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PREFACE.

TO THE

FIRST AMERICAN EDITION.

The Editor, in offering to the religious public, the Wdrks oi President EDWARDS, in what may, perhaps for this country, "without impropriety, be called a standard edition, has gratified his personal attachment to this excellent man. He has sou,i-ht also the advancement of the great doctrines of the cross, parricularly among the younger clergy, and the excitement of their zeal by a persuasive example. Here ^hey will have truth, accompanied not with evidence only, but with demonstration. Here they will !earn tliat conclusive arguing is as applicable to morals as to mathematics. Here 'they w'll see sophistry script of its disguises, and systems of learned error frittered to nothing. Here they will have before them an example of research, the fv^rce of which rhey w'll not be able to resist. Modern times scarce furnish a more imitable character.

President EDWARDS began his career of virtuous exertion at an early period of I'fe, and pursued it with a zeal and steadiness which could not but be successful. He had an object worthy of his pursuit, and he never lost sight of it. If much is to be ascribed to liis talents, no less is to be attributed to his industry. And his industry is particularly im-table as it sprung from the best motives. Founded in the supreme love of God, and an ardent desire to do ap much good as poss'ble, it could not be conversant with trifles or de--generate in'o pastime. These writings are in part the fruit of it. They are fraught with instruction, and are entitled to a diligent and repeated perusal. The honorary declaration made in the preface to the En;ilish edition of these works, as it is entitled to full approbation, may properly have a place here. "Although we do not consider ourselves responsible for every sentiment of the Author, whose works we publish, we will nevertheless freely acknowledge, that were we to assume any such responsibility, or were we disposed to hold up the writings of any fallible man, as forming our standard of faith, we should not hesitate to give our most decided preference to EDWARDS and OWEN. In these authors we see the soundest principles united with the most fervent charily." In similar terms another respectable English divine writes to his friend in

Vill PREFACE.

America, (March 15, i8o8.)-JONATHAN EDWARDS is, in my esteem, the Coryphceus of modern divines, as Dr. OWEN was of the precedin;; century. EDWARDS is everyday rising in esteem a-mong dissenters, so that his works sell very fast."

It has been the Editor's aim to meet the expectations which the proposals warranted the patrons of the work to form. He has used hisbest discretion in the arrangement, and as far as his attention would go, in the midst of many and pressing avocations, has labored to have the typography correct. It was found necessary to use a smaller type than was first intended. This is a material advantage to the subscriber, as he has proportionably a greater quantity of matter ia each page. The pages have also swelled to a greater number thaa was promised. After all, a few posthumous, unfinished discourse* of the author, and some of his miscellanies, consisting principally of quotation, we have been necessitated to omit. The multiplying of notes, upon the plan of elucidating and correcting the sentiments of so sagacious a divine, was, after reflection, and after observing with some carefulness how others have done in this matter, thought toe adventurous. An index to assist the reader in recurring to particu lar subjects, will be an acceptable substitute for these. That the work may be extensively useful, is the hope and prayer of the Ed-

^^^^' SAMUEL AUSTIN.

WogCEST«R, (Mass.) November 1, 1808.

N. B The reader will observe in theTreatisa on the " Nature of Virtue," several references to ihet on " The end ot God in creating the World, as a foregoing 'I realiiC. These have hcretotore been sewed together, so as to agree •with the references. And it was our intention to have placed the latter Trca-lise al the end of the first vol jine, which w.s printed alter the «cond. But ihe other pieces swelled the volume, so that we had no room for it. The rcad-«• must of course look forward to the sixth volume for this TreaUsc.

h

OF THE LATE REVEREND

JONATHAN EDWARDS, A. M.

Vol.. I.

MEMOIRS

OF THE LATE REVEREND

JONATHAN EDWARDS, a. m,

CHAPTER I.

Mr. Edwards's Birth, Parentage, Education and Entrance into the Ministry.

President edwards was one of those

tnen of whom it is not easy to speak with justice without seeming, at least, to border on the marvellous, and to incur the guilt of adulation. The Christian Biographer labors under a difficulty, in describing the characters of extraordinary men, which the writers of other lives are but too generally al-Ibwed to forget ; for he is bound so to represent actions and motives, as to remind his readers, that the uncommon excellencies of a character, flow entirely from the bounty of heaven, for the wisest and best purposes, and are not the result of natural vigor and acumen. Otherwise, instead of placing these excellencies in a view advantageous for imitation, or describing a character attainable, as to its most valuable traits, only by gracious aids, there would be danger of setting up an idol, more precious indeed than gold, but still an idol, whereby the mind would be led astray from the one great object of the Christian life, Jesus Christ, whose h\\\v\Q?,^jilleth all in alL While we have a just view of /hV/z, it is a privilege to hear of his wonderful works in and by his honored servants ; and to be enabled to imitate them is a great augmentation of the privilege. If their graces, exemplified in a variety of circumstances, in a manner force us to a throne of grace, and thereby prove the means of quickening ours ; then do we make a Vol. I. B

right use of their history, and follow them who through faith and patience inherit the pronnises.

Mr. Jonathan Edwards was born on the 5th of October, 1703, at Windsor, in the then Province of Connecticut, North America. His father, the Rev. Timothy Edwards, was mJnistcr of that place almost sixty years, and resided there from November, 1694, till January, 1758, when he died in the 89th year of his age ; not two months before this his only son Jonathan. He was very universally beloved, and esteemed, as an uplight, pious, exemplary man ; a faithful and very useful minister of the gospel. A few more particulars of this excellent man will be acceptable. He was born at Hartford, in Connecticut, May 14th, 1669, received the honors of the college at Cambridge, in Newengland, by having the degrees of Bachelor and Master of Arts given him the same day, July 4th, 1694, one in the forenoon, and the other in the afternoon. On November 6, 1694, he married Esther Stoddard, daughter of the Rev. and celebrated Solomon Stoddard, of Northampton, in the 23d year of her age. They lived together in the married state above sixty three years. Mrs. Edwards, our author's mother, was born June 2d, 1672, and lived to about ninety years of age, (some years after her son) a remarkable instance of the small decay of mental powers at so advanced an age. This venerable couple had eleven children ; one son, the subject of these Memoirs, and ten daughters, four of -whom were older, and six younger than himself.*

• Wc shall here subjoin a sketch of Mr. Edwards's more remote ancestors, as it may gratify some readers. Jonathan Edwards's grandfather was Rich, ard Edwards, who married Elizabeth Tuttle, daughter of William Tuttle, of Ncwhavcn, in Connecticut, and Elizabeth his wife, who came from Northamp-tonshire, in Old England. By this connexion he had seven children, of whom the eldest was Timothy, our author's father. His second marriage was to Mrs. Talcot, sister to governor Talent, by whom he had six children. The father of Richard was William Edwards, Jonathan's greatgrandfather, who came from England young and unmarried. The perlon he married, whose Christian name was Agnes, and who had left England for America, had two brother; in England, one of them Mayor of Exeter, and the other of Bjruitiblc. The father of William, Richard Edward.*, our author's

PRESIDENT EDWARDS. H

Mr. Edwards entered Yale college, ^hen about twelve years of age ; and received the degree of Bachelor of Arts !n Sept. 1720, a little before he was seventeen. While at college, his character was marked with sobriety and improvement in learning. In the second year of his collegiate course he

great great grandfather, -was minister of the gospel in London, in the reiga ®f queen Elizabeth ; and his wife, Ann Edwards, -was employed in making some part of the royal attire. After the death ot Mr. Edwards, she ma» ricd Mr. James Cole, who with her son William accompanied her to America, and 2ll died at Hartford in Connecticut.

President Edwards's grandfather on the mother's side. Rev. Solomon Stoddard, of Northampton, Newengland, married Mrs. Mather, the relict of the Rev. Mr. Matherliis predecessor, who was the fiist minister at Northampton. Her maiden name was Esther Warham, daughter, and the youHgest child oT the Rev. John Warham, minister at W^indfor, in Conneqticut, and who, before he left England, had been minister at Exeter. This lady had three children by Mr, Mather, viz, Eunice, Warham, and Eliakim ; and twelve children by Mr. Stoddard, six sons and six daughters. Three of the sons died in infancy, and three lived to adult years, viz. Anthony, John, and Israel; the last of whom died a prisoner in France. Anthony was minister of the gospel at Woodbury, in Connecticut; he was in the ministry about sixty years, and died September 6, 1760, in the Sad year of his age. John lived at Northampton, and often, especially in his younger years, served the town as their representative, at the General Court at Boston ; and Mas long head of the county of Hampshire, as chief colonel, and chief judge of the court of common pleas. He moreover served in the province of Massachusetts Bay, as one of his Majesty's council. He distinguished himself as an able politician, a wise counsellor, an upright and skillful judge ; possessed in an eminent degree the spirit of government, and eyer proved a great and steady friend to the interest of religion. He was a great friend and admirer of our Mr. Edwards, and to the time of his death, greatly stiengthened his hands in the work of the ministry. A more particular account of the life and character of this truly great man, may b« seen in the sermon which Mr. Ed-"wards preached and published, on the occasion of his death. The father of Mr. Solomon Stoddard, and Mr. Edwards's great grandfather, on the mother's side, was Anthony Stoddard, Es(j. of Boston, a zealous congregational man. He had five wives, the first of whom was Mary Downing, sister to Sir George Downing, whose other sister married Governor Bradstrcct, Solomon was the first child of this first marriage. From these particulars it appears, that Mr. Edwards's ancestors were from the west of England, who,up-on their emigration, allied themselves to some of the mo'.t respectable famiile;^ in America.

read Locke on the Human Understanding with much delight. His uncommon genius, by \\ kicli he ^vas naturally formed for close thought and deep penetration, now began to discover and exert itself. From his own account, he was inexpressibly enteriaincd and pleased with that hook, when he read it at college ; more so than the most greedy miser, when gathering up handfuls of silver and gold from some newly discovered treasure. Though he made good proficiency in all the arts and sciences, and had an uncommon taste for Natural Philosophy, (whicli he cultivated to the end of his life) yet Moral Philosophy, including divinity, was his favorite subject, in which he made great progress in early life.

He lived at college nearly two years after he took his first degree, preparing for the work of the ministry. After which, having passed the usual trials, he was licensed to preach the gospel as a candidate. In consequence of an application from a number of ministers in Newengland, who were intrusted to act in behalf of the English Presbyterians in Newyork, he went to that city the beginning of August, 1722, and preached there with great acceptance about eight months. But on account of the smallness of that society, and some special difficulties that attended it, he did not think there was a rational prospect of answering the good end proposed, by his settling there as their minister. He therefore left them the next spring, and retired to his father's house, where he spent the summer in close study. He was earnestly solicited by the people to return again to Newyork ; but his former views were not altered, and therefore, however disposed to gratify them, he could not comply with their wishes.

