» a known do<5irine of Mr. Stoddard's, and what he ever taught.

OBJECTION XIV.

JliiTHER unfanS'tfied perfons may lawfully come to the Lord's fupper, or it is unlawful for them to carry tbem" felves as faints; but it is not unlawful for them to carry themfelves as faints.

Answ. It is the duty of unconverted men both to become faints, and to behave as faints. The Scripture rule is, Make tk& tree good^ that the fruit may he gttod. Mr. Stoddard himfelf never fuppofed, that the fruit oifaints was to be expedled from men, or could poflibly be brought forth by them in truth, till they were faints.

And I fee not how it is true, that unconverted men ought, in every refpeft, to do. thofe external things, which it is the duty of a godly man to do. It is the duty of a godly man, confcious of his having given his heart unto the Lord, to profefs his love to God and his e-fteem of him above all, his unfeigned faith in Chrift, ^c, and in his clofet-devotions to thank God for thefe graces as the fruit of the Spirit in him : But it^is not the duty of another that really has no faith, nor love to God, to do thus. Neither any more is it a natural man's duty to profefs thefe things in the Lord*sfupper. —Mr. Stoddard taught it to be the duty of converts, oi) ix^any oc-cafions, to ^g^s their faith and love and other graces before men, J^HIating their experiences in converfation: But it wofl^^e great wickednefs, fx>r i^h sis know themfel%s ,^be not faints^ thus to do : Becaufe they would fpcA falfely, and utter lies in fo doing. Now, for the like feafon, it would be very finful, for men to profefs and feal their confent tp the covenant of grace la the Lord's fupper^ when they know at the fame time that they do mt confent to it> nor have their, hearts at fdl in the affair.

OBJECTION XV.

. Jl HI s fcheme will J^eep out of the church fome true faints; for there ar« fome fuchrwho determine againU themfelvea, and their prevailing judgment is, that they are not faints: And we had better let in feveral hypO" crite^ than exclude one true child of God»

>

Answ* I think, it is much better to infiil on fome nstfibiiity to reafon, of tfue faintjhip^ m admitting members, even although this through mens infirmity and darknefsy and Satan's temptations, be an occafion, of fome true faints abftaining; than by exprefs liberty ^» Ven, to open the door to as many as pleafe, of thofe who have no v'tfibilUy of real faintdiip, and make no pro-feilion of it, nor pretention to it; and that becaufe thi» method tends to the ruin and great reproach of the Cbriilian church, and alfo to the ruin of the perfons admitted.

I. It tends to the reproach and ruin of the Chriftian church. For by the rule which God hath given for admif fions^ if it be carefully attended (it is faid), more unconvert* tdj thoff converted perfons^ will be admitted. It is then eonfeffedly the way to have the greater part of the members of the Chriilian church ungodly men; yea, fo much greater, that the godly fhall be but few iu comparifoo of the ungodly; agreeable to their interpretation of thai laying of Chrift, many are called^ hut^^ are chofen, Kow» if this be an exa£i flate of the^^^ it wiU de-monftrably follow, on Scripture princip^^^^t the o-

pening the door fo wide has a dire^ tendencyigp bring thinffs to that pafs, that the far greater part of the members of Chriftian churches fhall not be perfons of fo much as a ferious confcientious character, but fuch as are without even moral ftncerity^ and do not make religion at all their buiinefs, neglecting and cafting off fecret prayer and other duties^ and living a life of carnality

and vanity, fo far as they can, confiftently with avoiding church'Cenfures; which poflibly may be fometimes to a great degree. Ungodly men may be morally fober, ferious, and confcientious, and may have what is called inoral ftncertty^ for a while"; may have thefe things in a confiderable meafure, when they firft coche into the church: But if their hearts are not changed, there is no probability at all of thefe things continuing long. The Scripture has told us, that this their goodnefs is apt lo vanifh /f/^^ tie momlng-cloud and early dew. How can it be expe<E^ed but that the religion fhould in a little time ^wither a<way^ which has no root? How.can it be expcfted, that the lamp (hould burn long, without otl in the vejfcl to feed it \ If luji be unmortified, and left in reigning power in the heart, it will fooner or later prevail ; and at length fweep away contmoh grace and moral Jincerityy however excited and maintained for a whik by ionvi^tion and temporary affe^lions. It will happen to them according to the true proverb^ The dog is returned to bis vomit J and the fwine that tvas *umfhed^ to his wal" lowing in the mire* It is faid of the hypocrite, W^l hd delight himfelf in the Almighty? W'dl hh always call i^on Gpd?-^^And thus our churches will be'likely to be futb congregations as the Pfalmift faid he hatedy and would, hot Jit with. • Pfal. xXvi. 4, 5. « I have not ftit with ** vain perfons, nor will I go in with diffemblers; 1 •* have hated the congregation of evil-dofcrs, nor will I *• fit with the wicked." This will be the way to ha^ the Lord's table ordinarily furnifhed with fuch'gUefts a« afio.w themfk^^tq live in known fin;, and fci fuch a» nfeet togetH^Hotn time to time only to crucify Chrtft afrefh, inflfa^of commemdratihg his'crodifixion with the rejfctance, faith, gratitude, and ^love of'friehds. And this is the way to have the governing part of the church fuch as are not even confcientious men, and are carelefe about the honour and intereft of religion. And the'dired^ tendency of that is, in procefs of time, to introduce a prevailing negligence in-difcipline> and carie* kffnefs in f^eking "niioiftera of a pious and worthy char

COMMttNIOM rS THE TISJBXS CMVRCH. t'JJ

radfer. And the next ftep will be the church's being filled with perfons openly vicious" in manners, or elfe fcandaloufly erroneous in opinions : It is well if this be not already the cafe in fadl with, fome churches that have long profefled and pra^ifed on the principles I op-pofe. And if thefe principles (hould be prpfcffed and proceeded on by Chriilian churches every where, the natural tendency of it would be, to have the greater part of what is caHed the church of Chrift, through the world, made up of vicious and erroneous perfons. And bow greatly would this be to the reproach of the Chriilian church, and of the holy name and religion of Jefus Chrill in the fight of all nations * ? .

' Aj)d now is it not better^ to have a few real living Chrift ians kept back through darknefs and fcruples^.than to open a door for the letting in fuch univerfal ruin as this? To illuftrate it by a familiar comparifon ; Is it not better, when England is at war with France, to keep out of the jBritifli realm a few loyal Engiifhmen, than to -givic.'le^ve'fox: as nciany treacherous Frenchmen to. come HJ as.pieafe?

<2t This-w^y tends to the etemid ruia of .tke partw admkted^ .For it let^ in fuch, yea, it perfuadej» fuck Uy coiiie in» as kno*tv themfdves to be impemfent and unbelievr .iit^i in 3 dreadful manner to taie God^s name in vain; to vain to 'worjbip hiniy and abufe facred things, by folemn* ly performmg thofe exftrual a^s and rites in the name of God, which are inilituted for- declarative figns arid profeffiong of repentance toward God,, faith in Chrift^ i^nd.love to him, at tlie fame time that they hno^ them» felves deii;itute of thofe things which they profeis to^

^ Aad this by the way anTwers another objcBhfiy whkh ibme have made, r/z. That the way I plead for, tends to Keep the church of Chrift Jniall, and hinder the growth of it. Whereas, I think, 'the c6ntrai*y tends to keep it fmall, as it is the wicked-xiefs of its members, that above aH things in tlie world prejudices. XBankind againii it; ;ind is the ehief ilumbling4>lock, that hin^ ders the propagation of Chri^Banity, and fo the growth of tlie Chriftiau church. But holinefs would caufe the light of the church to fhine Co as to iiiducc others to r'eibrt to it.

JtyS QpALIFlCATlONS FOR nTLt

have. And is it not better, that fome true faints^ through their own weaknefs and mifimdei-ftanding, (hould be kept away from the Lord's taWe, which wifi not keep fuch out of heaven, than voluntarily to bring in miiltitiKles oifalfe profeffors to partake unworthily, and ia eflfeA t& fe^ their own condemnation ?

OBJECTION XVI.

Y ou Cannot keep out hypocrites^ when all is faid^ ane[ done; but at many gracclefs perfons will be likely to get into the church in thcf way of ^prqfeffion of^gadlinefs^ as -if nothing were infifted on, biit a freedom from public * fiandal,

Answ, It may poflibly be fo m fome places, through the mifcondu^ of minifters and people, by remiffnefs in their inquiries, careleffnels as ta the proper matter of t profelfifin, or fetting up fome miiiaken mjXts of judgment ; negle6Hng thofe things which the Scripture in- 11 fifts upon: as the moft dfential articles in the charadlerof I "TCreaifmt'y and fubftitoting others in the room of them^; fuch 9B imprefiions on the imagination, inilead bi renewing influences on the heart; pangs of aflFe(£tionj iu-ftead of the habitual temper of the mind ; a certairr method and order of impreilions and fuggeflions^ inftead of the nature of things experienced^ ^c. But to fay, that itt churches where the nature, the notes, and evidences of true Chriflianity^ as defcribed in the Scriptures, are well undcrftood, taught, and obferved, there as many hypocrites are likely to get in ; or to fuppofe,. that ther& as many of thofe perfons of an honeft chara£toj who arc well inftrucftcd in thefe rules, and well condudled by them, and judging of themfelves by thefe rules, do think themfelves.true faints, and accordingly make profeffiofi of godlinei^, and are admitted as faints in. a judgment of ^ rational charity; (to fuppofe, I fay) as many of thejh are likely to be carnal,, unconverted men, as of thofe

-who make no fuch pretence and have no fuch hope, nor exhibit any fuch evidences to the eye of a judicious charity, is not fo much an objediion againft the do£lrine I am defending, as a refledlion upon the Scripture itfelf, with regard to the rules it gives, either for perfons to judge of their own Hate, or for others to form a charitable judgment b}', as if they were of little or no iervice at all- We are in mifer^hle circumllances indeed, if the rules of God's holy word in things' of fuch infinite importance, are £b ambiguous and uncertain, like the Heathen oracles. And it would be very flrange, if iu thefe days of the gofpel, when God's mind is revealed with fuch great plainnefs of fpcech, and the canon of Scripture is completed, it (hould ordinarily be the cafe in fa£l, that* thofe w^ho having a right do6irinal under-ilanding of the Scripture, and judging themfelves by its rules, do prjobably conclude or ferioufly hope of themfelves, that they are real faints, are as many of them ia a ilate of fin and condemnation^ as others who have no fuch rational hope concerning .their good eftate, nor pretend to iiny fpecial experiences in religion.

OBJECTION XVII. >

0

If 2ipKofeJjlon of godlinefs be a thing required in order to' admiflion into the church, there being fome true faintt who douht of ^their ftate, and from a Under conjcience will not dare to make fuch a profeflion; and there being o-thers^ that have no gracc^^ nor much tcndernefs of con-fcience, but ffcezX,frefumptlon zx\6.foriuardnefsj who will boldly make the higheft profeflion x>£ religion, and fo will get admittance: It will hence come to pafs, that the very thing, which will in efFe£l procure for fhe loiter an admifficy, rather than the former, will be their pre* fumption and wickednejj.