In Sept, 1723, he received his degree of Master of Arts. About this lime several congregations invited him to become their minister ; but being chosen tutor of Yale college, he chose to continue in that retirement, and attended the business of tuition there above two years. During his stay there, he was applied to by the people of Noi ihampton, who had some powerful motives to oftcr, in favor of his exercising his ministry there ; and especially that his grandfather Stoddard, by reason of his great age, stood in need of assistance. He

therefore resigned his tutorship in Sept. 1726, and accepted their invitation, and was ordained as colleague with his grandfather, Feb. 15, 1727, in the twentyfourth year of his age, and continued at Northampton twentythree years and four months.

CHAP. II.

Extracts from his Private Writings.

BETWEEN the time of his going to Newyork and his settlement at Northampton, Mr. Edwards formed a number of Resolutions, which arc still preserved. The particular time, and special occasion of making many of these resolutions, he has noted in a Diary which he then kept ; where we also find many other observations and rules relative to his own exercises and conduct. As these private writings may be justly considered the basis of his conduct, or the plan according to which his whole life was governed, it may be proper here to give the reader some idea of them by the following extracts.

SECT. I.

His Resolutions,

Mr. Edwarbs was too well acquainted with human weakness and frailty, where the intention is most sincere, to enter on any resolutions rashly. He therefore looked to God for aid, who alone can afford success in the use of any means. This he places at the head of all his other important rules, that his dependance was on grace, while he frequently recurred to a serious perusal of them...." Being sensible that I am unable to do any thing without God*s help, I do humbly in-treat him by his grace to enable me to keep these resolutions so far as they are agreeable to his ^YilI, for Christ's sake." He then adds :—.

"remember to read OVKR T1IF.se BESOLITIONS ONCK A

1. Resolved, that I ivilldo whatsfjcvcr I think to be most to God's glory and my own good, profit and pleasure, on the IV HOLE ; without any consideration of the time, whether now, or never so many myriads ot* ages hence ; to do whatever I think to be my duty^ and most for the good and advantage of

mankind in general whatever difftcuUics I meet with, how

many and how great soever.

2. Resolved, to be continually endeavoring to find some na^} contrivance to promote the foremcntioned things.

4. Resolved, 7\cvcr to do, be, or suffeu, any thing in soul or body, less or more, but what tends to the glory of God.

5. Resolved, never to lose one moment of time ; but improve it in the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.f

• The RcsoIuiioHS, as contained in the original manusciipt, were seventy in number, a part only is here transcribed, as a spccimcH of the whole. The figures perfixed to them are those by which they were numbered in that iranu-script ; and they are here retained for the sake of the references made to some of them in the Diary, as the reader will^ find in the subsequent part of these Memoirs. It may be proper to add, that we should regard the spirit of these resolutions, and of the following extracts from the Diary, without a minute attention to the critical nicety of his language. In fact, as these extracts were penned at a very early period of life, his style was not formed ; and his chief concern was to deal plainly with himself, in the presence of God, and to record for his own private inspection what he thought might bt of most use to him in future —

■f This is the full and exact import of the Latin Motto, *' Dum iiiimus^ rivamus ;" which was the motto of Dr. Doddridge's family arms, and which he paraphrased with so much beauty.

•• Live, while you live,'* the Ffiicur^ would s.iy,

" And soi/e the pleasures of the present day.

live, while you live, the sacred pteadicr cries,

And give toCod each moment as it flies.

Lord, in my views let both united be ;

I live in pfeaiure, when I live lo .'A«."—

7. Resolved, never to do any thing, ^vhich I should be afraid to do if it were the last hour of my life.

9. Resolved, to think much, on all occasions, of my own dying, and of the common circumstances which attend death.

11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances do not hinder.

13. Resolved, to be endeavoring to find out fit objeets of charily and liberality.

14. Resolved, never to do any thhig out of revenge.

15. Resolved, never to suffer the least motion of anger to irrational beings..,

17. Resolved, that I will live so as I shall wish I had done "when I come to die.

18. Resolved, to live so at all times, as I think is best in my devout frames, and when I have clearest notions of the gospel and another world.

20. Resolved, to maintain the strictest temperance in eating and drinking.

21. Resolved, never to do any thing, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him.

24. Resolved, whenever I do any evil action, to trace it back, till I come to the original cause ; and then both carefully endeavor to do so no more, and to fight and pray v/ith all my might against the original of it.

28. Resolved, to study the scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

30. Resolved, to strive to my utmost every ^yeek to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

32. Resolved to be strictly and firmly faithful to my trust, that Prov. xx. 6. (A faithful man nvho can find?) may not be partly fidfilled in me.

33. Resolved, always to do what I can towards making, maintaining, and establishing peace, when it can be done without an overbalancing detriment in othtir respects.

34. Resolved, in narrations never to speak any thing but the pure and simple verity.

36. Resolved, never to speak evil of any person, except some particular good call for it.

37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent, what sin I have committed, and wherein I have denied myself ; also at the end of every "Week, month, and year.

38. Resolved never to speak any thing that is ridiculous, or matter of laughter on the Lord's day.

39. Resolved, never to do any thing that I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or no : Except I as much question the lawfulness of the omission.

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done belter.

42. Resolved frequently to renew the dedication of myself to God, which was made at my baptism ; which I solemnly renewed, when I was received into the communion of the church ; and which I have solemnly ratified this twelfth day of January, 1723.

43. Resolved, never to act as if I were any way my own, but entirely and altogether God's.

46. Resolved, never to allow the least measure of any fretting or uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye ; and to be especially careful of it, with respect to any of our family.

47. Resolved, to endeavor to my utmost to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented, easy, compassionate, generous, humble, meek, modest, submissive, obliging, diligent and industrious, charitable, even, patient, moderate, forgiving, sincere tcn^pcr ; and to do at all times what such a temper would lead me to. 1 xaminc strictly every week, whether I have done so.

PRESIDENT EDWARDS. U

48. Resolved, constantly, with the utmost nicenessand diligence, and the strictest scrutiny, to be lookinj^ into the state of my soul, that I may know whetlier I have truly an interest in Christ or no ; that wl^cn I come to die, I may not have any negligence respecting this to repent of.

50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world.

52. I frequently hear persons in old age say how they would live, if they were to live their lives over again : Resolved, that I will live just so as I can think I shall wish I hud done, supposing I live to old age.

54. Whenever I hear any thing spoken in conversation of any person, if I think it would be praiseworthy in me. Resolved to endeavor to imitate it.

55. Resolved, to endeavor to my utmost to act as I can think I should do, if I had already seen the happiness of heaven, and hell torments.

56. Resolved, never to give over, nor in the least to slacken my fight v>ith my corruptions, however unsuccessful I may be.

57. Resolved, when I fear misfortunes and adversities, to examine whether I have done my duty, and resolve to do it ; and let it be just as Providence orders it, I will as far as I ean, be concerned about nothing but my duty, and my sin.

62. Resolved, never to do any thing but duty ; and then,

according to Eph. vi. 6 8, do it willingly and cheerfully as

imto the Lord, and not to man ; knowing that whatever good thing any man doth, the same shall he receive of the Lord.

65. Resolved, to exercise myself much in this all my life long, viz. with the greatest openness to declare my ways to God, and lay open my soul to him ; all my sins, temptations, diPilcuIties, sorrows, fears, hopes, desires, and every thing, and every circumstance ; according to Dr. Manton's 27th sermon on the 119th psalm.

67. Resolved, after afiUctions, to inquire, \Vhat I am the better for them ; what good I /larc got, and what I im'gnt have got by them."

Vol. L C

SECT. II.

Kxtractsfrom his Diary.

Though Mr. Edwards wrote his Diary for his own private use, exclusively, it is not apprehended that the following extracts are unfairly exposed to public view. Whatever is calculated to do good, and is perfectly consistent Avith an author's real reputation, may be published with honor, whatever his design might be while writing. Besides, what INIr. Edwards wished to have effectually concealed from every eye but his own, he wrote in a particular short hand. After having written pretty much in that character, he adds this remark in long hand : " Remember to act according to Prov. xii. 23. A firiident man coiicralcth knoivledgeJ**

" Saturday^ Dec. 22, 1722. This day, revived by God's Holy Spirit. Affected with a sense of the excellency of holiness. Felt more exercise of love to Christ than usual. Have also felt sensible repentance for sin, because it was committed against so merciful and good a God. This night, made the 37th Resolution.

Sabbath J\'ight, Dec. 22. Made the 38th Resolution.

Alo?iday, Dec. 24, Higher thoughts than usual of the excellency of Jesus Christ and his kingdom.

U^ednt'sday, Jan. 2, 1723. Dull. 1 hnd by experience, that let me make resolutions, and do what I will, it is all nothing, and to no purpose at all, without the motions of the Spirit of God : For if the Spirit of God should be as much withdrawn from me always, as for the week past, notwith-titandini': all I do, I should not grow ; but should languish, and miserably fade away. There is no dependence upon myaclf. It is to no purpose to resolve, except we depend on the grace of God ; for if it were not for his mere grace, one might be a very good man one day, and a very wicked one the next.

Sabbuih, Jan. 6, at night. Much concerned about the improvement of precious time. Intend to live in continual mor-viRculion, without ceasing, as long as in this world.

PRESIDENT EDWARDS. \9

Tuesday, Jan. 8, in the morning. Higher thoughts than usual of the excellency of Christ, and felt an unusual repentance for sin therefrom.

Wednesday, Jan. 9, at night. Decayed. I am sometimes apt to think, I have a great deal more of holiness than I really have. I find, now and then, that abominable corruption which is directly contrary to what I read respecting eminent Christians. How deceitful is my heart! I take up a strong resolution, but how soon does it weaken I

Thursday, Jan. 10, about noon. Reviving. It is a great dishonor to Christ, in whom I hope I have an interest, to b« uneasy at my worldly state and condition : When I see th« prosperity of others, and that all things go easy with them ; when the world is smooth to them, and they are happy in many respects, and very prosperous, or are advanced to much honor. Sec. to envy them, or be the least uneasy at it ; or even to wish for the same prosperity, and that it would ever be so with me. Wherefore concluded, always to rejoice in every one's prosperity, and to expect for myself no happiness of that nature as long as I live ; but reckon upon afflictions, and betake myself entirely to another happiness.

I think I find myself much more sprightly and healthy, both in body and mind, for my selfdcnial in eating, drinking, and sleeping. I think it would be advantageous every morning to consider my business and temptations ; and what sins I shall be exposed to that day : And to make a resolution how to improve the day, and to avoid those sins. And so at the beginning of every week, month and year. I never knew before what was meant by not setting our hearts upon these things. It is, not to care about them, depend upon them, afflict ourselves much with fears of losing them, or please ourselves with expectation of obtaining them, or hope of their continuance. At night made the 41st Resolution.