Answ. !• It is no fuflicient objedlion againfl the ^holefomenefs of a rule eftablifhed for the regulating the

civil (late of mankind, that in/ome inftances mens Hoick' ednefs may take advantage by that ruU^ fo that even their <wickednefs fhall be the very thing, which, by an abufe of that rule, procures them temporal' honours and privi" leges. For fuch is the prefent ftate of man in this evil world, that good rules, in many inftances, are liable to be thus abufed and perverted. As for inilance, there are many human laws or rules, accounted.wholefome and neccflary, by which an accufed or fufpe6led peribn's own folemn profeflion of innocencyy his aflerting it upon ^athy fhall be the condition of acquittance and impunity; and the want of fuch a proteftation or profeflion fhall expofe him to the punlfhment: And yet by an a-bufe of.thcfe rules, in fome inftances, nothing but the horrid fin of perjury^ or that mofl prefumptuous wick-ednefs of falfe fwearing, ftiall be the very thing that acquits a man : While another of a more tender coiifcicnee, -wYiO fears an oaih^ muft fufFerthe penalty of the law.

2. Thpfe rules, by all wife lawgivers, are accounted •wholefome, w^ich prove of ^^a^r^z/good tendency, not-withftanding any bad confequenccs arifing. in fome particular inftances. And as to the ecclefiaftical rule now In queftion, of admiflion to facraments on a profeffion of godlinefs^ when attended with requifite circumftances; al-. .though this rule in particular inftances may be an occ** fion of fame tender-hearted Chriftians abjltuning^ and fome prefumptuous iinners being admitted^ yet that does not hinder but that a proper vifihiHty of holinefs to the eye of reafon,, or t^ probahiUty of it in a judgment of rational Chriftian charity, may this waj-be maintained, as the proper qualification of candidates for admiflion : Nor does it hinder but that it may be reafonable and whple-f6me for mankind, in their outward condu(Jt, to regulate themfeFves by IVich probability; and that this fliotild be a reafonaWe and good rule for the church to regulate themfelves by in their admiflions; notwithftanding its fo happening in partiQular inftances, that things are really diverfe from, yea the very reverfe' of, what they arc vi-Ahlyi Such v^profeffion as has been infifted on, when at-

tedded with fequt/ite tircr^ffancts^ carries in it a rational credibility in the judgment of Chriftian charity : For it ought to be attended with an honeft and fober charac-^ ter, and with evidences of good doftrinal knowledge* and with all proper, careful, and diligent inftrudlions of a prudent paflgr: And though the paftor is not to aft as ^ifearcher of the hearty or a lord of conjcienct in this affair, yet that hinders not but that he may and ought to inquire particularly into the experiences of the fouls committed to his care and charge, ^hat he may be under the beft advantages to inftruA andadvife them, to "apply the teachings and rules of Ood's word unto them, ior their feif-examination, to be helpers of their joyj and promoters of their falvatton. However, finally, not any pretended extraordinary fkill of hts in difccruing the heart, but the perfon's own ferious profeflion concerning what he finds in his owu foul, after he has been well" inftrufted, muft regulate the public condu6l with refpedl to him, where there i« no other external vifible thing to contradict and over-rule it: And a ferigus profeflion of godlinefs, under thefc circumftances, carries in it a vifi-bility to tlie eye of the church's rational and Chriflian judgment. 4

3. If it be flill infilled on, that a rule of a<iniflion into the church cannot be goody which is liabli to fuch ft kind of ahufe as that forementioned, I mufl: obferve, This will overthrow the rules that the ohjeSort them-* fclves go by in their admiflions. For they infift'upon il, that a man muft not only have knowledge and be free of fcandal, but muft appear orthodox and profefs the common faith. Now prefumptuous lyings for the fake of the honour of being in the church, having children baptized, and voting in ecclefiaftical afiairs, may poffibiy be the very thing that brings fome men into the church by this rule ; while greater tendemefs of confcience may be the very thing that keeps others out. For inllance, a man who fecretly in his mind gives no credit' Ic- the commonly received doftrine of the Tnnityy yet may, by pretending an affcnt to it, and in hypocrify making a

public profeflioQ of it, get into the church; when at the fame time another that equally difhelieves it, but has a more tender co^fcience than to allow himfelf io folemn-ly telling a lie, may by that very mean? be kept off from the communion, and lie out of the church.

OBJECTION XVIIL

It feems hardly Veafonable to fuppofe^ that the only

Kvnfe God has made mens opinion of themfehiesy and zfror

fejjion of it, the term of their admiiHon to church-privi-

Jeges; when we know, that very often the nvotji men

-'have the highefi opinion of themfelves*

An sw. I* It muft bre granted me, that in fa6t this i« the cafe, if any proper profefjion at all i* eyped^ed and required, whether it be ol fanQifyin^ jgrace^ or of moral Jincerity^ or anything elfe that h good: And to bfi fure, nothing 1% required to be profelTe^, oj is nvorfb^ to be profefTed, any Further tlian it ijs good,

Answ. If. \{ fonu things, tjy the cofifeffion of all, mull be profejfed for that very reafoo, iecaufe they are ^oody and of great importance; then certainly it muft be owned yery unreafonable, to fay, that thofe things wherein true boUnefs confiils are not to be profefled, or Vhat a profeffion of them fhould not be required, for that fame reafoi?, becaufe they are good^ even in the higheft .degree, and infinitely the moft important and moft ne-ctflary things of any in the world : And it is unreafonable to fay, that it is the lefs tp be e^^pedled we Ihould profefs fmcere friendihip to Chrift, hecaufe fri^ndfhlp to Chrift is the moll excellent qualification of any whatfo^ jcver, and the contrary the moll odipus. How abfurd is it to fay this, merely iinder a notion that for a man io profefs what is fo good and fo reafonaJ>le, is io pro* fefs a high opinion of himfelf!

COAiMUNlON <N TH£ ViSlfiLE CfTllTRCIf. tSj

Answ* III. Though fome of the worfi men arc apt to entertain the h'tghi^ opinion of themfelves^ yet theii' felF-conccit is no rttie to the church : But the apparent credihility of mens frof^^on is to be the ground of ecek* fiafiical proceediDgs^

OBJECTION XIX.

1 r It be neceffary that aMi pcrfond- fhould make a prO"* fefiion of godlinefs, in order to their own admiflion to haptifm^ then undoubtedly it id necclTary in order to their childrem being baptized on their account.^ For parents cannot convey-to their children a inght to this faci*ZK ment> by virtue of any qualifications lower than thofe requifite in order to their own right: Children being admitted to baptifm, only as being as tt were parts and members of their parentsw And befides, the a6l of parents iXk offering up their children in a facrament, which 18 a feal of the covenant ofgface, is m them a folemn at-«. tending that facrament as perfons interejled in the covenant, and a public manifeftatioA of their approving and confenting to it, as truly as if they then offered up them" felves to God in that ordinance. Indeed it implies a renewed offering up themfclves with their children, and devoting both jointly to God in covenant j them* fehes^ with their children, as parts of themfehes. But BOW what fearful work will fuch do6lrine make amongft us! We (hall have fnultitiides unhaptixed^ who will go about vritbout the external badge of Chrlflianity, and fo in that refpedi will be like Heathen. And this is the way to have the land full of perfons who are deflitute of that which is fpoken of in Scripture as ordinarily requi* fite to mens Jalvaiion; and it will bring a reproach on vaft multitodts, with the families they belong to : And not' only fo, but will tend to make them profane and Heathenifh; for by thus treating oar children, as though' they had no part in the Lord^ Vft (hall caufe them to ceafe from fearing the Lord; agreeable to Jofh. xxii. 24, 25*

An sw. I. As to cbildrensbeing defihute of tbat which is fpoken of in Scripture as one thing ordinarily requi-Jlte tofulvatlon; I would obferve, that hapt'tfm can do their fouls no good any otherwife than ^through God*« blejf* ing attending it: But we have no reafon. to expc^ his blefllng with baptifm, if adminiilered to thofe that it does not belong to by his in/lUution,

Answ. II. As to the reproachf which will be brought on parents and children, by childrens going without baptifm, through the parents negledling a profcllion of godlinefs> and fo vifibly remaining among the unconverted ; i£ any infill on this obje£lion, I think it wiU favour of much unreajonalknejs and tv^iijiupidity.

It will favour of an unreiifonable fpirit. Is it not enough^ if God freely offers men to own tlieir children and to give tliem the honour of baptifm, in cafe the parents will turn from fin and relinquiih their enmity a-gainfl him^ heartily give up thcmfelvea and their children to him, and take upon them the profellion of god-linefs ?:—If men are truly excufahie^ in not turning to God through Chrift, in not be\ieving with the heart* and in not confeiling with the mouthy why do not we openly plead that they are fo ? And why do not wc tsach finners, that they are not fo blame for continuing among the enemies of Chrift, and neglefting and defpif-ing his great falvation ? If they are not at all excufable in this, and it be wholly owing to their own indulged lulls, that tliey refufe lincerely to give up themfelvea and their children to God, then how unreafonable is it for them to complain that their children are denied the honour of having God's mark fet upon them as fome of. ' his ? If parents are angry at this, fuch a temper fnews them to be very fenfelefs of their own vile treatment of the Blefled God. Should a prince fend to a traitor in prifon, and upon opening the prifon-doors, make hi?n the offer, that if he would come forth and fubmit him-felf to him, he fhould not only be pardoned himfelf, but both he and his children raodd have fuch. and £uch \

badges of honovir conferred upon them: Yet if the rebel's enmity and ^uinefs of fpirit aga^fl his prince is fuch, that he could not find in his heart to comply with the gracious offer, will he have any caufe to be angry, that his children hare not thofe badges of honour given them ? And bef^les it is very much owing to parents^ that there are fo many young people who can make no profeffion of godliitefs : They have theoifclves therefore to blame, if the cafe be fo, that proceeding on the principles which have been maintained, there is like to rife a generation of unbaptized perfons. If anceflors had thoroughly done their duty to their pofterity in- mftru^l-ing, praying for,, and governing their children, and fet. 4ing them, good ejaamples, there is reafon to think, the cafe would have been far otherwife;

The infixing on this obj^ion would favour of muclr ^upidity. For the objection feems to fuppofe the coun* try to be full of thofe that are unconvertedy and fo ex* pofed every moment to eternal damnation ; yet it feems-We do not hear fuch great and general complaints and lamentable ootcries concerning this* Now why is it looked i^on fe dreadful^ to have great numbers going without the name and honourable badge o£ Chriftianity,. that there fhould be loud and general exclamations con* ceming fuch a calamity ;• when at the fame time it is no» more refcnted and laid to heart, that fuch multitudes go without the things which* is infinitely more dreadful? Why arc we fo filent about this ? What is the name good f6r, without the thhgP Can patentf'bearto have th^r children go about the world in the moft odious and dangerous flate of foul^ in reaEty the children of the devil, and cosdemned to eternal burnings; when at the fame time they cannot bear to have them difgraced by going, without the hooi^ur of being bapti%edl An high honour and privilege this^ is; yet how can parents be contented wilii the^«, erclufive of the thing fignified ! Why (hould they cov^t the external honoiu- for their chiloren, while they are fo carelefs about the fpiritual bleiing i Does not this ai|pe a fenfeleifnefs of thefi;

own mifery, as well as of their childrensy in being m al Chrifilefs ftate ? Jf a man and his child were, both together bitten by a viper> dreadfolly fwolkn, and like ta die, would k not argue ^tf//Vi/j in .the parent, to be anxioufly concerned only about, hk child's havhig on a dirty garment in fuch circtmailances, and fengry at others for not putting fome outward ornament upon it ? But the difference in this prefeot cafe is infinitely greater, and more important, l^tt parents pity their poor children^ becaufe they are without baptifm;. and pity them-felves, who are in danger of everlafting mifery, while they have no intereft in the covenant of grace, and fo hare no right to covenant favours or honours, for thera-felves nor children•. No religious honors, to be ob* tained in any other way than by real religion, are much worth contending for. And in truths it is no honour at all to a man, to have merely the outward badges of a* Chriftian^ without being a Chriftian indeed; any more^ than it would be aa honour to a man that ha» no learning, but is a mere dunce, to have a degree at college; of than it ia for a man who has no valour, but is a grand coward, to have an honourable commillion m an jarmy ^ which only ferves, by the lifting him up^ to expofe hi«» >o the deeper reproach, and fcts him forth as the more notable dbje£i of contempts