Saturday, Jan. 12, in the morning. I have this day solemnly renewed my baptismal covenant and sclfdedication, which I renewed when I was received into the communion of the church. I have been before God ; and have given myself, all that I am and have to God, so that I am not in any respect

Ti^y own : I crcfi claim no right in myself, no right in this iin» dcrstandinf^, this will, these aflcclicns that arc in me ; ncitlier hnvc I any rig;ht to this body, or any of its memliers : No light to this tonf^ue, these hands» nor feet : No rii^ht to these senses, these eyes, these ears, this smell or taste. I have r;iven myself clear away, and have net retained any thing as my own. 1 have been to God tliis morning, and told him that 1 ^^ave myself 7rA«///y to him. 1 have o/iven every power to him ; so that for tlic future, I will challenge or claim no right in myself, in any respect. 1 have> expressly promised him, and do now promise Almi,R;hty God, that by his grace I will not. I have this morning told him, that I did take him for my whole portion and felicity, looking on nothing else as any part of my happincs?, nor acting as if it were ; and his law for the constant rule of my obedience ; and would fight with all my tnight against the world, the flesh, and the devil, to the end of my life. And did believe in Jcfus Christ, and receive him as a prince and a saviour ; and would adhere to the faith and obedience of the gospel, how hazardous and diOicult soever the profession and practice of it may be. That I did receive the b'ei'Sed Spirit as my teacher, sanctifier and only comforter ; {•nd cherish all hi> motions to enlighten, purify, confirm, comfort, and assist mc. This i have done. And I pray God, for the fake of Christ, to look upon it as a selfdcdication ; and to receive me T)6w as entirely his own, and deal with me in all respects as such ; wliether he ardlcts mc or prospers me, or whatever he pleases to do with me, who am his. Now, henceforth I am not to art in any respect as my own. I shall act as my own, if I ever make use of any of my powers to any thing that is not to llie glory of (iod- or do not make the glorifying of him my whole and entire business ; if I murnuir inthc least at atP.ictions ; if I grieve at the prosperity of others ; if I am any woy uncharitable ; if I am angry because of injuries ; if I Trrenge my own cause ; if I do any thing purely to please myself, or avoid any thing for the sake of my case, or omit any thing ber.rtuso it is great selfdenial ; if I trust to myself; '-' ^ ••'. •• -'■'' '• •••■■-.• r '• >o'.^' ♦> -t ] f'c), or rather God

^oes by me ; or if I am any v/ay proud. This clay made the 42d and 43d Resolutions.

Movdini., Jen. 14. The dedication I made of myself to my God, on Saturday last, has been exceeding useful to me. I thought I had a more spiritual insight into the scripture •while reading the 8th chapter to the Romans, than ever in my life before. Great instances of mortification are deep wounds given to the body of sin, hard blows that make him stagger and reel ; we thereby get firm ground and footing against him. While we live without great instances of mortification and selfdenial, the old man keeps whereabouts he was ; for he is sturdy and obstinate, and will not stir for small blows. After the greatest mortifications, I always find the greatest comfort. Supposing there was never but one complete Christian, in all respects, of a right stamp, having Christianity shining in its true lustre, at a time in the world ; resolved, to act just as I would do, if I strove with all my might to be that one, that should be in my time.

Tuesday, Jan. 15. It seemed yesterday, the day before, and Saturday, that I should always retain the same resolutions to the same height, but alas, ho^v soon do I decay ! O, how weak, how infirm, hov/ unable to do any thing am I 1 What a poor, inconsistent, miserable wretch, without the assistance of God's Spirit ! While I stand, I am ready to think I stand in my own strength ; and am ready to triumph over my enemies, as if it were I m.yself that caused them to fiee ; when alas I I am but a poor infant, upheld by Jesus Christ ; who holds me up, and gives me liberty to smile to see my enemies fiee, when he drives them before me ; and so I laugh, as though I myself did it, when it is only Jesus Christ leads me along, and fights himself against my enemies. And now the Lord has a little left me, hov/ weak do I find myself ! O, let it teach me to depend less on myself, to be more humble, and to give more of the praise of my ability to Jesus Christ. The heart of man is deceitful above all things, and desperately wicked, who can know it ?

Saturday^ Feb, 16. I do certainly know tluit I love holiness, such as the gospel requires. At night. I have been neg-

ligcnl for ihc month past in llicsc three things ; I have not been watchful enough over my appetite in eatinj* and drinking ; in rising loo late ; and in not applying myself enough to the duty of secret prayer.

Sabbathday^ Feb. 17, near sunset. Ivenewedly promised, that 1 uill accept of (iod, for my whole portion ; and that I Mill he contented, whatever else I am denied. I will not murmur, nor be grieved, whatever prosperity, upon any ac' count, I see others enjoy, and I am de.iit^.d.

Saturdaxj^ March 2. O, how much pleasanter is humility than pride I O, that God would fill me with exceeding great humility, and that he would evermore keep me from all pride ! The pleasures of humility are really the most refined, inward and exquisite delights in the world. How hateful is a proud man ! How hateful is a worm that lifts up itself with pride ! What a foolish, silly, miserable, blind, deceived, poor worm am I, when pride works I

jrcdnrffdaify March 6, near sunset. Felt the doctrines of election, free grace, and of our not being able to do any thing •without the grace of God ; and that holiness is cniirely, throughout, the work of God*s Spirit, with more pleasure than before.

Mondarj Morning, J/iril 1. I think it best not to allow myself to laugh at the faults, follies and infirmities of others.

Saturday JN'ight Jpril 6. This week I found myself so far r,onc, that it seemed to me, that I should never recover more. I.tt God of hi:s mercy return unto me, and no more leave me thus to sink and decay I I know O Lord, that without thy help, I shall fall innumerable times, notwithstanding all my resolutions, how often so ever repeated.

Saturday J\'ight^ Jjirit 13. I could pray more heartily this night, for the forgiveness of my enemies, than ever before.

IWdncadcy, May I. I'orcnoon. Last ni?;ht I came home, afuT my nielancholy parting from Ncwyork. I have always, in every difierent stale of life I have hitherto been in, thought tlie troubles and difi'icullies of that state to be greater than those of any other that I propostd to be in ; and when I have

altered with assurance of mending myself, I have still thought the same ; yea, that the difikullies of that stale, are gTtater than those of that I left last. Lord, grant that from hei.ce I may learn to withdraw my thoughts, affections, desires and expectations, entirely from the world, and may fix them upon the heavenly state ; where there is fulness of joy ; where reigns heavenly, sv/eet, calm, and delightful love without alloy ; where there are continually the dearest expressions of this love ; where there is the enjoyment of the persons loved, without ever parting ; where those persons, who appear so lovely in this world, will really be inexpressibly more lovely, and full of love to us. How sweetly will the mutual lovers join together to sing the praises of God and the Lamb ! How will it fill us with joy to think, this enjoyment, these sv.'eet exercises, will never come to an end, but will last to eternity. Remember, after journies, removes, overturnings, and alterations in the state of my life, to consider, whether therein I have managed the best way possible, respecting my soul ? and before such alterations, if foreseen, to resolve how to act.

Thursday^ May 2. I think it a very good way to examine dreams every morning when I awake ; what are the nature, circumstances, principles and ends of my imaginary actions and passions in them, to discern what are my chief inclinations, Sec.

Saturday Mg/it, May 4. Although I have in some measure subdued a disposition to chide and fret, yet I find a certain inclination which is not agreeable to Christian sweetness of temper and conversation : Too dogmatical, too much of egotism ; a disposition to be telling of my own dislike and scorn ; and freedom from those things that are innocent, or the common infirmities of men ; and many such like things. O that God v/ould help me to discern all the flaws and defects of my temper and conversation, and help me in the difficult work of amending them ; and that he would fill me so full of Christianity, that the foundation of all these disagreeable ir-regularities may be destroyed, and the contrary beauties may follow.

Sabbathday^ May 5, in the morning. Tins day made the 47tli resolution.

Sabbathday^ May 12. I think I feel glad from the hope that my eternity is to be spent in spiritual and holy joys, aris-incj from the manifestation of God's love, and the exercise of holiness and aburnini; love to him.

Saturday jVig/iij May ]S. I now plainly perceive what great oblignlions 1 am under to love and honor ir.y p:iicnts. I have great reason to believe, that their counsel and education have been of greM use to me ; notwithstanding, at the time, it seemed to do me so little good. I have good reason to hope that their ])raycrs for me have been in many things very powerful and prevalent; that God has in many things, taken me under his care and guidance, provision and direction, in answer to their prayers. 1 was never made so sensible of it as now.

JVcdvepday^ May 22, in the morning. Memorandum, To lake special care of these following things; evil speaking, frettinrr, eating, drinking, jud sleeping, speaking simple verity, joining in prayer, slightness in secret pra)cr, lisilessness and negligence, and thoughts that cherish sin.

Saturday,, May 25, in the morning. As I was this meiTi-ing reading the I7ih Res(jluiion, it was suggested to me, that if I was new to die, I should wish that I had prayed more that God would make me knov/ my slate, whether it be good or bad ; i.nd lluit I had taken more pains to see, asid narrowly search into this mat'er. Wherefore, Mem. For the future most nicely and diligently to look into our old Divines concerning conversion. Made the 48th Resolution.

Friday,, June 1, afternoon. 1 hnve abundant cause, O merciful Father, to love ibcc ardently, and greatly to bless and praise thee, that thou hast heard me in my earnest request, and hast -^o answered my prayer for mercy to keep from decay and sinking. O, graciously, of thy mere goodness, eon-xinue to pily my misery by reason of my sinfulness. O, my dear Uecletmcr, I cou.niit myself, together with my prayer and tl;iMjksi'-vi!.;^ \\\\o thine hand.

PRESIDENT EDWARDS. ^i

Monday, July 1. Again confirmed by experience of the happy effects of strict temperance, with respect both to body and mind. Resolved for the future to observe rather more of meekness, moderation, and temper in disputes.

T/tursday, July 18, near sunset. Resolved to endeavor to make sure of that sign the Apostle James gives of a perfect man, James iii. 2. J/ any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

Monday, July 22. I see there is danger of my being drawn into transgression by a fear of seeming uncivil, and of onend-ing friends. Watch against it.

Tuesday, July 23. When I find those groanings which cannot be uttered, that the apostle speaks of; and those soul breakings for the longing it hath, which the psalmist speaks of, Psal. cxix. 20, let me humor and promote them to the utmost of my pov/er, and be not weary of earnestly endeavoring to vent my desires. I desire to count it all joy-when I have occasion of great selfdenial, because then I have a glorious opportunity of giving deadly wounds to the body of sin, and greatly confirming and establishing the new nature ; to seek to mortify sin, and increase in holiness ; these are the best opportunities, (according to January 14) to improve afflictions of all kinds, as blessed opportunities of forcibly bearing on in my Christian course, notwithstanding that which is so very apt to discourage me, to damp the vigor of my mind, and to make me lifeless ; also as opportunities of trusting and confiding in God, habitually, according to the 57th Resolution ; and of rending my heart off from the world, and setting it upon heaven alone ; to repent of, and ' cwail my sin, and abhor myself ; and as a blessed opportunity to exercise patience, to trust in God, and divert my mind from the affliction, by fixing myself in religious exercises. Also, let me comfort myself, that it is the very nature of afflictions to make the heart better ; and if I am made better by them, what need I be concerned, however grievous they seem for the present ?

Friday, July 2G. To he particularly careful to keep up an inviolable trust and reliance, ease and entire rest, in God) iti VoJ- I. D

all conditions according to ihc 57ih Resolution ; for this 1 have found to be >vondeifully advantageous.

Monday^ July 29. When I am conccrrjcd how I shall perform any thing to public acceptance, to be very careful that I do what is duty and prudence in the matter.

1Vt'dnen(lay,Jtdy S\, Never in the least to seek to hear sarcastical relations of others' faults. Never to give credit to any thing said against others, except there is very plain reason for It ; nor to behave in any respect otherwise for it.

IVcdjicsday^ Jugnst 7. To esteem it an advantage that the duties of religion are difficult, and that many difficulties are sometimes to be gone through in the way of duty. Religion is the sweeter, and what is gained by labor is abundantly more precious ; as a woman loves her child the better for having brought it forth with travail. And even as to Christ Jesus himself in his mediatorial glory, (including his victory and triumph, and the kingdom which he hath obtained) how much more glorious, how much more excellent and precious, for his having wrought it out by such agonies I

Friday^ Augusi 9. One thing that may be a good help towards thinking profitably in time of vacation or leisure is, that when I light on a profitable thought, I can fix my mind in order to follow it, as far as possible to advantage.

Sabbalhdinj^ after mtGUw^i August 11. Resolved always to do that which 1 shall wish 1 had done, when I see others do it. As for instance, sometimes I argue with myself, that such an act of good nature, kindness, forbearance or forgiveness, Sec. is not my duty, because it will have such and such consequences ; yet, when I see others do it, then it appears amiable to me, and 1 wish 1 had done it ; and I see that none of these feared inconveniences do follow.

Tuesday, Auguht 13. I find it would be very much to my advantage, to be thoroughly acquainted with the scriptures. When I am reading docliinal books, or books of controversy, 1 can proceed with ubundanlly more confidence ; can see upon what foundation I stand.

Thnrsdayy August 29. The objection my coMuptions make against doing whatever my hand finds lo do with my

f>RESIDENT EDWARDS. S7

fnight is, that it is a constant mortification. Let this objection by no means ever prevail.

Monday J Sefitember 2. There is much folly, when I am quite sure I am in the right, and others arc positive in contradicting me, in entering into a vehement or long debate upon it.

Mondmj^ Stjiteinber 23. I observe that old men seldom have any advantage of new discoveries ; because these are beside a way of thinking they have been so long used to. Jlesolved, if ever 1 live to years, that I will be impartial to hear the reasons of all pretended discoveries, and receive them, if rational, how long soever I have been used to anoth--er way of thinking.

Th:{rsday, October 18. To follow the example of Mr-B , who, though he meets with great difficulties, yet undertakes them with a smiling countenance, as though h« thought them but little ; and speaks of them as if they were very small.

Thursday Mjv ember 26. It is a most evil and penicious practice in meditating on our afflictions, to ruminate on the aggravations of the affliction, and reckon up the evil circumstances thereof, dwelling long on the dark side ; it doubles and trebles the affliction. And so, when speaking of them to others as bad as we can, and use our eloquence to set forth our own troubles ; we thus are all the while making new-trouble, and feeding the old ; whereas the contrary practice would starve our afflictions. If we dwelt on the light side of things in our thoughts, and extenuated them all that possibly %ye could when speaking of them, Ave should then think little of them ourselves ; and the affliction would really, in a great measure vanish away.

Thursday NVf^ht^ December 12. If at any time I am forced to tell persons of that v/herein I think they are sometimes to blame ; for avoiding the important evil that would otherwise ensue, resolved not to tell it them in such a manner, that there shall be a probability of their taking it as the effect of little, fretting, angry emotions of mind,

December oi, at nic^ht. ConcUulcd never to suffer noi ex* press any angry emotions of mind more or less, except the Konor of God calls for it, in zeal for him^ or to preserve myself from being trampled on.

ll'cdnc.^ilay^ January I, 1724. Not to spend too much time in thinking even of important and necessary worldly business. To ullow every thing its proportion of thought according to its urgency and importance.

Friday^ Jan. 10. [After short hand notes] Remember to 3ct according to Prov. xii. 23. A prudent man conccaicth kncvjl^Jcfe.

Monday, Fr.b. 3. Let every thing have the value now, that it will have on a sick bed ; and frequently in my pursuits of wht,tevcr 1-ind, let this come into my mind ; " How much shall I value this on my deathbed r"

Wcdneaday, Feb. 5. Have not in lime past, in my prayers, insisted enoMgh upon glorifying God in the world, and the advancement of the kingdom of Christ, the prosperity of the church, and the good of men. Determined that this objection is without weight, viz. " That it is not likely that God will make great alterations in the whole world, and overturn-in^s in kina:doms and nations, only for the prayers of one obscure person, seeing such things used to be done in answer to the united earnest prayers of the whole church ; and if my prayers should have some infiuence, it v.cukl be but imperceptible and small."

Thursday, Feb 6. More convinced than ever of the usefulness of religious conveisation. I find by coversing on natur-j.l pliilosophy, I gain knov/Icdge abundantly faster, and see the reason> of things much clearer, than in private study. "NVluiefore, resolved earnestly to seek at all times for religr ious conversation ; and for those persons that I ciin with profit, delight, and freedom, so converse witli.

Suhhaihday, Feb. 23. If I act according to my resolution, I shall desire riches no otherwise than as they arc helpful to religion. Hut this 1 determine, as what is really evident from many partsof scripture, that to fallen man ih.cy Iiave a greatc; tendencv to hurt relinrion.

Saturday, May 23. How it comes about I know not ; but i have remarked it hitherto that at those times when I have read the scriptures most, I have evermore been most lively, &nd in the best frame.

Saturday Mghtj June 6. This has been a remarkable week with me, with respect to despondencies, fears, perplexities, i-nultitudes of cares and distraction of thought ; beinc; the week I came hither (to Newhaven) in order to entrance upon the office of tutor of the college. I have now abundant reason to be convinced of the troublesomcness and perpetual vexation of the world.

Tuesday, July 7. When I am giving the relation of a thing, let me abstain from altering, either in the matter or manner of speaking, so much, as that if every one afterward should alter as much, it would at last come to be properly false.

Tuesday, Se^it.2. By a sparing diet, and eating what is light and easy of digestion, I shall doubtless be able to think more clearly ; and shall gain time, 1st, By lengthening my life ; 2dly) Shall need less time for digestion after meals ; Sdly, Shall be able to study closer without wrong to my health ; 4thly, Shall need less time to sleep ; Sthly, Shall more seldonm be troubled with the headache.

Sabbathday, J\''ov. 22. Considering that bystanders always espy some faults which we do not see, or at least are not so fully sensible of ourselves ; for there are manv secret workings of corruption which escape our sight, and others onSy are sensible of ; resolved, therefore, that I will, if I can by any convenient means, learn what faults others find in me, or what things they see in me that appear any vi^y blameworthy, unlovely, or unbecoming."

SECT. III.

SojuG Account of his Cowersion, Exjierience, and Religious Ex' ercises, ivritten by himself.

The foregoing extracts were written by Mr. Edwards when about twenty years of age, as appears by the dates.

^ THE LIFE OP

The judicious reader, thcrefjie, kccpin;^ this in mind, v/iu rnakc proper uilowance for some thinj^i AvMch may appear like the produclions of a young Cliristian, both as to the matter, and llie nranncr of expreb:>ion. And indeed, the whole being taken together, these apparent blemishes liavc their iroporlant ur^e. For licrel>y all appears more natural and genuine; ^vhilc the strength of his resolution, the fervor of his mind, ^nd a skill in discriminating divine things ho seldom found even in old age, appear the more striking. A picture of Imman nature in its pre:^ent state, though highly improved by grace, cannot be a true resemblance of the original, if it be drawn all ligiil, and no shades. In this ^^e^T v/e shall be forced to admire J)i& conscientious strictness, his diligence and zeal, his deep experience in some particulars, and his accurate judgment respecting the most important parts cf true religion, at so early an age. Here v/c have, not only ike most convincing evidence of his smccrity in religion, and of his engaging in a life devoted to God in good earnest, so as to make religion his one great business ; but also, through his great attention to this matter, how in many instai^ces he acquired the judgment and experience of gray haii^.

Eeliold, reader, the beginning of a life so eminently holy and useful ! Behold the views, the exercises, the resolutions of a man who became one of the greatest divines of his age ; one vho had the applause and adiniration of America, Britr ain, Holland, and Germany, for his piety, judgment, and great uscfulncs<>. Jkhold here an excitement to the young, to de-irotc themselves to God with great sincerity, and enter on the ivork of strict religion without delay , and more especially, those who are looking forward towards the work of the ministry. Behold then, ye students in divinity, our future preachers and writers, the mo^st immediate and direct, yea tlie only way to answer the good ends which you profess to seek. " Go, ) c, and do likewise."

It is to be lamented, that tliere is so much reason to think, there arc few instances of such early piety in our day. If the prctCLtant v.oiid :!)oiindcd vUh voung pcrsoiis cS this .

fttamp ; young men, preparing; for the work of llie ministry with such a temper, such exercises, and such resohitionsy •what a delightful prospect would this afford of the near approach of happier days, than the church of Cod has ever yet seen ! What pleasing hopes, that the great and merciful head of tlie church was about to send forth laborers, faithful, successful laborers into his harvest ; and bless his people with *» pastors wliich shall feed them with knowledge and understanding 1"

But if our youth neglect all proper improvement of the mind ; are shy of seriousness and strict piety ; choose to live at a distance from all appearance of it ; and are given to carnal pleasures ; v»'hat a glocmy prospect docs this afford 1 If they who enter into the v/ork of the ministry ; from a gay,-careless, and what may justly he called a vicious life, betake themselves to a little superficial study of divinity, and soon begin to preach ; while all the external seriousness and zeal they put on, is only from wordly motives ;. they being without any inward, experimental acquaintance with divine things, and even so much as any taste for true divinity ; no wonder if the people perish for lack of spiritual knov/ledge.

But, as the best comment on the foregoing Resolutions and Diary ; and that the reader may have a more full and instructive view of Mr. Edwards's entrance on a religious life, and progress in it, as to the views and exercises of his mind ; a brief account thereof is here inserted, which was found among his papers, in his ovm iiand writing ; and which, it seems, was Avritien near twenty years after, for his own private advantage.

" I had a variety of concerns and exercises about my soul from my childhood ; but had two more remarkable seasons of awakening, before I met with that change by which I was brought to those new dispositions, and that new sense of things, that I have since had. The first time was when I m as a boy, some years before I went to college, at a time of remarkable awakening in my father's congregation. I was then very much affected for many months, and concerned about the things of religion, and my soul's salvation ; and was abund-

ant in duties. I used to pray five limes a day in secret, anc^ to impend much time in rclifnous talk with other boys ; anr^ used to meet willi them to pray together. I experienced I know not what kind of delight in religion. My mind was much enj^aged in it, and had much seh^iighteous pleasure ; and it was my delight to ahound in religious duties. I wjth some of my schoolmates joined together, ai.d built a booth in a sNvamp, in a very retired spot, for a place of prayer. And besides, I had particular secret places of my own in the woods, where I used to retire by myself ; and was from time to time much affected. My affections seemed to be liyely and easily moved, and I seemed to be in my element when ei>gaged in religious duties. And I am ready to think, many are deceived with such affections, and such a kind of delight as I then had in religion, and mistake it for grace.