Answ. III. Concerning the tendency of this way of confining baptifm to- proreflbra of godlinefs and thcif children, to promote <Vnf//fW« ioid prdfatienej}; 1 would obferve, J%?> That Chri&t is beft able to judge of th^ tendency of hi&own inftltutionsJ Secondlyj, I am bold to fay, that the fuppoitng this principle and pra^ice to have fuch a tendency, is a great mtjlahe^ contrary to •Scripture and plain reafon and experience*. Indeed fuch a tendency it would have, to ihut n>en out from having any part in the Lord (in the fenfc of the two tribes and half, Jo(h, xxii. 25.), or to fence them out by fuch a partition-wall as formerly was between Jewa and Gentiles ^ and (jp to fliut them out as to tell thcm^ if they

were never fo much difpofed to fervc God, he was not ready to accept them; according to that notion the Jews feem to have had of the uncircumcifed Gentiles.—* But only to forbear giving men honouFS they have no titk tOy and not to compliment them with the name and badge of GodV people and childrei^^ while they pretend to npthing but what is confiilent w^ith their be*^ ing his enemies, this has no fuch tendency: But rather the contrary has very much this tendency. For is it not found by conftant experience through all ages, that blinds corrupt mankind, in matters of religion, are ftrongly difpofed to reft in a nam^y inilead of the tlxng; in the ihadow, inilead of the fubilance ; and to make them'* felvfis eafy with the former, in the negled^.of the latter? This over-valuing of common grace, and moralJincerlty^ as it is called y this building fo much upan then^ mak* ing them the conditions of enjoying the feals of God^s covenant, and the ^pointed privileges, and honourable and facred badges* of God's children; this, I cannot but thinks naturally tends to footh and flatter the pride o£ vain man, while; it tends to aggrandize thojfe things, ia mens eyes, which they, of themfelyes, are ftrongly difpofed to magnify and truft in, w:ithout fuch encouragements to prompt th^ to it, yea, againft all difcourage*-ments and difiuadves that can poiHbly be ufed with.

This way of proceeding greatly tends to eftablifh the Degltgence oiparents^ and to confirm the (lupidity and fe-cvirity of wicked children^-^f hapt'tfm were denied to all children, \^hofe parents did notprofefi godlinefiy and in a judgment of rational charity appear reedfaints^ it would tend to excite' pious heads of families to more thorough care and pains in the religious education of their children, and to more fervent prayer for them, that they might be converted myouthy before they enter into a nwrried ftate ; and fo if they have children, the entail of the covenant be fecured.—^And it would tend to awaken young people themA^lves, as yet unconverted, efpecially when about to fettle ^ d^c worlds Their having no right to Chriitian

privileges for their children, in cafe they fhould becomes parents, would tend to lead them at fnch a time ferioufly to refledl on their own awful ftate; which, if they do not get out of it, muft lay a fouwdation for {o much calamity and reproach to their famiKes. Ai^ if after their becoming ^/YJ7/j, theyftiH remain unconverted, the me--lancholy thought of their childrens going about with-; out fo much as the external mark of Ghrfftians, wmildi have a continual tendency to put them in mind of, an<t afFefl them with their own fin and folly in negfcd^ing.' to turn to God, by v^hich they bnng fuch vifible cala--mity and difgrace on themrfelves and families: They^ would have this additional mbthr^ centinually to Hir them up to feek grace for themfe4ves and their children r Whereas, tlie contrary pradiice has af natural tendency to quiet the minds of perfons, hoth* in their own and .their childrens unregeneracy. Yea, may it uot be fuf^ peeked, that the way of baptizing the children? of fucb as never make any proper profeffion of godlinefs,. is an expedient originally inveirted for that very end, t© give* >ca(e to anceftors with refpeA to their pofterity, in- time*' of general declenfion and degeneracy?

This way of proceeding greatly tends to^^ eflablilli the ftupidity and irrcligion of children^, as well as negligence of parents. It is certain, that unconverted parents do ne-ter truly give up their children to God ; iince they do not truly give up thenifelves'tb hi^i^r And if neither of the parents appear tridy pioos, in the judgment of ra*' tiona! charity, there is not in thJs- cafe any groimd to ex-pe6l that the children will be Brought' up -'mthe nurture and admonition of the Lord^ or that they wiM have any thing worthy the name of a ChrifUan education, hovv foleranly foever the parents may promife it. The faith-* fulnefs of Abraham was fuch as might be trufted in this matter. See Gen. xviii. 19. But men that are not fo much as vifibly godly, upon what grounds are they to be trufted ? How can it be reafonably expe6ledj| that they fhould faithfully bring up their children for GODJ iwrho were never fmcerely willing that- their cfiilAren <Jy

COMMUKIOK IN TfTfi TISIBLE CHt^RCif. XS^

thcmfelves fhould be his ? And it will be but prefump-txon, to expcA that thofc children who are never given tip to God, nor brought up for him, ihould prove reli-giousy and be God's children. There is no manner of reafon to expe£l any other than that fuch children ordi« Darily will grow up in irreligion, whether they are baptized or not. And for perfons to go about with the name and vifible feal of God, and the facred badge of Chrifltanity upon them, having had their bodies, by a. holy ordinance, confecrated to God as his temples, yet living in irreligion and ways of wickednefs, this fervea-to tend exceedingly to harden them, and eftablifh iar them an habitual contempt of facred things. Such per-fonsy above all men, are like to be the moft hardened and abandoned, and moil difficultly reclaimed i As it was with the wicked Jews, ^ho were much more con-iirmed in their wickednefs, than thofe Heathen ^cities of Tyre and Sidon. To give that which is holy to thofe who are profane, or that we. have no manner of reafon from the circumilances of parentage and education, to-expe£t will be otherwife^ is not the way to make them better, but worfe: It is the way to have them habitually trample h(^y things under their feetf and increafe in con-^ tempt of them, yea, even to turn again and rent us, and be taotc niifchievous and hurtful enemies of that which k good» than otherwife they would be..

OBJECTION XX.

OoME mimflers have been greatly hlejfcd in the other way of proceeding,, and fome men have been converted, at the Lord^s fuppcr^

An s w. Thoup^ we are to eye the provfdence of God,. and not difregard his works^ yet to interpret them to .a. fenfe, or apply them to a ufe inconfiftent with the fcope of the word of God, is a mifconflruAion and mifappli* cation of them. God ha& not given ua his providence^

but his word to be our govmring' rule. God is fofercigflf in his dlfpeIllations of providence; he beftowed the blefT' ing on Jacob, even when he had & He in his mouth ; he was pleafed to meet with Solomon, and make known himfelF to him,- and blefs him in an extraordinary man* qer, while he was worfhipping in an high place; he met with Saul, when in a courfe of violent oppofitioti to him, and out of the way of his duty to the. highcft degree^ going to Damafcus to perfecute Chriil; and even then bellowed the greatett bleifing upon him, that perhap* <?ver was bellowed on a mere man. The condu<^ of .di-' vine providence, with its reafods, is too little underflood by us, to be improved as our rule. '* God has his way iir *< the fea, his path in the mighty waters, and his foetilep9 *< are not known: And he gives none account of any of *< his matters." But God has given us his word^ ta this very end, that it might be our rtde; and therefore has fit^ ted it to be fo; has fo ordered it that it may be underflood by us. And ftridlly fpeaking, this is our only riik«> If wc join any thiag elfe to it, as making it our rule^ wc do that which we have no.warrant for, yea, that which God himfelf has forbidden. See Deut. iv. 2, Proy. xxx« 6-And with regard to God's blefiing and fucceedmg of mi<« niflers, have not fome had' remarkable experience of it in the way which I plead for, as well as fome who have been for the way I oppofe? However, we cannot con-^ elude, that God fees nothing at all amljt in miniilers, becaufe he hlejjes them. In general, he may fee thofe things in them which are very nght and excellent; thefc he approves and regards, while he overlooks and par--dons their mtHakes in opinion or pra6lice, and notwith-ftandiug theiJe is.pleafed to crown tlieir labours with his bleffing.

As to the two lafl arguments in the Jlppeal tn the hearnedy concerning the fubje6ls of the Chriiliaii facra* ments, their being members of the- mfible churchy and* not the invlfible; the force of thofe arguments dependsr ^tirely on the refolution of that queHion, Who arc vf*

L

fitefmntt?' or what adult perfons are regalaily admitted to the privileges of members of the •ojfibli church? Which queftion has already been hugely coniidered: And, I ^hinky it has been demonftrated that they are thofe who exhibit a credible profeilion and vifibility of gofpeUhoU' •nefi or vital.piety^ and not merely of moralJinceriiy* So that there is no need of further debating the point in this place.

I might here mention many things not yet taken no* lice of, which fome db]tEi2i» inconveniences attending the fcheme I have maintained { And if men (hould fet up their own wit and wifdom in oppofition to God's re<r vealed will, there is no end of the objei^ons of- this kind) which might be raifed againft any of God's in*^ ftitutions. Some have found great fault even with the creation of the .world, as being very inconveniently done, and have imagined that they could tell how it might be mended in a great many refpe^s. Bat however God's altrr may appear homely to us» yet if we lifif up our tool ui)on it to mend it, we Hiall pollute it. 'l^ws and tnflitutions are given for the general good, and not to avoid every particular inconvenience. And however it may fo bappeuy that fometimes inconveniences (real or imaginaiy) may attend the fcheme 1 have maintained ; yety I think, they are in no meafure equal to the mani-> fefl conveniences and happy tendencies of it, or to the palpable inconveniences and pernicious confequences of ■the othen-w^I have already mentioned fome things of this afpe£k, and would here briefly obferve fome other.

Thus, the way of making fuch a difference between DUtward duties of morality and wor/hify and thofe great inward duties of the love of God and acceptance of Chri^y that the former muft be vifiBlcy but that there need to be no exhibition Vior pretence of the latter, in order to per* fons being admitted into the viiible family of God; and that under a notion of the latter being impqffibiUtiesy but the other-being within mens power ; this, I think, has a dire£l tendency to confirm m men an infen^iVtty of the heixK>ufnefs.of thofe bciurh/tm oi unbelief and enmity

;«ffainft God oih-^StWour, which are th« foarce and Turn «f all wickednefs $ and tends to prevent their coming under a humbling conviHion of the greatnefs and utter inexcufableneCiB of-thefe fius, which.fnen muil be brought to if ever they obtain falvation. Indeed it is^ a way that jtot only has this tendency^ but has st&ually and apparently this eSedtf and that to a great degree.

* The ciFe6t of this method of proceeding in the churches >u New Englandy which have CaHexi into it, is adually this. There are fome that are received into thefe churches under the notion of their being in the judg-.jnent of rational charity vi/iiJe Joints or prof effing faints^ who'yet at the fame time are a^uaUy open ^profejfors of .heinous wkkedaefsi I mean, the wickednefs of living iii Jknown impenitence and imbelief, the wickednefs of living in. enmity againil God, and in the r^jed^ion of Chrift under the gofpel^ Or, which is thd fame .thing, they ^re fuch as freely and frequently acknowledge, that they .do not profefs to be as yet horn againf but look on tl «. i-felves as really unconverted^ as having never unfcignedly accepted of Chrift 4 and they do either explicitly or implicitly number themfelves among thofe th^f Jove not the Lord jfefus Chrift; of whom the Apoftlc fays, let fudi be Anathema^ Maran-atha! And accordingly it is known> all over the town where they live^ th^it they make no pretenHons to dinj/atiQifying grace already obtained; nor of confequence are they commonly looked upon as any other than unconverted perfons. Now, can this be judged the comely order of the gofpel 1 or fhall God be fup-pofed the author of fuch confujion!

In this way of church-proceeding, God's own ch3-;dren and the true difciples of Chrill are obliged to receive thofe as their hrethreny admit them to the conanu' nion offaintsj and embrace them in the higheft a£is of Chriftian fociety, even in their ^cdXfecifl oflove^ where they feed together on the body and blood of Chrift, whom yet they hav6 no reafon to look upon otherwife than as enemies of the crofs of Chrift^ and haters, of their heavenly Father and dear Redeemer^ they making no

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COMMUHICM IH THE VISIBLE CHURCH. 195

preUn^im to any thing at all inconfiftent with thofe charafkers; yea^ in many places, as I faid before, freely profeiling this to be a<5iually the cafe with them.

Chlift often fori>id8 the meniters of his church, judg»-ing one anoihir: But in this way of ecclefiailical proceed-ingy it is done continually, and looked upon as no hurt; a great part of thofe admitted into the church are by others of the fame communion judged unconvertedj grace' i^s. perfotts; and it is impoffible to. avoid it, while we ftretch not beyond the bounds of a rahmal charity.

This method of proceeding muft inevitably have one of thefe two confequences ^ Either there muft be no pub* Jic notice at all given of it, when fo fignal a work of grace is wrought, as a finner's being brought to repent and turn to God, and hopefully become the fubje<^ of feving converfion 5 or elfe this notice muft be given in the way of converfaUoUf by the perfons. themfehes^ frequently, freely^ and in all companies, declaring their own experiences. But furely, either of thefe confe-<}uence8 muft be very unhappy.—^The former is fo, wz,-the forbidding and preventing any public notice being given on earth of the repentance ofafinntr^ an event fo much to the konow of God, and fo much taken notice of in hea'oenf cauiingj^ojr in the prefence of the av^els of Gody and tending fo moch to the advancement of rekgion in the world. For it \& found by experience, that fcarce any one thing haa ^ great an influence to awaken iinners, and engage them to feek falvation, and to quicken and anmate faints, as the tidings of a finner's repentance, or hqpeful converfion: God evidently makes ufe of it as an eminent'means cf advancing religion in a time of remarkable revival of itligion. And to take a courfr effectually to prevent fuch an event's being noticed on earth* appears to me a countera^ing of God, in that whic^ he jever makes ufe of as a chief means of the propagation of true paety, and which we have reafon to think 4e wHl make ufe of as one principal means of the convediOA of the world in the glorious latter day.—>But now as 4o the o^b$r way, the way of giving notice to

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the public of this event, by particular pcr&ns themfdves publiihing their own experiences from time to time and from place to place, on all occaiioiis and before all companies, I muil confefs, this is a pra6iice tiiat appears to me attended with many inconveniences, yea, big with inifchiefs. The abundant trial of thi& m^hc^i lately madcy and the large experience We have had of the evil confequences of it, is enough to put all fobcr and judicious people for ever out of conceit of it. I/hall not ' pretend to enumerate all the mifchiefs attending it, which would be very tedious; but (hall now ooly mention two things. One is, the bad elFedl it has upon the perfons themfelves that praftife it, in the great tendency it has to fpiritual pride; infenfibly begetting and ciiabli/hing an evil habit of mind in that refpe£i, by the fiequent return of the temptation., and tliis many times when they are not guarded againft: it, and haye no t4me, by confideration and prayer, to fortify their mindsy. And then it has a verj bad effed .on the minds of -others that hear their communication, and (b on the ilate of religion in general, in this way: It being thus the cu^om for perfons of all forts, young and old^ wife and unwife^ fu-periors and infenors, freely tx> tell their owo experiences Jiefore all companies, it is commonly <done veryiVyiwiSF-cloujly, often very raftily and fooliflUy^ out of feafon, .and in circumfiances. tending to defeat any good tnd.. £yefi lincere Chriftians too frequ^niitly in. thjbir • converfation infift naainly on thofe things that are no pait of their true fpiritual experience i fuch as imprefiions on their fancy or imagination, fuggeillions of &6U by pafT^gi^ of Scripture,' ^c»; .in which cafe children *nd wesk.peifofl^ that hear,^ are apt to form .their"notipni.of, religioji.and true piety by fuch experimental commuaication$,. land mbch more than they do by the moft iolid and judibioivs inftruftions out of the-word, th^y hear from the pwlpiu Which is found to be one of the devices whertity i^atan has an ines^pneinble advantage to ruin the fouls of meny ^nd utterly to confound the intereft of reiigipuv'—This matter of making 9 publif: prpfefilou 9f )g^dUae£». i^r

piety of heart, is certainly a very important affair, and ought to be under fome public regulation^ and under the direction oi Jkilful guidesy and not left to the management of every man, woman> and child, according to their humour or fancy: And when it is done, it fhould be done with great ferioufnefs, preparation, and prayer, as a folemn aft of public refpeft and honour to God, in his houfe and in the prefence of his people. Not that I condemn, but greatly approve of perfons fpeaking fometimcs of their religious experiences in private con-verfation, to proper perfons and on proper oceafions, with modcfty and difcretion^ when the glory of God and the benefit or j«ft fatisfadtion of others require it o£ them. ' ■ 4

In a word, |he pradlice of promifcuous adniiflion, or that way of taking aU ipto the church indifferently, as ^ifihle f(Uf!ts, who art not either ignorant or fcandalous, and at the fame time that cuftom*s taking place of perfons publifliing their own cdmxrfwn in common cowocrfa-' tion; where thcfe two things meet together, they unavoidably make two diflinck kinds of "oifible churches^ or different bodies of profcfling faints, one within another, openly diftinguilhed one from another, as it were by a vifible dividing line. One company confiding of thofe who are 'vijihly gracious Chriflians, and open profejfors of godlinefs; another confiding of thofe who are vifilly moral livers, and only pro'fefs common virtues, without pretending to any fpecial and fpintual experiences in their hearts, and who therefore are not reputed to be converts. I may appeal to thofe acquainted with the date of the churches, whether this be not aftually the cafe in fome, where this method of proceeding has been long edabliihed. But I leave the judicious reader to make his own remarks on this cafe, and to determine, whiether there be a jud foundation in Scripture or rea-fon for any fuch date of things ; which to me, 1 con* fefs, carries the face of glaring abfurdity.

And hoiv I commit this whole difcourfe (under God's blelfing) to ,the Reader's candid refle<^ion and impartial

Rij

judgment. I am fenfible, it will be very difficult for many to be truly impartial in this affair; their prejudices being very great againil the dodrine which I have maintained. And, I believei I myfclf am the perfon, who, above all other upon the face of the earth, havc had moil in my circumftances to prejudice me againft this do^lf-ine, and to make me unwilling to receive con-vidtion of the truth of it. However, the clear evidence of God's mind in his word, as things appear to me, ha» conftrained me to think and a6i as I have now done. I dare not go contrary to fuch texts as thofe, Levi z. lo. Jer. XV. 19. £zek. xxii. 26. and xliv. 6, 7, 8. And having been fuUy perfuaded in my own mind, what is the Scripture rule in this matter., after a moft careful, painful, and long fearch, I am willing, in the faithful pro-fecution of what appears to me of fuch importance and fo plainly the mind and will of God, to rcfign to hi§ providence, and leave the event in his hand.

It may not.bc improper to add here, 1^ I have oftea Iiad fuggcfted to me the probability of my being anfiver*' ed from the prefs: If any one ftiallfee cauie to undertake this, I have thefe reafonable requefts to make to him, 17Z. That he would avoid the ungenerous and unmanly-artifices ufed by too many polemick writers, while they ium afide to 'vain jangling^ in carping at incidental paff-ages, and difplaying their wit upon fome minute particulars^ or lefs muterial things, in the author they oppofe, with much exclamationy if pofiiye, to excite the ignorant and unwary reader's difrelifli of the author, and^ to make him appear contemptible, and fo to get the vifto-ry that way ; perhaps dwelling upon, and glorying in iome pretended inconjiflencies in fome parts of the dif-* ccurfe, without ever entering thoroughly into the meritt cjthe caufgy or clofely encountering any of the main arguments. If any one oppofes me from the prefs, I desire he would attend to the true ftate of the queftion, and endeavour fairly to take off the force of .each argument^ by anfwering the fame dire6t:ly, and diftin£lly, with calm and dole reafoning; avoiding (as much a»

may be) both dogmatical aiTestion and paffionate reflection. Sure I am, I (hall n«ll envy him the applaufe of a vi6l6ry over me, however fignal and complete, if only gained by fuperior light and convincing evidence.—I would alio requeft him to fet hi« name to his performance, that I may in that rcfpeft ftand on even ground with him before the world, in a debate wherein the public is to judge between us. Thk will be the more reafonable, in cafe he fhould mingle any thing of accu-fation with his arguing: It was the manner even of the Heathen Romans, and reputed by them but juft and equal) to have accufers face to face*

May the GOD of all grace and peace unite us more in judgment, affeftion, and pra6lice, that with one hearty and one mouthy we may glorify his name through Jesus Christ. AMEN.

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APPENDIX,

Beiftg a Letter u the Author, in anfwer to his-

requeji cf information concerning the opinion of Pro^ teflant divines and churches in generaly of the Pre^. fbyterians in Scotland'and D^enters in England in particular^ refpeffing TiyEr QvEST 10}i$ that re* late to this controverfy. •

• •

REV. AND DEAR SIK* *

If yoQ look into Mr. B^xts^r's controTerfial writings againft Mr. Blake,^ you will meet with fuch accounts of principles and fs^Sf as I think noay reafonably give an inquirer much fatisfadlion as to the common judg-i ment of Proteilant churches and diyines in the poin1;s you mention. I particularly refey you to his Fivi Disputations of Right to Sacramentsf and the true Na^re of ViftbU Chrifliatutyj where all or the moft of yomr queries are confidered and anfwered» with a midtitude of teftimomes produced in favour of fentiments contrary tQ thofe of your excellent prcdeceflbr,, the kte Mr. Stod? DARD«-»-I have not {aid this, from any difpofition to ex? cufe myfelf from the labour of making iomc further inquiry, if it be thought needfuL And as it may (hew my willingnefs to gratify your defire, I ivill now fay Something on your quejlions diflii)6dy, but with as oiuca brevity as I can.

Quest. I. What is the general ostium refpe^ng that Self-examination required in i Cor. jfi. J28. Whether fommutdc^mts are not here ,dire8ed to.examne themfelves cohi' terning the tj^ikoigncQy.(fr their.realgodSn^^ .; - , ,

fo folemnly wanting all that art truly cunvtnced of thefi-remaining yet in a natural ftat€, to refrain coming to the Lord's table in their unbelief and impenitence; as if they judged it zjinful and dangerous thing for them to come under fuch circumftances ? I know Mr. Stoddard, in his Appealy difputes iht faS: But it has occurred to me in abundance of iniiances, while reviewing my authors on this occafion.