But in process of time, my convictions and affections wore off ; and I entirely lost all those affections and delights and left off secret prayer, at least as to any constant performance of it ; and relurned til;e a dog to his vomit, and went on in the ways of sin. Indeed I was at lim.es very uneasy, especially towards the latter part of my time at college ; when it pleased Ciod, to seize me v.ilh a pleurisy ; in which he brought mc nigh to the grave, and shook ir.e over the pit of hell. And yet, it was not long after my recovery, before I fell again into my old ways of sin. Cut God v»'Ould not suffer me to go on with any quietness ; T had great and violent inward struggles, till, after many confiicts with wicked inclinations, repeated resolutions, and bonds that I laid myself under by a kind of vows to God, I was brought wiiolly to break off all former wicked ways, and all ways of known outward sin ; and to apply myself to seek salvation, and practise many religious duties ; but without thul kind of affection and delight v.hich 1 had formerly expelienced. ?fly concern now wrought more by inward struggles and conllicts, and selfrcfleclions. I made seeking my salvation the main business of my life. But yet, it seems to me, 1 sought after a miserable manner ; which has made viie sometimes since to question, whether ever it irrtued in [h\:.\ v. hich wa'i saviug ; bein^ ready to doubt, wheth-

er such miserable seeking' ever succeeded. I was indeed brought to seek salvation in a manner that 1 never was before ; I feh a spirit to part with all things in the world, for an interest in Christ. My concern continued and prevailed, with many exercising thoughts and inward struggles ; but yet it never seemed to be proper to express that concern by the name of terror.

From my childhood up, my mind had been full of objections against the doctrine of God's sovereignty, in choosing whom he would to eternal life, and rejecting v.hom he pleased ; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account, how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary inlluencc of God's Spirit in it; but only that now I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it ; and it put an end to all those cavils and objections. And there has been a wonderful alteration in- my mind, with respect to the doctrine of God's sovereignty, from that day to this ; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God's shewing mercy to whom he vrill shew mercy, and hardening wJiorn he v/ilL God's absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes ; at least it is so at times. But I have often, since that first conviction, had quite another kind of sense of God's sovereignty than I Jiad then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceeding pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction wa=^ not so.

Vol. I. K

The first instance that I remember f»i liiat sort of inward, sNVL-el delight in God iind divine things tliat T have lived much in since, was on reading those words, 1 Tim. i. 17. Alzif unto (he Kintf ctcrual^ iwmortal^ inviaible^ (he ojilij ivinc God^ be hcnor and glory fw ever and ever^ Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being ; a new sense, quite different from any thing I ever experienced before. Never any words of scripture seemed to me as these words did. I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven, and be as it were swallowed up in him for ever ! I kept saying, and as it were singing over these words of scripture to myself ; and went to pray to God that 1 might enjoy him, and i)rayed in a manner quite different fiom what I used to do ; with a new sort of ajTection. But it never came into my thought, th.at there was any thing spiritual, or of a saving nature in this.

From about that time, I began to have a new kind of apprehensions and ideas of Christ, and the work of redemption, and the glorious w ay of salvation by him. An inward, sweet sense of thc;:e things, at times, came into my heart ; and my soul was led away in pleasant views and contemplations of ihcra. And my mind was greatly engaged to spend my time in reading and meditating on Christ, on the beauty and excellency of his person, and the lovely way of salvation by free grace in him. I found no books so delightful to me, as those tliat treated of these subjects. Those wards Cant. ii. 1, used to be abundantly with me, / am (he Rose r/ Hhuron^ and the Lilly of the rallcijfi. The words seemed to me, sweetly to represent -the loveliness and beauty of Jesus Christ. The whole book of Canticles used to be pleasant to me, and I used to be mucii in re af.ing it, about that time ; and found, irom time to lirne, an inward sweetness, that would carry me a-way, in my contemplations. This 1 know not how to express otherwise, than by a calm, sweet abstraction of soul from all the concerns of this world ; and sometimes a kind '>f vi'iion, or fixed ideas and imaginations, of being alone in

the mountains, or some solitary wilderness, far from all mankind, sweetly conversing with Christ, and wrapt and swallowed up in God. The sense I had of divine things, would often of a sudden kindle up, as it were, a sweet burning in my heart ; an ardor of soul, that I know not how to express.

Not long after I first began to experience these things, I gave an account to my father of some things that had passed In my mind. 1 was pretty much affected by the discourse we had together ; and when the discourse was ended, I walked abrQi.\d alone, in a solitary place in my father's pasture, for contemplation. And as I was walking there, and looking up on the sky and clouds, there came into my mind so sweet a sense of the glorious majestij and grace of God, that I know not how to express. I seemed to see them both in a sweet conjunction ; majesty and meekness joined together ; it was a sweet, and gentle, and holy majesty ; and also a majestic meekness ; an awful sweetness ; a high, and great, and holy gentleness.

After this my sense of divine things gradually increased, aVid became more and more lively, and had more of that inward sweetness. The appearance of every thing was altered ; there seemed to be, as it were, a calm, sweet cast, or appearance of divine glory, in almost every thing. God's excellency, his wisdom, his purity and love, seemed to appear in every thing ; in the sun, moon, and stars ; in the clouds, and blue sky ; in the grass, flowers, trees ; in the water, and all nature ; which used greatly to fix my mind. I often -used to sit and view the moon for continuance ; and in the day, spent much time in viewing the clouds and sky, to behold the sweet glory of God in these things ; in the mean time, singing forth, with a low voice, my contemplations of the Crealor and Redeemer. And scarce any thing, among all the works of nature, was so sweet to me as thunder and lif^'htning ; formerly, nothing had been so terrible to me. Before, I used to be uncomm.only terrified with thunder, and to be struck with terror when I saw a thunder storm rising ; but now, on the contrary, it rejoiced me. I felt God, so to speak, at the first appearance of a thunder storm ; and used

S6 THE LIFE OF

to take the cpport unity, at such times, to fix myself in order to view the clouds, and see the lii^hlnings play, and hear the majestic and awful voice of God*s thunder, which oftentimes •was exceedin2:ly entertaining, Icadini; me to sweet contemplations of my great and glorious Ciod. While thus engaged, il always seemed natural to me to sinrr, or chant for my meditations ; or, to sj)eak my thoughts in soliloquies with a singing vcicc.

T felt then great satisfaction, as to my good state ; but that did not content me. I had vehement longings of soul after God and Christ, and aficr more holiness, wherewith my heart Bcemcd to be full, and ready to break ; which often brought to my mind the words of the Psalmist, Psal. cxix. 2 8. Aly soul bvcakcthfor the longirii; it hath. I often felt a mourning and lamenting in my heart, that I had not turned to God sooner, that I might have had more time to grow in grace. My mind was greatly fixed on divine things ; almost pcrpet-\iallv in the conlemplalion of tliem. I spent most of my lime in thinking of divine things, year after year ; often walking a-lonc in the woods, and solitary places, f©r meditation, soliloquy, and prayer, and converse with God ; and it was always my manner, at such times, to sing forth my contemplations. I was ;i':riu)St constantly in cjaculatory prayer, wherever I wa:-. Prayer seemed to be natural to me, as the breath by which the inward burnin!-s ofmy heart had vent. The delights which 1 now fell in the things of religion, were of an exceeding different kind from those before mentioned, that I had when a boy ; and what I then had no p.^.ore notion of, than one born blind has of pleasant and beautiful colors. They v.crcofamore inward, pnie, soul aiiimating and refreshing nature. Those forn^er deligiils never reached the heart; and did not arise from any sight of the divine excellency of the things of God ; or any taste of the soul satisfying and lifc-givinn good there is in them.

My sense of divine things seemed gradually to increase, until I went to preach at Newyork, which was about a year and a half after they began ; and while I was there, I felt them, very sensibly, in a much higher degree than I had don©

PRESIDENT EDWARDS. Sr

before. My longings after Gocl and holiness, v/cre much increased. Pure and humble, holy and heavenly Christianity, appeared exceeding amiable lo nic. I felt a burning desire to be in every thing a complete Christian ; and conformed to the blessed image of Christ ; and that I might live, in all things, accciding to the pure, sweet and blessed rules of the gospel. I had an eager thirsting afier progress in these things ; which put me upon pursuing and pressing after them. It was my continual strife day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple cf Clirist. I nov/ sought an increase of grace and holiness, and a holy life, with much mce earnestness, than ever I sought grace before I had it. I used to be continually examining myself, and studying and contriving for likely ways and means, how I should live holiiy, with far greater diligence and earnestness, than ever I pursued any thing in my life ; but yet with too great a dependence on my own strength ; which afterwards proved a great damage to me. My experience had not then taught me, as it has done since, my extrem.e feebleness and impotence, every manner of way ; and the bottomless depths of secret corruption and deceit there v/as in my heart. However, I went on with my eager pursuit after more holiness, and conformity to Chiist,

The heaven I desired was a heaven of holiness ; to be with God, and to spend my eternity in divine love, and holy communion with Christ. My mind was very much taken up •with contemplations on heaven, and the enjoyments there ; and living there in perfect holiness, humility and love : And it used at that time to appear a great part of the happiness of heaven, that there the saints could express their love to Christ. It appeared to me a great clog and burden, that what I felt within, I could not express as I desired. The inward ardor of my soul, seemed to be hindered and pent up, and could not freely flame out as it would. I used often to think, how in heaven this principle shduid freely and fully vent and express itself. Heaven appeared exceedingly delightful, as a W'orld of love ; and that all happiness consisted in living in pure, humble, heavenlv, divine love.

I remember ihe thoii;:;!us I usc.l then to have of lioliness ; and said sometimes to my«clf, ^' 1 do ceiiuiiily know that I love ihulincss, such as the j^ospcl prcbcribcs." It appeared to me, thit there was nothing in it but what was ravishingly lovely ; the highest beauty and amiablcness....a divine beauty ; far purer than any thing here upon earth ; and that every thint; else was like mire and dcfilcinent, in comparison of it.

Holiness, as I then wrote down some of my contemplations on it, appeared to me to Lo of a sweet, pleasant, cliarm-ing, serene, calm nature; which brought an inexpressible purity, bri?;htness, peacefulness and ravishment to the soul. In cliicr words, that it made tlic soul like a field or garden of God, with all manner of pleasant flowers ; all pleasant, de-liglnful, and undisturbed ; enjoying a sweet cuhn, and the gently \iviryinc^ beams of the Fun. The soul of a true Christian, as I then wrote my meditations, appeared like such a little wbite flower as wc see in the tspring of the year ; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun's glory ; rejoicing as it were in a calm rapture ; diffusing around a sweet fragrancy ; standing peacefully and lovingly, in the midst of other flowers round about ; all in like manner opening their bosoms, to drhik in the light of the sun. There was no part of creature holiness, that I had so great a sense of its loveliness, as humility, biokenness of heart and poverty of spirit ; and tliere Avas notliing that I so earnestly longed for. My heart panted after this, to lie low before (iod, as in the dust ; that i might be nothing, and that (iod might be am., that I migb.t become as a little cliaid.

While at Newyork, I was sometimes much affected with reflections on n;y past life, considering how late it was bcTorc I began to be truly religious ; and how wickedly I had lived till then ; and once so as to weep abundantly, and fur a considerable lime together.

On Januarij 12, ITJ". I made a solemn dedication of myself to God, and wrote it down ; giving up myself, and all that I had to God ; to be for the future in no respect my own ; to act as one that had no right to himself, in any respect. And

solemnly vowed to take God for my whole portion and felicity ; looking on nothing; else as any part of my happiness, nor acting as if it wore ; and hi^- law for the constant rule of my obedience ; enQ;aging to fiQ:ht with all my nii-^h!, against the world, the fiesli and the devil, to the end of my life. But I have reason to be infinitely humbled, when I consider how much I have failed of answering my oblii^'ation.

I had tlicn abundance of sweet leligious conversation in the family where I lived, with Mr. John Smith and his pious mother. My heart was knit in affection to those in whom were appearances of true piety ; and I could bear the thoughts of no other companions, but such as were holy, and the disciples of the blesned Jesus. I had great longings for the advancement of Ch'ust's kingdom in the world ; and my secret prayer used to be, in great part, taken lip in praying for it. If I heard the least hint of any thing that happened, in any part of the world, that appeared, in some respect or other, to have a favorable aspect on the interest of Christ's kingdom, my soul eagerly catched at it ; and it would much animate and refresh me. I used to be eager to read public neu's letters, mainly for that end ; to see if I coiikl not find some news fLivorablc to the interest of religion in the'world.

I very frequently used to retire into a solitary place, on the banks of Hudson's river, at some distance from the city, for -contemplation on divine things, and secret converse with God ; and had many sweet hours there. Sometimes Mr. Smith and I walked there together, to converse on the things of God ; and our coversation used to turn much on the advancement of Christ's kingdom in the world, and the glorious things that God would accomplish for his church in the latter days. I had then, and at other times the greatest deliglit in the holy scriptures, of any book whatsoever. Ofteniimes in reading it, every word seeuicd to touch my heart. I felt a harmony between something in my heart, and tl:cse sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in reading ; often dwejiing long on one sentence,, to see tlie wonders contained

in it ; nnd yet almost every sciUcrxc; secmctl to be iuil of v.'on tiers.

I came away from Ncwyork in the month of April, 1723, and hud a most bitter parting with Madam Smith and her son. My hciirl seemed to sink ^vithi^ me at leaving the f.-mily and city, where I hrid enjoyed ' o muny sweet and pleasant clays. I went from Ncwyork to Wcatbersneld, by water, and as I sailed away, I kept sight of the city as long as I could. However, that night, after this sorrowful parting, I was greatly comforted in God at Westchester, where we went as lOre to lodge ; and had a pleasant time of it all the voyage to Say-brook. It was sweet to me to think of meeting dear Christians in heaven, where wc should never part more. At Say-brook we went ashore to lodge, on Saturday, and there kept the Sabbath ; where I had a sweet and refreshing season, walking alone in the fields.

After I came home to Windsor, I remained much in a like frame of mind, as when at Newyork ; only sometimes I felt my heart ready to sink with the thoughts of my friends at Ncwyork. My support war> in contemplations on the hcav-emy state ; as I find in my Diary of May 1, 1723. It was a comfort to think of that state, where there is fullness of iov ; where reigns heavenly, calm, and delightful love, without alloy ; where there arc continually the dearest expressions of this love ; where is the enjoyment of the persons loved, without ever parting ; where tliosc persons who appear so lovely in this world, will really be inexi)ressibly more lovely and full of love to us. And how sweetly will the mutual lovers join together to sing the praises of God and the Lamb 1 How will it fill us with joy to think, that this enjoyment, these s.Tcet exercises will never cease, but will last to all eternity 1....I contiimed much in the same frame, in the general, us when at Newyork, till I went to Newhavcn as tutor to the college ; particularly once at Bolton, on a journey from i^oston, while walking out alone in the fields. After I went to Newhaven I sunk in religion ; my mind being <iiverted from my eager pursuits after holiness, by son\o alTairs that greatly perplexed and distracted my thoughts.

In September, 1725, I was taken ill at Newhaven, and "vvhiiei endeavoring (o s^o home to Windsor, was so ill at the North \'illage, that I could go no further ; where I lay sick for about a quarter of a year. In this sickness God v.as pleased to visit me again with the sweet influences of his Spirit. My mind was greatly engaged there in divine, pleasant contemplations, and longings of soul. I observed that those who watched with me, would often be looking out wishfully for the morning; which brought to my mind those words of the psalmist, and which my soul with delight made its own language. My fsoul ivaitcthfor the Lordy Tnorc than they that nvatch for the mornings I say^ more than they that nvatchfor the morning ; and when the light of day came in at the windows, it refreshed my soul from one morning lo another. It seemed to be some image of the light of God's glory. I remember, about that time, I used greatly to long for the Conversion of some that I was concerned with ; I could gladly honor them, and with delight be a servant to thenu and lie at their feet, if they were but truly holy. But, some time after this, I was again greatly diverted in my mind with some temporal concerns that exceedingly took up my {lioughts, greatly to the wounding of my soul ; and went on through various exercises, that it would be tedious to relate, which gave me much more experience of my own heart, than ever I had before.

Since I came to this town,* I have often had sweet complacency in God, in views of his glorious perfections and the excellency of Jesus Christ. God has appeared to mc a glorious and lovely Being, chiefiy on the account of his holiness. The holiness of God has always appeared to me the most lovely of all his attributes. The doctrines of God*s absolute sovereignty, and free grace, in shewing mercy to whom he would shew mercy ; and man*s absohite dependence on the operations of God's Holy Spirit, hate very often appeared to me as sweet and glorious doctrines. These doctrines have been much my delight. God's sovereignly has ever appeared^

'* Norwharnpton.

Vol. I. F

to mc, great part of his glory. It has often been my delight to approach God, and adore him as a sovereign God, and ask sovereign ir.ercy of ium.

I have loved the doctrines of the gospel ; they have been to my soul like green pastures. The gospel has seemed to mc the riclicst treasure ; the treasure that I have most desired, and longed thai it might dwell richly in mc. Th« way of salvation l)y Christ has appeared, in a general Avay, glorious and excellent, most pleasant and most beautiful. It has often seemed to me, that it would in a great measure spoil heaven, to receive it in any other way. That text has often been alTccting and delightful to me, Isa. xxxii. 2. ji Tiian shall be an hiding fdace from the wind, and a covert from the tcmjuat^ Ij^c.

It has often appeared to me delightful, to be united im Christ ; to have him for my head, and to be a member of his body ; also to have Christ for my teacher and prophet. I very often think with sweetness, and longings, and pantings of soul, of being a little child, taking hold of Christ, to be led by him through ilie wilderness of this world. That text, Matth. xviii. 5, has often been sweet to me, cjcce/it ye be cotiverted anc( become as little children^ iP'c. I love to think of coming to Christ, to receive salvation of him, poor in spirit, and quite empty of self, humbly exalting him alone ; cut off entirely from my own root, in order to grow into, and out of Christ ; to have God in Christ to be all in all ; and to live by faith on the son of God, a life of humble, unfeigned confidence in him . That scripture has often been sweet to me, Psal. cxv. 1. A'ut luUo usy O Lord, not unto us, but unto thy na?ne give glory, for thy mercy, and for thy truth's sake. And those words of Christ, Luke x. 21. Jn that hour Jesus rejoiced in spirit, and iaid, I thank thee, 0 lather. Lord of heaven and earth, that thou hast hid these things from the ivise and firudent, and hast revealed them unto babes : Even so, Father, for so it seemed good in thy sight. That sovereignty of God which Christ rejoiced in, seemed to me wortJiy of such joy ; and that rejoicing seemed to shew ihe excellency of Christ, and of what spirit he was.

Sometimes, only mentioning a single word caused my heart to burn within me ; or only seeing the name of Christ, or the name of some attribute of God. And God has appeared glorious to me, on account of the Trinity. It has made me have exalting thoughts of God, that he su'sists in three; persons ; Father, Son and Holy Ghost. The sweetest joys and delights I have experienced, have not been those that have arisen from a hope of my ov.n good estate; but in a direct view of the glorious things of the gospel. When I enjoy this sweetness, it seems to carry me above the thoui^hts of my own estate ; it seems at such times a loss that I cannot bear, to take oif my eye from the glorious, pleasant object I behold without me, to turn my eye in upon myself, and my own good estate.

My heart has been much on the advancement of Christ's kingdom in the world. The histories of the past advance-^ ment of Christ's kingdom have been sweet to me. When I have read histories of past ages, the pleasantest thing in all my reading has been, to read of the kingdom of Christ being promoted. And when I have expected, in my reading, to come to any such thing, I have rejoiced in the prospect, all the w^y as I read. And my mind has been much entertained and delighted with the scripture promises and prophecies, which relate to the future glorious advancement of Christ's kingdom upon earth.

I have sometimes had a sense of the excellent fulness of Christ, and his meetness and suitableness as a Saviour ; whereby he has appeared to me, far above all, the chief of ten thousands. His blood and atonement have appeared sweet, and his righteousness sweet ; which was always accompanied with ardency of spirit ; and inward strugglinp;3 and breathings, and groanings that cannot be uttered, to be emptied of myself, and swallowed up in Christ.

Once, as 1 rode out into the woods for my health, in 1737, having alighted from my horse in a retired place, as my mariner commonly has been, to walk for divine contemplation and prayer, I had a view that for me was extraordinary, of the glory of the Son of God, as Mediator betv/een God aiulmaiK

Ai THE LIFE OF

and his wonderful, great, full, pure and sweet grace and \okCf and meek and gentle condescension. This grace thnt apr peared so culm and sweet, appeared also great above the heavens. The person of Christ appeared ineffably excellent with an excellency great enough to swallow up all thourrht

and conception which continued as near as I can judge,

about an hour ; which kept mc the greater part of the lime in a flood of tears, and weeping aloud. I felt an ardency of i>onl to be, what I know not otherwise hov/ to express, emptied and annihilated ; to lie in the dust, and to be full of Christ alone ; to love him with a holy and pure love ; to trust in him ; to live upon him ; to serve and follow him ; and to be perfectly sanclilied and made pure, with a divine and heavenly purity. I have, several other times, had views \cry much of the same nature, and which have had the same cflcc*s.

I h^ve many times had a sense of the glory of the third person in tlie Trinity, in his office of Sanctificr ; in his holy operations, communicating divine light and life to the soul. Cod, in the communications of his Holy Spirit, has appeared ar. an infinite fountain of divine glory and sweetness ; being full, and suflkicnt to fdl and satisfy the soul ; pouring forth itself in sweet cotnmunications ; like the sun in its glory, sweetly and pleasantly ditTusing light and life. And I have sonietiraes had an affecting sense of the excellency of the word of Cod, as a word of life ; as the light of life ; a sweet, excellent lifcgivin^- word ; accompanied with a thirsting after that word, tiiat it might dwell richly in my heart.