Amb^g the foreign Proteftants in Germany, France, t^c. I (hall name but two out of many inftances be«-forc me. The Ileidelburg or Palatine Catech'tfm^ w^hich had the folemn approbation of the Synod- of Doii, And ^as cfpecially'praifed by the diirines of Great Britain ; which has been in'a manlier univerfally received and taught, formerly in Scotland, Jtnd ftill all over Holland^ and by reafonof its excellency has been tranfln'ted into no lefs than thirteen feveral languages; this is moil ex-prefs in.claiming the Lories fupper for a fpecial privilege of fuch as have true faith alfid repentance ; and forbidding it to hypocjrites^ as well as fcandalous perfons, de^elaring that none fuch ought to come. See thteight^y-jirft^w^ other queftions and anfwers, with Ursin's Latin Ex' plicationsy and De Witte's Englifh Catechtzings thereon. Here, Sir, indeed you havae the judgment of a muU titude in one.—^Another celebrated book is Claude's Hijiortcal Defence of the Reformation / in which I meet Vvith» repeatedvdcdarations of the fame fentiments, perfectly on the negative fide of the queftion in hand ; but, I think, too many a»d too long to be here trainfcribed. The langiiage of fome of them I have juft now had oc* cafion to make ufe of. • As for the Church of Scotland, I find they have a-dopted the Wcftminfter Confeflion, Catechifms, and Di-reffcory, which debar all ignorant and ungodly perfons from the Lord's table, and require every one to examine hirafelf, not .only as to his knowledge, but alfo 'his^//^ repentance^ Isve^ new. ohediemey-Scc-^^ln theit>BcoJ^s hf Difcipliney I obferve fundry paffages that apprOJ>riate the laciament to the truly penitent aad faithful^ aft the odty

proper fubje6l$. Their nathmd covenant^ renewed from tim^ to tim^ has this claufe; To the-^hich [true reformed kirk] we join ourfelves willingly, in do^riney faith, religion, discipline, and ufe of the holy facra-ments, cu linxly members of the fanw in Chri/l pur Head, l^c. . And among the dhines. of Scotland, I find many in their fermons, facramental fpeeches, and other difcourfes, 4e€laring themfelves ftrongly on the negative part in the queftion before us, adviAng to ftni^nefs in admiilions to the Lord's fupper, renouncing the opinion of its being a converting ordinancef inviting only the fmcere friends of Chrift to it, and /rcqujently ^warning profcffors confdou9 of reignijig fin and hypocrify to forbear approaching jthe Lord^» table. I might bring itmch to this purpofe .{rom Mr. Andrew Qrav's book of fermons, publiflied anno 1716; and his fennons^ printed antto 1746; with a jweface by Mr. Willi«on.— So from Mr, Ebenezer Ersk IN e's fynodical fermon, anno 1732-—And from Mr. Ralph Erskine's fermon on Ifa. xlii. 6.; and his difcourfe at fencing the; tables,.annexed to his fermon on John xvi. 15.—;So from Mr. Willison's fynodical fermon, anno 1 733; whei>e he fets down a variety of fearch-ing queftions^no lefs than twenty-feven) which he adyifes .to be put to proppnants, and their anfwers to be waited for, before they ar^ admitted.—r-The anonymous author jof a Defence of National Churches againfl the Independents (who is reputed to be Mr. Willi son) afTerts it as a Prefbytcrian principle, that none have right befort GodtQ ihe complete communion of the church, but fuch at h^tgr/tce^ and. that npne are to be admitted but thof^^ w>o 9X^/aintSf at leaft in profeflion ; fuch as profefs to aogjsjJt of the. offers of Ghrift's'girace,^^. and confefi thenafelves to he^^cere-rr^Mr^ Av tone, in his Review againfl.Mr. Glas, owns that the lord's fupper is not a.formal me^n of converfion,. but of further growth and nourifhment to thof^ already, gonverted—In the dame iir^lp isj^ferf Na smith's Treati/e of the Enimi fifihe Co* ^v^^^^-.—And .Mr. jWarpe^'^j. E/fay on Ba/ftifm^^^In a 'Vrprdi I find, M^'^^.^uliRiE (in his fynodical fermon, anno

1732) teftifying of the minifters in Scotland, that they ' are Under (L e* circumfpe^^ and cautious) in admi^mg fcople to the holy table of the Lord; knowing the defign of the ordinance 18 iM^ ^MfVffySiofi, but conformaUoni and he obferves* that all who approve themfeives to God herey will a thoufand times rather chufe to have, was it but fsne table or i&a^a table of honeft cGmmunicastSf true be'-ftroerj and realfamtSf than jiftve a imndred talble«, by ad-» mitting any that are tmworthyr(or Chri/tlefs fouls, as he anon characterizes i^em), of whom there are not moral evidences of their/£/i2^ for this'holy or<£nance. And for the commendable pradice of the Church of Scotland^ » in being pointed and partieularm debarring die unworthy from this ordinance (fays he), God foibid ever it turn into defuetude.—I think I may here not unfitly fubjoia thofe nsmafkaUe paifages in Mr. AttDtKsos's exee&eat Defence of the Pre/byterianSf again ft Mr. Rhind; where he informs us, they look Hfion this Jfoly ordinance as the com" won prisfilege of the faithful; arid therefore they ufually fence the Lord'stable, in/the words of Scripture, i Cor. vi. 9. or fome fucK-likti—To exclude the impenitent from. the privilege x)f gofpel-myfteries; to debar thofe from the Lord*j table^ whom the Lord has, by the.CK-jprefs fentcnce of hk wodi, debarred out of .the kingdom 4fheavef$9 i&«rhat every one, who is not quite loft in im-jpiety> mutft own to he not only lawful, but a duty,^-^ .'Upon which I beg leave to obfervei accoisding to this .principle I ^o not fee but that a man who with appa-. rent figns of cFedibility confeffes himfelf habitually in^e-ynkeot, ought to be debarred from.the Lord's tables And furdy, by parity of reafon, he that knofsxs himlelf to be unregencwite, ought to r^r^m. coming, fince there xan be no true repentasce without regeneration. I think we have no }uft grounds.to fuppoie,.Mr. Stoddard's principle in this matter has hitherto - any genenil •prevalence in the Chujnch of Scotland. * And now to pafs ov^r to England, neither do I iind veafon to think the Diffenters there in general areibr Mr* ^todd^rd's latitude^ The jfffembly^DhiwtfrojioxaiOc

ril Ae * ungoJly^ as well as ignoranf, mvwitffy of the Lord's table; direft to f reparation for it, by examining ourfelves of our Mng in Chrifty &c. And though they declare this facrament appointed for the relief even of the weak and doubting Chriftian, who unfeigned^ deiires to ht found in tJhri/i; and hating direcled yi/rA ^ one to bewail \^n mibelief and labour to have his doubts re* iblvcd, they affert that^ doing he may and ought to come to the Lord's fupp^r, to ht Jurfher ^rengihened: yet I do not find any appearance of a hint, as if others who kno'w themfelve'8 to be in a natural Hate, or are con-fcious of their being certainly gracelefs, may and ought to come to this ordinance, that they may be converted. Nay, they cxprefflly declare of all 4tngedly perfbns, that while they rennain luc1i« they cannot without great fin againft Chrift partake of thofe holy myfterks.—As to particular divined, I find multitudes of them among the Dii-

•fenters, in later as well as former times, exprclTing the famefentiments: Diftingnifhing between natural and in-

^flttuted duties, between initial and confirming meaKs, betw^een fpccial ordinances and common : And dechr-

' »ng the Lord's fupper a difiiple^privikgey peculiar to fuch as have difciple-prGperties^ and admonifhing as well the clofe hypocritey as the more grofs, of the Jin ami dangtr of coming to it in hie unregenerate (late, impenitent and tmbelieving* Thus Mr. Bolton, in his difcourfe on ike JVedding Supper" and' the Wedding Garment^ warns the gracelefs not to come to the Lord's fupper 5 affirming, that an unfanBifiedprefence v*rill be found as bad as a pro-

Jane alfence^^'—M.r, Baxter, in his FiveJDifputaticnsi has mucK that runs in the fam« flrain ; fo in his Reformed Liturgy^ and in his Chrifiian Concord, where we have his brethren joining their tefjtimony with his,—Likewife

•Mr. Char NOCK, in his difcourfe of the SubjeHs of the hordes Supper —Mr. Palmer, in his Scripture'Rail to the, hordes Table —Mr. Saunders, in his yinti-Diatribe — Mr. Langley, in his Sufpm/ion Revte^wed—^r. Doo-little, Mr. Henry, Dr. EarlEj and others, in their

' books on Xht-Lard'^ Supper —Mr. Shower, in his Sa^

S

iramenta! Dtjevurfet —^Mr. FlAvel, iii his fermdn on GofpeUUmty^ and other pieces—Mr. Philip Henrt, and Mr. TiiossF-» in the accounts of their Llves-^ Dr. Calamy, is hie difcourfe on Vows^ and his Defence of Nonconformity'-^'yiT. SiMON^ROWNE, in the Continuation of Henry*s ExpqfiHon^ on 1* Cor. xi. 28—Dr.

•^Harilis, in his difcourfe on Self-Dedication —:Dr. Jen-vinos, in his fermons to Ift^ng People,---^! could^ from all thefe authors, cite paflagcs much to the purpofe: But it would be too tedious. Yet I will give you a few hints from fomcothcrs.—^Dr. Williams, in \\i^Go/pel' "Truth Stated^ fays. Though a man had it revealed to him that he is one of the eltS^ yet £d long as he remains unregeneratey be h^s no right to partake of the Ijora's fupper.—*-Dr. OuirsE, in hjs late fermon at Mr. Gib-boas's ordination obferves^ that mens being church"

■ members fuppofes thtm. already to h^ve zgood luarh hegm in them, an4 ^o be p^rtafcers of Chri|tian love^ even fiich as proceeds koxn/aith^ in a prevailing degree ; and per-fgns (fays he) that have nothing of this, ought not %o be church-m€mbei:s.-^r'Mr. Hall, in his Exhortation on the iame occaiipn, remarks, that .the feals of the covenant are to be .ufed as difcrimmatitig iigns of the real fcpar^-tion of true believer^ from the world ; and urges to have the fence kept up, which Chrili has fet about his church, that it may appear to be a body wholly difiinS from the jvorld; Qod's houfe being erefted for the entertainment, not of hypocrites and dead Tmners^ but of the living in Jerufalem.—^But, fays Dr. Watts, in Ws Humble Attempty it is true, this pannot be pradifed uni-verfally and perfeftly hew on earthy fo as tp prevent I'ome fecret tinners making their way in|;p our f^para^e congregations, and joining w^h us in the mo$t loienin ordinances; yet he declares fuch naf really worthy of any room or place in the houfe of God.---AQd in his HoUnefs of Timesy Places^ andPeople^ the Doftor obferves, The v/V ^^/^Chriftian church i.$ foimdedpn ^ fuppofttion^ diatthe

' members of it are, or fhould appear to be, members.of ^he invifthle: And noiur.(fays he) ^re tobe admitted iq^9

tliis vt/tiie cKurch, or eftecmed complete members of iU but thofe who make fuch a declaration iand profefiion of their faith in Chrift and their avowed fubjeAion to him, As may be fuppofed in a judgment of charity to manifeit them to be real believers, true fubjefts of his fpiritual kingdom, 'and member^ of the invtfibh church.—I find Dr. Doj)DRiD6E in the fame fentiments, by what he fays in his FamUyExpdfttor* Thus, on the cafe of Ana-Jiias and Sappbira, he has this note. The church is never happier^ than when Xki^foru of falfchood arc deterred {toxn mtruding into it: If its members arc hfi numerous^ it is a fufficient balance, that it is more pure. And on Simon's cafe, he pronounces it to be tn vain for men to profefs themfdves" Cbrtflians^ in vain to fubmit to baptifmy &c. if their heart be not right with God, And fuch perfons being admitted to eft/Hnguifhing ordinances, he calls an iviL, in the prefent date of things unavoidable ; wiih-ing for the happy medtum, hctvrtcn prqfiituting divine ordi* nances by a fooliih credulity,- and defrasaSng the children of the houfehold of their breads by a rigorous fcverity aud miilaken cautioil. He every where reprefents the Lord's fupper as the facrament of nutritionf a reviving and nouri/hing ordinance; but never that I can find, as a rr-generating or converting one. Upon the cafe of Judas, the DoAor obfervcs, that if he had truly ftated the order -of the ftory, then Judas certainly went out before the Eu^ >/&»2r^ wasinftituted: And indeed one cannot reaTonably fuppofe, Chrift would have commanded him to drini of this cup as the blood Jhed for him for the remiffion of fins ^ when he had juft before been declaring in efFe6l, that his fins (hould never be forgiven.—By which obferva-tion, I think, Dr. Doddridge has quite demolifh^d one of the moft pjaufible pleas ia favour of the fecret and confcious hypocrites claim to the Lord's fupper.