Often, J-ince I lived in this town, I have had very affecting views of my own sinfulness and vilcncss ; very frc-q-.iently to such a degree as to hold me in a kind of loud weeping, somelimes for a considerable time logcJicr ; so that I have ofien been forced to shut myself up. I have had a vastly greater sense of my own wickedness, and the badness of my heart, than ever I had before my conversion.* It has of-

• Our auilior does not say, that he /j</ more ■wickcclrcss, and badness of heart, since his conrtcrsion, than he lud before ; bui ihat he had a grcaicr uriic

fcen appeared to me, that if God sould mark iniquity against me, I should appear the very worst of all mankind ; of all that have been, since the beginning of the world to this time ; and that I should have by far the lowest place in hell. When others, that have come to talk with me about their soul concerns, have expressed the sense they have had of their own wickedness, by saying that it seemed to them, that they were as bad as the devil himself; I thought their expressions seemed exceeding faint and feeble, to represent my wickedness.

My wickedness, as I am in myself, has long appeared tp me perfectly ineffable, and swallowing up all thought and imagination ; like an infinite deluge, or mountains over my head. 1 know not how to express better what my sins appear to me to be, than by heaping infinite upon infinite, and multiplying infinite by infinite. Very often, for these many years, these expressions are in my mind, and in my mouth, *' Infinite upon infinite Infinite upon infinite !^* When I look into my

heart, and take a viev/ of my wickedness, it looks like an abyss infinitely deeper than hell. And it appears to me, that were it not for free grace, exalted and raised up to the infinite height of all the fulness and glory of the great Jehovah, and the arm of his power and grace slrctchcd forth in all the majesty of his power, and in all the glory of his sovereignty, I should appear sunk down hi my sins below hell itself; Car beyond the sight of every thing, but the eye of sovereign grace, that can pierce even down to such a depth. And yet it seems to me, that my conviction of sin is exceeding small, and faint ; it is enough to amaze me, that I have no more ^ense of my sin. I know certainly, that I have very little sense of my sinfulness. W^hen I have had turns of v/eeping and crying for my sins I thought I knew at the time, that my repentance was nothing to my sin.

thereof. Thus a blind man may hax'C his garden y'//// of noxious weeds, and yet not see or he sensible of them. But should the garden be in great part cleared of these, and furnished with many beautiful and salutary plants ; and supposing the owner now to have the power of discriminating objects of sight ; in this case, he would have less, but v.'ould see, and huvc a sense of mote. To which may be added,, that the better the organ, nnd clcarci the light may be, >hs stronger Trv-ill be the j.*7:j(r excited by sin or hoUness.

i have greatly lon.c;cc1 of late, for a broken licart, and to lie low before God ; and, uhen I ask for luiir.ii'uy, I cannot bear the thoucjhts of beinj^ no more, humble than other Christians. It seems to me, that thoutrh their degrees of humility may be suitable for them, yet it would be a vile sclfexaUalion in me, not to be the lowest in humility of ail mankind. Oiheis speak of their longing to he " huniblcd to the dust ;" that may be a proper expression for them, but I always think of myself, that I ouf^ht, and it is an expression that has long been natural for me to use in prayer, " to lie infinitely low before God.'* And it is affecting to think, how ignorant I v.as, when a young Christian, of the bottonilcss. infinite depths of wickedness,. pride, hypocrisy itnd dteeit, left in my heart.

I have a much grccitcr sense of my universal, exceeding dependence on God's jnacc and strength, and mere good pleasure, of late, than I used formf^rly to have ; and have experienced more of an abhorrence of my own righteousness. The very thought of any joy arising in mc, on any consideration of my own amiablencss, performances, or experiences, or any goodness of heart or life, is nauseous and detestable to me. And yet I am greatly afflicted with a pi-oud and selfrightcous spirit, much more sensibly than I used to be formerly. I see that serpent rising and putting forih its head continually, tvej-y w here, all around me.

Though it seems to mc, that, in some respects, I was a far better Cluistian, for two or three years after my first conversion, than I am now ; and lived in a more constant delight and pleasure ; yet, of late years, I have had a more full and constant sense of the absolute sovereignty of God, and a delight in that sovereignty ; and have had more of a sense of the glory of Christ, as a Mediator revealed in the gospel. On one Saturday night, in particular, I had such a discovery of the excellency of the gospel above all other doctrines, that I could not but say to myself, " This is my chosen light, my chosen doctrine ;" and of Christ, *' This is my chosen I'roph.ot" It appeared r>v.eet, beyond all expression, to follow Christ, imd to be taught, and enlightened, and instructed bv him ; to learn of bin, and live to him. Another Satur-

^ay night; {Januanj 1739) I had such a sense, how sweet an-d blessed a thing it was to walk in the way of duty ; to do that which was right and meet to be done, and a.^^recable to the holy mind of God ; that it caused me to break forth into a kind of loud weeping, which held me some time, so that I was forced to shut myself up, and fasten the doors. I could not but, as it were, cry out, " How happy are they which do that which is right in the sight of God ! They are blessed indeed, they are the happy ones !" I had, at the same time, a very-affecting sense, how meet and suitable it was that God should govern the world, and order all things according to his own pleasure ; and I rejoiced iii it, that God reigned, and that his will was done.

CHAPTER III.

His general Deportment^particularly ^oihileat Northampton.

IN the first chapter of these Memoirs, we have seen that Mr. Edwards, having taken his Master's degree, was very soon invited to be tutor of that college where he received his education, and which conferred upon him that degree ; a clear proof, that the managers had a high opinion of his talents and qus.lifications, when only in the twentyfirst year of his age. It must be ov/ned, that this was an engagement of great consequence for so young a man ; especially, considering that no small portion of his time had been devoted to ministerial occupations, and the requisite preparatory studies wluch relate exclusively to that important business. But the strcnfi:th of his m.ind overcame difficullies, which to the generality of slu-tlents appear insuperable. It m.ust be allov.ed, indeed, that our author was not in the highest class of/f6?v.'a/men ; for his time, his m.cans, and his duties, did not allow of such an attainment, ^^'e should recollect, however, what Mr. Locke some where very properly observes, that though men of much

Tcaclinj^ " arc greatly learned^ yet lliey may be but little An^wr-;?;,(,'." In some £it\iiUic)ii.s and circumstances, he mi;^l»t have been a great linguisl, a profound rnathcmaiiciaii, a dibtin-t^^uishod natural philosopher ; hut, (without any designed re-fltction on ihobc \vlio excel in these, or any other branches of literature and science) ho was far more happily employed, both for himself and others. In fact, he has given jnoofs of a mind so uncommonly vigorous and enlightened, that it is rather a matter of joy it was not engrossed by studies, -»vhich •woidd have rendered him only the admiration of a few, but prevented him from producing those works which are of universal importance, and in which he appears as the instructor of all, lie had, in short, the best and sublimcst kind of knowledge, without being too much encumbered with what v/as but little compatible v.iih hiR calling.

We have also seen that Mr. Edwards resigned his tutorship at Yale College, when he had been there, in that cai)aci-ty, a liitle more than two ye^irs, in consequence of an invitation from Northampton, in Massachusetts, in order to assist tliC aged and venerable ?»lr. Stoddard. In the present chapter we propose to detail his general manner of life more particularly while at this place ; which, in connexion with the uncommon revival of religion there, of which he was the happy and honored instrument, is a very intcrcsiir.g period of his life.

He who enters into the true spirit of our autlior's writings, and especially of the extracts we have given iVuni his private papers, cannot question that he made conscience of jirivate devotion ; but, as he made a secret of such exercises, nothing can be said of them but what his papers discover, and what may be fairly inferred from circumstances. It appears, by h.is Diary, that in his youth he determined lo attend secret prayer more than twice a day> when circumstances would allow ; ai.d there is much evidence that he was iVequent and puncturd in that duly, often kcpt days of fasting and prayer, and set apart portions of time for devout meditations on spirit-i;al and eternal things, as pari of liis religious exercises hi rc-tirrnicnt.

"this constant, solemn converse "with God in these exer-.cises, made his face, as it were, to shine before others. His appearance, his countenance, words and whole demeanor, though without any thing of affected grimace, or sour austerity, were attended with a seriousness, gravity, and solemnity, which were the genuine indication of a deep, abiding sense-of divine things on his mind, and of living constantly in the fear of God.

Agreeably to his Resolutions, he was very careful and ab* stemious in eating and drinking ; as doubtless it was necessary for so great a studelU, and a person of so delicate a make as he was, in order to be comfortable and useful. When he had, by careful observation, found what kind, and what quantity of diet best suited his consitution, and rendered him most fit to pursue his work, he was very strict and exact in complying with it. In this respect he li-jed by rule ; and herein he constantly practised great selfdenial ; which he also did in his constant early rising, in order to redeem time for study. He accustomed himself to rise at four, or between four and five, in the morning.

Though he was of a tender constitution, yet few students ara capable of more close application, or for more hours in a day, than he was. lie commonly spent thirteen hours, every day, in his study. His most usual diversion, in summer, was riding on horseback and walking. He would commonly, unless diverted by company, ride two or three miles after dinner to some lonely grove, where he would dismount and walk a while. At which times he generally carried his pen and ink with him, to note any thought that might be suggested, and which promised some light on any important subject. In the winter^ he was wont, almost dally to take an axe, and chop wood moderately, for the space of half an hour or aiore.

He had an uncommon thirst for knowledge, in the pursuit of which he spared no cost nor pains. He read all the books, especially books of divinity, that he could come at, {vovct which he could hope to get any help, in his pursuit of knowledge. And in this, he did not confine himself t6 authors of any particular sect or denomination ; but even took much

Vol. L G

pains 10 come at the l)ooks of the most noted Trriters who ad-ranced a scheme of divinity most contrary to his own principles. But he studied the Bible more than all other books, and more than most other divines do. His uncommon acquaintance Avith the Bible ai)pears in his sermons, and in most of his publications ; and liis great pains in studying it are manifest in his manuscript notes upon it ; of which a more particular account will be given hereafter. He took his religious principles from the Bible, and not from any human system or body of divinity. Though his principles were Culvitii.Htic, yet he called no man Father. He thought and judged for himself, and was truly very much of an original. Reading was not the only method he took to improve his mind ; he was much given to writing, without which, probably, no student can make improvements to the best advantage. Agreeably to Resolution 11th, he applied himself, with all his might, to find out the truth ; he searched for understanding and knowledge as for silver, and digged for it as for hid treasures. Every thought, on any subject, which appeared to him worth pursuing and preserving, he pursued as far as he then could, with a pen in his hand. Thus he was all his days, like the busy bee, collecting from every opening flower, and storing up a stock of knowledge, which was indeed sweet to him, as the honey and the honeycomb. And, as he advanced in years and in knowledge, his pen was more and more employed, and his manuscripts grew much faster on his hands.