In fine^ even thofe who appear advocates for a latitude in admiflions to the communion, I obfetve, generally in the courfe of the argument offer fuch diflinc' tions, or make fuch concejjionsy as feem by fair confe-quence a giving up the point, at leaft as ftated io

^ Sij

the prefent queilicm. For they ufualty diftmgirifh between a right in forQ D/t iivid. jn ford ecclefise.; accordingly treat thefe as two different queilions^ Who ought to ^tJt£ ? and, IVho oughts to be admitted ? confidering the latter as an ecclJiaj^^lcsx^^ and here they aflert a lati^ tude; but the fgrmer, as a cafe of mj/ri^rt^^,*of private reference only> and here they grant a rtmiiation* How large foever their principles, while taking the cafe in ita ccclefiofiical yiit^^^ yet I ha^e met with very few divines^ that -taking it as a private cafe of confcietpce^ have gone Mr. Stoddard's length, in aflerting, thatyojw^ imfanSi" fied men have right before God t9 the Lord's fupper^ and jnay come *with a good ccnfctsncey yea, ottght to comcy not-withilanding they knotv themfclves at the fame time ta l>€ in a natural condition. This he declares in hi& DoC'-trine of drtftituted Churches^ and coiifh ms in his Sermon a$td. AppeaL But then he has made fome coticefftonsy which feem ^ be fubverfive of his opinioi^. FoV he exprefsly uilows, that the facratnent by inilitution fuppofes com* miinicants to be vi/ihle faints; and this title of' vifibU faints he a/Sgns to " fuch as have a vifible union to* " Chrift, fuch as aa'ein the judg;^nie.nt of ratif>nal charity ** believers, fuch a« carry Uiemfelves fo that there i* " reafon to look upon thpm to be faints.*' Now, tak-ing the cafe as b. private cafeofccmfcience (in which light only Mr. Stoddard profefTes to have defigned to coiw iid^r it in his fermon, and not at all as an ecclefiaflica^ cafe), I think, this vifibility <fjalntfhip immediately re* fpedts the pf<^onant for the JLord's table, and muit be refeiTcd to his oviviprivate jud^nent of hiraielf. But then, bow can there be a vjfiliUty offainfhip in the eye of the man's own coafcience, when at the fame time h€ kno*ius himfelf to be in a natural condition! Or how can a.raaix come to the Lord's table with a good confcience^ as hav* ing right before God^ while he cannot form fo much-as a judgment of rational charity for himfelf; feeing he carne» fo, in the view of his own confdence, that he has no rea* fan to look on himfelf to be ?l faint, nay, twtn.knoii's hai i$ flill in a natural Uate^t and t^hercfore ia the eye of hi|

0!Virn J»ptr&l jkid^cnt knot'iuch a one dS'the facra* menthj inllitution fuppofes the communicant to be !—. Moreover, Mr. Stoddard in defcribing vifible faints, iol^rts va/to their chara^ra-Jhrimf^profeffton of the true re* /f^>»,..wiiicbiheAawNimlwjcaHi. a:/kr<3>^^ cffatih and r^* pfntttnce^mpiipi^\fin^e^ And in« his \Do&rine qf Infitit^ed Churches: (l>j Ipi^iht ^WfR -iio^rn• at rcmatkable poftiiou>, ia fhrfe:\»crffa,iSUCB[cik EROFBS^IO'NjaS BEING S-INCIiiRItMAKKa A' MAN A REAIaSAINT^ ^ BEl^G/MOJlAiLLYMNCERE MAKES A ^AN A VX&i;&L'£ ^SAiNT. .tNowaccorxiing to tbfa»/it fee«Bi9 ta-naie^. the pr^ftfion itMh vehethcr evan^ gJdtitaUyjdiMaarafiy fnKere» » ah^aja dE a umform Unor; havrog /^(atvdctW ffimeithing.f6rthrjba//fr of it; and liot i;Q^^ulg!^io-^bdtfferent'jca%s^ KT^igmri fpecyically ^kxm% :dQ/a!fdth.2imiiei>ci^noero(f a-Jiigber and a lower ^iW.—But then it is qukfi bcyDwJ me to compre*-fe^d, bbw^'maa'who*. iffltfWJ Hirifclftobe in a natural /conditioR5 cln beriorm^h as morally fiacere in his pro" fcfj^on^ .vrWle it fe-itiiU-matter ^n^ tes^ox fuch aprcfej^ion kff. Ac'V^i(i«vart>geJwaU5) jfi/^^/TP makn a* man a real faint* JF^p-iC Jie.i?Mat>j,hin^r«U to -be in a ii^f/tfW condition, he fchen las certahUf •>J^^irJ' b« hath not (ia the priniaple or f«fet^ii58);&atywAfc.flii^r>^/^«^<iarf>.wbidi. h thejuft matter of fuck \d. p9eftjj^n .*. lAnd■ how* therefore can he. be rtiafoijably,fuppof3, jwida amy degree of moraijncerkyit to rAdk.€ ftiick aprifejioiii when for tke,j»attcr of it, it is jtberveryyiiwr pnoKtSion jhc iicoTil4'i»ake,Jf \y^inghib hinsa' lclfcl?>bit»« rml>fmmh.QAii'JsL\^rixiVi iniajiiy-ifoundgofp^ fen&jprf^fs Jlihilfe^a^/i/jforoftr behtvang >te»«^^«!,.aiid herE^ in^/^Aiit^/"«^^-w^b.a confmdn tm>rai\homflys itbUe yet M':l^o«^w/ himieif .^bc'dcftAtntc^fidl fudi Vyans^rt i« ibc fi^t.tjf God; and csonfcienccheing ftiii in a ncturS <xia4^4o'n, .jiQ^'Mader the- dominion • of iw»i«r//V/'» anii mpeni-Hncel For .m,y.oa!ra pajrt, I mvft confefe this a- difiiculty in Mr.' Stoddard's fcbeme, tl^t I am not* capable of ^Iv^flgv^His fevwritchypolheiis, rl think, muiifeU, if lMSr^j/ftj|frft$indvand'iii3;<:(>«rr^a»f be abode by 5 which Xexve.tclenifly to;ditmia»cjtbe pi-efcut mejim ;in the

nfgatlvfy sfgrecable to the general fcafc of Proteftan^

churches and divines.

»

Que ST. III. Whetkr k he not the general epkdbnf ^taf ferJoM admitted to the Lord*s tahie ot^ht to Vhofess fav* ing faith and rtpeatance ; meaning- thmt fiuA and refenU-ancey whkb are the termsfi^theco'^ctiiAaVof gtiixi . Answ* I b|ltevey after what has'Been already offered; vrc need Be at no lo& to know tk& tnh^ of the gene-^ ralityrefpeding the fubje^ of thit ini^uiry. Were there occafionr for it, I could cafUyproSuce ^ c&ttd of <witneffes^ tO' evidence that the general opmion is on the afirmativf iide^ in this queftion. Repeated fearcherhave been made^ by diligent and impartial inquirers^ who tbotigii of varying judgment and pradice* in chiirch-di£cipfioe> yet agree in thenr reports: And from thetn B wffl ^'ve yoii the following atteftationsrt

Mr, Lob (ia his True Dt^ter) tells us^ It is th«; judgment of all the Nonconfonk^^ xkat nothing lefs thaxk the prtfejjjum oi favin^ fiuth^ credibly figni£cant of the thing profWiedi.gives rTghttochQreh<<:oinmtimon. And this he declares to be the rulie of aH Protefiants. in generaL He brings even Mr..HuMprrREr (though opposite in judgment) for lib voudiee: Wha acknowledges. That the viJiUe church is defined by aprofej^on oftroe regene^ rate mthy and of no lefs. than that, according to the moil general opiaiofi of Protefiant e&vinej. He fpeaks of ■it as the eommoTLofmionf that a profefSon^ of .no lefs than tme gi^ce or jol&ying §Bdi^' h-the rufe of admffion to the dUnrch-facrftmcnts. .And though Mr*^Hitm^rey went off &om the received opiaibn,- yet eould'he not come into Mr. Blake^s notions in th^ niiatter, -v^o alfo bad gone off from st, nor hope for their vindication :: Hence he makes that challenge, Whoft man is.there, that^ dares revii?e Mr, Biake^t taufe^ find defend it agam^ Mr, Baxtjr'j KiGHT tofacramenteJ '

Mr. Baxter in this hisr book very copiotlly arguei for ^Lprofejjion oifavingfaith^ as the rule of admi£&dn to facramentSf, ^nd much^ ii^fifts on its b«ing fgl l)y the' ua>- ~

w -*

antmous confent bf judicious divines* • He tells us, Mr^ Gataker in his books has largely proved thi« by a mul* fitude of quotation» from Plx>teflant writers. And he ^ds his own'teftimofiy, repeatedly faying. It is indeee^ their mo^ common do6trine—-It is the common Proteftanf db^^ne»—^And again, certain: I am>, this is the commote 4to6tHne 6f reformed divinea*—-He fubjoinsv I mtift pro* fefs; that I do not know o€any one Ptotefiam divine, re-|>uted oithedox, of the'contrary judgment, before Dr, Ward and Vb, Blake,, though Come Papifts and Ar-^ miniansr I knew of that mind.—^And again (befide Sir Henry Vane)*, he fays* All that I know of, fince Dr; Ward, is Mr. Blake,^ Mr. Humphrey, and one Johir Timfon ; and! John Timfon, Mr. Humphrey, and Mr.-Blake.-^He alleges Mr.'ViMfis, as thu* witnefiing in the cafe on his fide. To this purpofe all our learned dl^ Vines have given their fuffrage: I need not number authors or churches. It is fo plain a cafe, that 1 won* der thofe [of the contrary opinion} have not takea^ notice of itf there h an army to a man agatfi/i them. ■ Mr. Lang ley; in his- Svfpen^on Reviewed, obferves j The concurrent Jud^ent of-divines, Engiifh and Foreign,' EpifcopaTand Prefbyterian,' thiat man of vaft and digeft-kd readings the lesbned Mr. Baxtsk hath demonilrated at large in sixty te/fmonies; fundry of-which hzre many in th^m, being^the ju%m«nt of many Vi^rr^^ and many karhed men tdiere^nr itnd more might eaiily be brought; In fliort, he cafls it the old Prot^ant doctrine aflfcrted againft the Pafi^r; and wonders- at the confidence of the me^, who tett'u^i againft out own eyes, that it is a noveRfm.

lib tbefeatteftatibns I fuWbnr that^of oiir Mr. Mrr-cwEt (in his^ IntroduSlfOn before the'j^^ence of the Synod; 1662)9 who while aflerting a different latitude of the two i^cramehts, yet pleads for ilri^nefs in adnnffions to the Lord^ij.table; aiwl tcftifies,- It is moft evident, thzt^ly reforming Svinefhkve. ifitl^ird^f^ineunanimi^t^ taught, and In tlidr' pA^ic* (m^y. of them) endeavoured, a Jfi& /Affkn of't^ioft wliQ-ihouI^ be. addiittcd to^ tlit

lord's fi^per*'-^^ thipk. ifc o>ay b« i¥>t iitfprop^ijf ot^ Cerved here; that iiv a alanufcrip^> 4ravfnti|) by this ^mH njent perfon for hie oWn fatisfa^jtiofiy and inferted in the ^oount -of his \\ity he haS'kfjt t^is folenin ieftiinoiiy againil sihtiL MM^qf-fr^ej^Qii (e^uffive pf ajl^an^sH MojAs an4 .qoitfieflUi\8i.pf a/,{>Fa£^ic^^d qxperimcDtfil na^ tuwj 1* a*. l^ayifig b«f i> fou^d Isy pknri^ ^i^i^ce X nur/q (of fornu^ aiui irrffigl/m^ : Ajt.^he- Jq^:,tiilwJ declaring Jlivi'^^grti^^tf WfdbL,:a p^ftici^ar ^yc t(^j^tb« chUrch^^ of A^Hw. JSaj^/^i that, th^ /oii^ tf-g^^linffi will be /g^y if only dtfdrbial knou^Jedge ^d4. 40i)[Zc^A^^be« l^aviouf. Goi^q U> be. ajpGoUQted fufi^ientifQf a tifle 4o4lt ghurfch?^\ilfge^; 2ifkir\^\\x^j^^prfl^cal^i^ltlf sod

(feys ^) that whicfei pe^pl^^ ft$ ta be pii^lklt xe^ijred apd held in i;epHtation> tl^^.M^ji^ th^ylg^lf: f^t^li-^apd ijJwaUy'«<? i?ipr^,—:Ii\aijotbpr p\acj^;i(^ qbfi^l-.w%,il|his..will not only Idfe the ppwtr'^tj^li^efs^.bttt in a littl^jtiine:

brifig in pn<^9ev^ivMkr^i9J^\<W^^e^v^^^ ways. (1.) EleSum of mkiifi^r^ will jc^n he caffied b^ ^ foi^nial Iqofer fort. (2.) 'The. ^qypif<^ ^f <^(i^''?«fN<^ill i[>y this jrnea^a. b^ impplfible,.;.' i(Vn4'4i(cipii^'«- ^^^S5 pfiofainefvefe rif«th ^k«,.a:fl/*p4•«:f^i%^I|^S^lJ:ii?:l^?^^J^^ jyhe^ 5 Certain-in y^f> |hat:ivp,{^i|^4)» |:^«/»r%f<^i:tU ^Ji^^heB,. Y?hiBn. we.iUM'frVi^^k*$¥^i^4rf«':4sjW^ do, in ihofjg whom W^ would admit t^,juil famthubionj^ an4 dsQ-withi^and t))pfe !>0Uons.atKi re^foiutig&thsU wohL4 in*, fer a /t^fl^ there»% which M<^th (ip^refit ffrii ia ie.-r-t 'I9 iiMn (fay* he) ^e. w)t?,a<Ki^jM\t,il:ka^ti wejf}|^l.b^

ficarj^bpm^ t^^ nfiMtrVfiiy ftfi fjhi*nji^,rgfi3;rRi|gtio^»je if ^ keep ^a/Zr/wf within the compafe of the non-excs^muni^ ct^flviTii^r\kt:/j^rd*sJiij^il^iiti'^ of thofe

iinjefs, or g:fap€ ifi'*wr/i/|,.,-*F<>r.I^* M[^XCl?•J^L^a^ h^ tboqght f^^^, jffl |ik [fj^^ arid'Ii^aly^ £X&RC|f^ iitere^ peiieflaryrto a.ft^ fnd-ceJfn^rtaWf.j^arii^ipatU^tj ^jjf tj(i^

fationa} charity, ju^i?9tby'i«/f/^*)j^|iS^<({ f^^a^i^ e;si.

^I»c§^ juftly ?r^49irc4.j.y»:br<J^, -JO.>ia^Q>>irift)i\V{*?to./i^

• ••

comrnunton. Whereas, he thought haptifm annexed ti> /«/• ttal faithy or faith in the bang of it; the chavitablc; judg*. raent whereof (fays he) runs upon a great latitufiej and he conceived the ianx^JiriSnefsj as to outward figpSx not, necefiary unto,a charitable probable judgmfcntj or.^pe; of the Iting of faith, which intitks to b^ptifm, :as of that gronvth and fp^cial exerctfe of faith, wliidfi is^f requisite to the Lord's fupper. Thefe are the niani difiin^ions.i on which he grounded his opinion of a ^^^ri?«f latitude oif the two facraitnents.—For I muft obferve, as flf enuoufly as he pleads for a various eiaent, as to the f^bje^ pF them^ he never fuppofes any adult regularly adi^nittable^. to either faCrament^ but fuch as in ecclefiailical repuita* tion fuftain the chara<^er of believers} fuch as in the aq-t count-of a rational charity (judging by probable figfis) have the being oi regenetaiion; or as he vjfcriouily espref-fes it> have true faiiby in' the judgment of charity; and do in fime meafure perform tlie duties of. faith and obe-^' dienccy as to church-vyihiiity and charkahle hopes, andT therefore are fuch as the church ought to receive and. hold as heirs of the grace ofltfey according to the rules of Chriiiian chanty.—Though it feemS) as Mr. Sh^pard before him fpeaks of his church-charity and, cicperimentalt charitys^lsi Mr. MircHEL had his pifitive charity and his wgative^ and conducted his judgmeiit and adn)ipi-: flrattons accordingly^ Iq admitting pcrfons to the onfii facrament or the other.—I fhould not have been fo pro-lij^ and particular .here, but that I thought it; might ferve to prepare the way for a. more eafy, Ihort, and ija-; telligibte aaxfwer to your remai^tiag <jiierie«..

Quest. IV. Whither it be the general opinion of PrC'* tefiant churches and divinesy in the cafe of adult perfins^ thati the ter^ns ofadmt/pon to both facraments are the fame^

Answ. Iprehime, Sir, the qucflion does not refpc^l-j^t famej^efs in the ^^^r^^ of qualiEcations,. expeneoc^s, and evidences ; but only a famenefs in hind^ or lor the fub«« ilance and general nature of things. I fupppfe,, you ha^ no view here to any fuch critical dtf^n^or\ as. th^t. bf forjE)

mentionedy between an initial faith and a grown faith ; i or between the fimple ^f«^ of faith, which intitleth to baptifm, and the fpecial exercife of faith, which fits for the Lord's fuppcr 5 nor aim at a nice adjoftmcnt of the feveral d>araSert of ijijibtlbyf or motives of credHnlity^ in the one cafe and the other ; bint only intend in general to inquire, whether pcrfons admittable to one or other facrament, ought to profefs true juJUfjing faith^ and not be admitted on the |»rofeflion of any faith of a kind in-• ferior and fpecificaify different. Now, taking this to be the fcopc of your queftion, I have good rcafon to apprehend, that the generatity of Protellant churches and divines, of the Calvintftic perfuafion cfpeciaHy, have de» dared themfelves for the affirmative.

I think all that hold the vifible Chriftian church ought to confift of fuch as make a vt/ible and cretShh frofef^n of faith and hoRnefsy and appear to rational charity tealftnenAers of the church invi/ible (which is the common language of Proteftants), are to be underflood as in principle exploding the conceit of a confcious unbeliever's right before God to fpecial church^^ordinances, and as denying the apparent unbeliever's right before the church to admiffion, whether to one facrament or the other. I obferve, Eadem efi ratio uhiufque facramenti^ is a maxim (in its general notion) efpoufed by the feveral contending parties in this controvetfy about a right to facra-ments.

- That a eredible profeilion of faving faith and repentance is neceffary to haptifm^ in the cafe of the adult, I can (hew, by the authority of Claude's approved De-fence of the Reformationy to be the general opinion of

French Proteftants j and by the Palatine Catechifm, by the Leyden prpfeflbrs Synopflsy &c. to be the prevailing judgment of the reformed in Germany, liolland, and foreign parts.

- And for the Diffenters in England^ that they are in general of the fame judgment, I might prove from the jiffembiy of Divines Confeffion, CatecKifms, and Direc-KN7I and fn>m the Heads gf Agreement afTented to by

API>EN]SlX. 21$

€he Umted Minyiert^ formerly dillinguiihed by the names of Prejhyterian and Congregational; as alfo by a large in-dudllon of particular inilances among divines of every denomination, would it not carry me to too great a length. I find Mr. Lob (in his True Diffenter) affuring us in general, '< It is held by the DiHenters, that oo» thing lefs than the profejjfton of a faving fmth gives a right to baptifmJ^ Nor do I fee, by their writings of a later date and moft in vogue, any juil grounds to fup-pofe a general change of fentiments among them. I will mention two or three modems of diftinguifiied name. Dr. Harris (in his Self-Dedication) tells us, The nature of the Lord's fupper plainly [\i]^po{c9 faitA; and that none but reaJ ChriiUans have right in the fight of God; though a credible profejfion intitles to it in the fight of the church, who cannot kqow the heart. And he declares it the fame faith^ which qualifies the adult^ both for baptifm and for the Lord*s fupper; there being the fame conunon nature to both fecraments» and the latter only A recognizing the former.—^Tlie late Dr, Watts (in his Holinefs pf Tim^Sy Places^ and People J lays. The Chri-ilian church receives none.but upon profeilion oitrue faith in Chxi^y ^vAJtncere repentance; none but thofe who profefs to be members of the tnvifibk church, and in a Judgment of cliarity are to be fo cfteem^d. Our entrance into it IS appointed to be by a vifible profej^on of our being horn of Gody of real faith in Chrifi, of true repentance^ and inward hoUnefs.—-Jn fine, to name no more, Dr. DoDpRiDGE (in his Fanuly Mxpofitor^ on A6is viii. 37.) fuppofes a credible profeffion of x\it\t faith in Chrifl required of the adult in apoflohc times, in order to ■their being admitted to baptifm; even fuch .(fay« he) as implied their cordially fubje<^ng their fouls to the go-fpd, and their being come to a point, fo as to give up ihemfelves to Chrifb nvith all their heart.

And for the Chur<;h of Scotland, Mr. Anderson,

who well underflood their principles and practice, aflures

us (in his Z)£/^/i«^of them), tji'at Prefbytertans wilj not

. j:>aptize witho^it ^ previous profefi^on or fponfioiu l^o

the adult (fays he) it is not only neceiTary (as it is alio in infants) that they be intemaliy fanStftdy but alfo that they make an outwardprdfeffiony of which baptifm is the ^adge tirid tok^n. To jiilHfy this, he obferv^es concerning the Catechumens in primitive times, that durii^ all that ft ate they were probationer, not only as to their knoTRtledge, but piety; and were obliged, before they could be admitted to baptifm^ to give moral evidences of thQ'grace of God in their hearts. And he advances it as a Prejhyterian prijnciple, that^^V^-and repentance 2xt. pre-' required to baptifm, in adult perfons at leaft. By this he points out the true matter of baptifmal profeflion : -And then in oppolition to fuch as pretend baptifm to ibe a converting ordinance^ he obferves, If they can have faith and repentance without the Spirit and fpiritual regene-' -ration, which they fay is not obtained but in and hy hap^ tifm^ I do «ot fee why they may not go to hea'oen without the Spirit and fpiritual regeneration: For I am fure, -repentmue toward God Tca^ faith toward our Lord Jefus Chrift, is the fum of the gofpel.—Mr. Warden, another of their noted writers (in his.^^^ on Baptifm)^ fays in the name of Pr^yterians^ We thi&k that baptifm fuppofeth men Chriflidns; dUfc they have no right to baptifm, the feal of Chriftianit^ ; all feals, in their nature, fuppofmg the thing that is fealed. He that is of adult age, is to profefs his faith in* Chrift and bis compliance -4vith the Vv^hole device of falvation, before he can have the »feal of the covenant adminiftered to him.—The author of the Defence of National Churches (thought to be Mr. WiLLisoN).fay8, I know nothing more requiflte to ad-mldion to the Lord's fupper, in faro ecclefiqflicOf than imto baptifm in an adult perfon ; they being both feals - of the fame covenant. And ,he thinks the objedis of *chtirch-fellowihip are "all who profefs to accept the of-*« fers of Chrift's grace, with fubjedlion to his ordi-^< nances, and a fuitable walk, and who confefs them-•< felves fmcere.*'

1 have referved Mr. Baxter- for my laft witnefs^ liecaufe his atteftation is compreheniive and of a gene-

ral afpeA. In his D'^puiations of RigJjt to Sacraments^ aaid other his writings, he repeatedly declares, " It •* hath been the cenflant principle and pradlice of the ** umverfal church of Chrift, to require a profejjton of " SAVING faith and repentance^ as neceflary before they ^ would haptlms; and not to baptize any upon the pi-ofef-** fion of any ioiwer kind of faith. He muil fluit his ** eyes againfl the fullefk evidence of hiflory and church-*^ pra^kice, who will deny this. I defire thofe otherwife* ** minded t-o help me to an inliance of any one ap-** proved baptifm, lince Chrift's time or his Apoftles, " upon the account of 9. faith that wsis Jhort oijiifiifylng^ ** and not upon the profefiion of a juftifj-ing faith. Hi-" therto this is not done by them, but the contrary is ** fully done .by others, and yet they confidently pcept •* agaiail ray opinion as a novelty, Mr. Gat.v.ker's " books have multitudes of fentences recited out of oui^ ^ Protfflant divines, that affirm this which they call *.' ne^iv^ It is. indeed the common Protejlant dodrinc, •< that the facraments do prefuppofe remiflion of fins, and ^ our faith ; that they are inftituted to fignify thefe as ■^ in ieing; and do iblemnizc and publicly own and .con-** firm the mutual covenant already entered in heart. The *> Jefuits themfelves do witnefs this to be the ordinary ♦• Proi^^wZ-do^iTine;—-It feems not ncccffary to mention. " the judgment of our reformed divines, as exprefled ia •* any^of their particular fayings, when their public con-•* feiiions and practices are fo iktisfaftory herein.^'—JMr. Baxter, however, recites a multitude of their tellimo-nies; producing the judgment of Luther, Calvin, Krcza,' Pet. Martyr, Pifcator, Mclan£thon, Altingius, Junius, Polanus, Zanchins, UriinUs, Parous, Bucanus, Mufculiis, profeflbres Leyd. et Salm. WoUebius, Vofiius, Wende-linc, Keckcrman, Bullinger, Allied, Deodate, Dr. Ames, I>^. Moulin: The Catcchifm of the Church of England, and Englifti divines; Bp. Ufher, Dr. Willet, Dr. Fulk, Dr. Prideaux, Dr. Whitaker, Mr. Yates, Perkins, Cart-wright, ^c. : The Scottifh Church in their Heads of Church^policy^ and divines of Scotland J Mr. Gillefpic^Mr.

T

Rutherford, and Mr. Wood: The Weftminfter AScmbly of Divines; their Confeflion, Catechifms, and Directory: The Annot. of foxne of thofe divines, ^c. And for the r^rm;?^ churches in general ,(Mri Baxter obfervea), it is pad all qucilion, by.theirxonftant/ra^rf, that they re-fjuire the profefiion oizfaiang Chriilian faith, and take »ot up with any lower. —^And refpeAing the .then practice in England, he fays. This is manifeft by our daily adminiftration of baptifm. I jiever heard ^ays he) any man baptize an infant but upon the parent'«, or fufcep-tor's, or offeT€T\ profeffton of ^LJufttfyingfmih* This leads to your laft inquiry.

Quest. V. Whether it he the genfrai opinion^ that the fame qualifications are required in a parent bringing his Mid to baptifm, as in an zAvXt per/on for his own admiffum 4p this ordinance?

Answ. Here, Sir, I liippofe you intend only the fame qualifications in kind; or a profefiion and viability, in fome degree, of tht fame fort of faith and repentance ^ meaning that >vhich is truly evangelical and &ving. And linderftanding you in this fenfe, I am pcrfuadjed, by aH I can obferve, that the generality of Frotefiants are ia the affirmative; jiot afTenting to a fpecific and effential difference, whatever circumftantial and gradual difparlty they may allow, between the two cafes you mentioi).

Mr. Baxter fpeaking of the judgment and pradlice of the Chriftian fathers^ tells us, that faith,(juflifying faith, jand not another kind of faith) was fuppofed to be in the parent^ for himfelf and his feed: Becaufe.the condition or qualification of the infant is.but this^ that he be the feed of a believer, —^And he thinks the generality of the reformed are in thefe fentiments. He .declares his own judgment in full concurrence herewith, and backs the fame with a variety of arguments, in.his Five Dijputationsy and other writings. He obferves, it i^ems ftrange to him that any fhould imagine, a lower J^elief in the parent will help his child to a title to bap-sltaf than that which is Jieceflary to bif o^n, if he were

l|nl>aptized ; becaufc mutual confent is rieceflary to mu* ttfal covenant, and the covenant mufi be mutual: No man hath right to Grid's part, that rcfufeth his own i They that have no right to remiffion of ftns* have no right given them by God to baptifm.—If God be not at all adlually obliged in covenant to any ungodly man> then he is-not obliged to give him baptifm: But God is iiot obliged fo to him. Mqfl of our dvv'mes make the contrary doftrine Pelagianifm, that God" ihould be o-bliged to man in a ftate of nature in fuch a covenant.— If the parent's title be queftionable (fays he), the infant's is fo too; becaufe the ground is the fame : And it is from the parent, that the child muft derive it; nor can any man give that which he hath not;—We ought not (fays he) to baptize thofe perfons, or their cniU dren, as theirs, who are viiible members of the kingdom of the devil, or that do not fo much as profefs the^ foHaking the devil-s kingdom r But fuch are all that profefs not a faving faith. If fuch arc not vifibly in the kingdom of the devxl^ at leaft they arc net vifibly out of of it.—^All that* are duly baptized', are baptized i«/« Christ; therefore they are fuppofed to poffefs that

Jiaith. by which mea are united or ingraffcd into Chrift: But th^ is- only juftifying faith, ^wil «nw (fajo K«)

where any man was ever faid in Scripture to be united* to* Chrift^- without faving faith, or profeflion of it.—In a'word, Mr. Baxter takes occafion to declare himfelf in- this manner: If Mr. Blake exa^ls not a profeilion oifaving faith and repentance, I fay he makes foul *afork in the church. And when fuch foul ivork ihall be voluntarily maintained^ and the word of God abufed for the defilement of the church and ordinance» of God, it is a greater fcandal to the weai^ and to the fcbifmatics^ and a greater reproach to the church, and a iadder cafe to confiderate men, than the too common pollutions of others, which are merely through negligence^ but not juftified and defended.

We are told by other impartial inquirers, that all the r^onaed da ia their diye^lories and pra<5lice8 require /r^**^

Tij

fe/JiofUy as well as promifes, of parents bringing thctr children to baptifm ; even- profefiions of' prefent faith and repentance, as well as promifes of future obedience; and thefe not merely of the moral, but the evangelical kind.—The judgment of the Church of Scotland may he known .by their adopting thcConf^on, Catecbifms^ and Diredlory of the jljfemhly df Divines; who, whca they require a farentai.frofe^n (as in their Cateehifmry &c.), intend it not of any lotver kind, than a true go-fpcl faith' and obedience.—^The mind of the Diffenters tnay be very much judged of by the reformed litttrgyy ^refcnted in their name upon King Charles's rellaration^ where parents credible profefflon of their faith, repentance^ and obedience^ is required in order to the baptifm of their children.—^I might bring fiirtbcr evidence from the writings of particular divines among them, ancient and modern: But I rauft for brevity omit this. Only I will give you a fpecimen in two or three hints. Mr.^ Chariiock, that great divine,.obferves, " Baptifm^^ ** pofes faith in the adult, and the profeffion of fadth in ♦' the parent for his child."—The late emin€»t Dn Watts, in his Holinefs of Times, Placesy and Peopley thu* declares bimfelfj with rclbe6l to tlK» infantt qf tru* h^ Severs l^^xn myopiftion, fo far aa they are any way *< members of the vi/iSle Chriftian church, it is upon ** fuppofition of their being (with their/ar^«/ir^ members " of the invtfihle church of God."

On the whole, as to our fathers here in New England^ It is true, they afTerted a hapiifm-right in parents for themfelves and children, whom yet they excluded from full communion ; the ground of whicK difference wa& hinted before : And they denied a purity of reafon between the two cafes nOw in view, on fome account34 Their chief ground was, that advlt baptifm requires ^ meafurc of vifible moralfitnefs or inhe*:ent holtnefe in the recipient; whereas, /«/a«/-3»////m requires nothing viiibkr in its fubjefk, but 2^ relativefitmfs or federal holinefs, th« formalis ratio of infant-memberihip, accruing from God'a. chapter of grace to his church, taking -ia ti^ iafaflt-fe^

wfth the believing parent. Baptifm they fuppofed to run parallel with regular memberftiip ; and the child of fuch a parent intitled to this covenant-feal in its own righty on the foot of a diftindt perfonal memberfhip, derivative in point of being, but independent for its dura'^ tiony and for the privileges annexed to it by divine infti-tutidn.—However, they certainly owned parentalprofej^ Jion, as belonging to the due order and juft manner of adminiftration, both meet and needful, —Accordingly they ' provided, that parents claiming covenant-privileges for their children, fHould own their coycnant-ftate, have a meafure of covenant-qualifications, and do covenant-duties, in fome degree, to the fatisfadlion of a rational chanty.—And it ought to be remembered, they have left it a§ their folemn judgment, that even taking baptifm" right for a right of fitness in foro ecclefxafiico, ftill the parents whofe children they claimed baptifm for,-were fuch as muft be allowed to have a title to it for themfehesy in cafe they had remained unbaptized: Look* ing upon them, although not duly fitted for the facra-ment of communion and confirmation, yet fufficiently fo for the facrament of union and initiation ; profeffors fir their ini^incy parental/y, and now perfonallyy in an initial. way; appearing Abrahafh's children, in fome meafure of truthy to a judicious charity ; juftly therefore baptiz-^ able, in their perfons and offspring, by all the rules of the gofpel.—I am not here to argue upon the juftnefa of this fcheme of thought on the cafe ; but only to re* prefent the fa<Sl in a genuine light. ^ I have no room. Sir, for any further remarks. But Hiuft conclude, with Chriftian falutes, and the tendet o£ every brotherly office, from

Tour very affeSionate Friend

Boston, June %(>X and humble Servant^

1749. *

THOMAS FOXCROFT,,

\^ '