He was thought by some, who had but u slight acquaintance with him, to be stiff and unsociable ; but this was owing to want of belter acquaintance. He was not a man of many words indeed, and was somewhat reserved among sli-angers, and those on whose candor and friendship he did not know he could rely. And this was probably owing to two things. First, the strict guard he set over his tongue from his youth, which appears by his Resolutions, taking great care never to use it in any way that might prove mischievous to any ; never to sin ii'ith Ilia tongur ; nor to employ it in idle, trivial, and impertinent talk, which generally makes up a great part of the coveisation of those who are full of words in all compa-

nies. He was sensible that, in the multitude of words, there wanteth not sin ; and therefore refrained his lips, and habituated himself to tinnk before he sfioke^ and to propose some good end even in all his words ; which led him to be, above others, conformable to an apostolic precept, slow to sjieak. Secondly, this was in part the effect of his bodily constitution. He possessed but a comparatively small stock of animal life ; his spirits were low, and he had not strength of lungs to spare, that would be necessary in order to make him what might be called an affable, facetious gentleman. They who have a great flow of animal spirits, and so can speak with less expense than others, may doubtless lawfully practise free conversation in all companies for a lower end, c. g. to please, or to render themselves acceptable. But not so, he who has not Such a stock ; it becomes him to reserve what he has, for higher and more important service. Besides, the want of animal spirits lays a man under a natural inability of exercising that freedom of conversation, which those of more life naturally glide into ; and the greatest degree of a sociable disposition, humility and benevolence, will not remove this obstacle. He was not forward to enter into any dispute among strangers, and in companies where there might be persons of different sentiments ; being sensible, that such disputes are generally unprofitable, and often sinful, and of bad consequence. He thought he could dispute to the best advantage with his pen ; yet he was always free to give his sentiments on any subject proposed to him, and to remove any difliculties or objections offered by way of inquiry, as lying in the way of what he looked upon to be the truth. But how groundless the imputation of stiff and unsociable was, his knov/n and tried friends best knew. They always found him easy of access, kind and condescending ; and though not talkative, yet affable and free. Among such, whose candor and friendship he had experienced, he threw off reserve, and was quite patient of contradiction, while the utmost opposition was made to his sentiments, that could be by any plausible arguments or objections. And indeed, he was, on all occasions, quite sociable and free with all who had any special business with him.

In his family, he pra<Jr5sed that conscicnlious cxactnes* which v/as conspicuous in all his ways. He tnaintaiDtrd a 1.1« at esteem aiu1 rcijarfi for his amiable and excellint coir. t. ISliicl. of tlic tender ?nd ki:id wcs expressed in hi^j convt-. -tion M'ilh l>€r, and conduct towards her. He >vas wont frequently to converse fixicly \vith her on m::ttcr£ of lelif^ion ; and he used commonly lo pray with her in his study, at least once a day. unless somcthino; extraordinary prevented. Tl»e time for this, commonly was just before going to bed, after prayers in the family. As he rose very eariy himself, he was wont to have his family up betimes in the moniinc-; after which, before they entered on the business of the day, he attended on family prayers : When a chapter in the Bible was/ read, commonly by candle light in the winter ; upon v.hich he Ksked his children questions accordini^ to their a^^e and ca-. pnciiy ; and took occasion to explain some passages in it, or enforce any duly recommended, kc. as bethought most pro-Y>er.

lie was thoroui^jh in the government of his children ; and, as a consequence of this, they reverenced, esteemed and loved him. He look special care to begin his government of ihem in good time. When they first discovered any considerable degree of selfwill and stubbornness, he would attend to ihcm till he had thoroughly subdued them and brought them to submit. Such prudent discipline, exercised with the greatest calmness, being repeated once or twice, was generally sufficient for that child ; and effectually established his parental authority, and produced a cheerful obedience ever after.

He kept a watchful eye over his children, that he might admoniwh them of the^r*/ wrong step, and direct them in the right way. He took opportunities to converse with them in liis <-ludy, singly and closely, about their souls' concerns ; and to give them warning, exhortation, and direction, as he saw need. He took much pains to instruct ihem in the principles ofrelitpon ; in which he made use of the jlsseinhly'a Shorter Catrchiftw ; not merely by taking care tUat tl.cy learned it by heart ; but hv lending them into an understanding of the doctrines therein taught, by asking them questions on each ani

swer, and explaining it to them. His usual time to attend to this was on the evening before the Sabbath. And, as he believed that the Sabbath, or holy time, began at sunset the evening before the day, he ordered his family to hrns.h all their secular business by that time, or before ; when all \vcro called together, a psalm "vvas sung, and prayer made as an introduction to the sanctification of the Sabbath. This care and exactness efiectually prevented that intruding on holy time, by attending to secular business, which is too common even in families where the evening before the Sabbath is pretended to be observed.

He was a great enemy to young people's unseasonably associating together for vain amusements, which he regarded as a dangerous step towards corrupting and bringing them to ruin. And he thought the excuse many parents make for tolerating their children in it, (viz. that it is the custom, and others* children practise it, which renders it difficult, and even impossible to restrain theirs) was insufficient and frivolous ; and manifested a great degree of stupidity, on supposition the pmctice was hurtful and pernicious to their souls. And when his children grew up, he found no difficulty in restraining them from this pernicious practice ; but they cheerfully • complied with the will of their parents. He allowed none of his children to be from home after nine o'clock at night, when they went abroad to see their friend? and companions ; neither were they allowed to sit up much after that time, in his own house, when any came to make them a visit. If any gentleman desired acquaintance with his daughters, after handsomely introducing himself, by properly consulting the parents, he v/as allowed all proper opportunity for it; but must not intrude on the proper hours of rest and sleep, nor the religion and order of the family.

He had a strict and inviolable regard to justice in all his dealings with his neighbors, and was very careful to provide things honest in the sight of all men ; so that scarcely a man had any dealings with him, that was not satisfied of his uprightness. He appeared to have a sacred regard to truth in his words, both in promises and narrations, agreeable to his

Resolutions. This doubtless was one reason why he was ivot so full of words as many arc. No raan feared to rely on his ▼cracity.

He was cautious in choosinj^ his intimate fricndr,, and therefor^ had not many that mi^ht properly he called such ; but to them he siiewrd himself friendly in a peculiar manner. He was indeed a faithful fiicnd, and able above most others to keep a secret. To them he- discovered himself more than to others, led them into his views and ends, and lo his conduct, in particular instances : By which they had abundant evidence that he well understood human nutui-c ; and that his general rcservcdness, and many particular instances of his conduct, which a stranger might impute to ignorance of men, were really owing to his uncommon knowlcdi^c of mankind.

His conversation with his friends was always profitable. He was not wont to spend his time with them in scandal and backbiting, or in foolish jesting, idle chat, and telling stories: But his mouth was that of the just, which bringeth forth wisdom, and whose lips dispense knowledge. His tongue was as the pen of a ready writer, while he conversed about important, heavenly, divine things, which his heart was so full of, in such a natural and free manner, as to be most entertaining and instructive ; so that none of his friends could enjoy his company without instruction and profit, unless it was by their own fault.

His great benevolence to mankind discovered itself, among other ways, by the uncommon regard he shewed to the poor and distressed. He was much in recommending charity, both in his public discourses and private conversation. He often declared it lo be his opinion, that professed Christians in these days are greatly deficient in this duty ; and much more so than in most other parts of external Christianity. He often observed hov/ m\irh this is spoken of, recommended and encouraged in the holy scripture, especially in the New Testament. And it was his opinion that every particular church ought, by ficfineni an<l liberal contriljulions, to maintain a public slock, that might he ready for the poor and necessitous members of that church ; and that the principal

]^RESIDENT EDWARDS. ^^,

business of deacons is to take care of the poor in the faithful and judicious distribution and impiovenient of the church's temporals, lodged in their hands. And he did not content himself -with recommending charity to others, but pracased^ it much himself. He was forward to give on all public occasions of charity, though when it couid properly be done, he always concealed the sum given. And some instances of his giving more privately have accidentally come to the knowledge of others, in which his liberality appeared in a very extraordinary degree. One of the instances was this ; upon his hearing that a poor obscure man, whom he never saw, or any of his kindred, was by an extraordinary bodily disorder brought to great straits ; he, unasked, gave a considerable sum to a friend to be delivered to the distressed person ; having first required a promise of him, that he would let neither the person who was the object of his charity, nor any one else know by whom it was given. This may serve both as an instance of his extraordinary charity, and of his great care to conceal it.*

Mr. Edwards had the character of 2i g-ocd fireacher, almost beyond any minister in America, His eminence as a preacher seems to have been owing to the following things :

Firsts The great pains he took in composing his sermons, especially in the first part of his life. As by his early rising and constant attention to study, he had more time than most others, so he spent more time in making his sermons. He wrote most of them in full, for near twenty years after he first began to preach ; though he did not wholly confine himself to his paper in delivering them.

Secondly, His great acquaintance with divinit/, and knowledge of the Bible. His extensive knowledge and great clearness of thought, enabled him to handle every subject with great judgment and propriety, and to bring ouf of his treasure things new and old. Every subject he handled was instruct-

♦ As both the giver, and the object of his charity are dead, and all the ends of the proposed secrecy are answered ; it is thought not inconiistent widi the abovcmcntioned promise, to make known the fact, ^ it is here related.

*^ riiE L!FK or

jve, plain, entcrtaininfj and profitable ; Avhich was much ow* ing to his being master of the subject, and his great skill to treat it in a most natural, easy and profitable manner. None of his composures Avcrc dry speculations, unmeaning harangues, or Avords without ideas. AVlren he dwelt on those truths which are much controverted and opposed by many, which was often the case, he would set them in such a natur-stl and easy light, and every sentiment from step to step, would drop from his lips, attended with such clear and strikmg evidence, both from scripture and reason, as even to force the assent of every attentive hearer.

Thirdly^ His excellency as a preacher was very much the effect of his great acquaintance with his own heart, his inward sense and high relish of divine truths, and experimental religion. This gave him u great insight into human nature : lie knew much what was in man, both the saint and the sin-r.er. This helped him to be skillful, to lay truth before llie mind so as not only to convince the judgment, but also to touch the heart and conscience ; and enabled him to speak out of the abundance of his heart what he knew, and testify what he had seen and felt. This gave him a taste and discernment, without which he could not have been able to fill his sermons, as he did, with such striking, affecting sentiments, all suited to move, and to rectify the heart of the hearer. His sermons were well arranged, not usually long, and commonly a large part taken up in the improvement; which was closely connected with the subject, and consisted in sentimcV'^ naturally flowing from it. But no description of his spriiibns will give the reader the idea of them which they had ■»>h j sul under his preaching.

His appearance in the pulpit was graceful, and his delivery easy, natural, and very solemn. He had not a strong, loud voice ; but appeared with such gravity, and solemnity, and spake with such dislinclness, clearness and precision ; his words V. ore so full of ideas, set in such a plain and striking light, that few speakers liave been so able to command the attention of an audience. His words often discovered a great

Ctegree of inward fervor, without much noise or gesture, and tell with great weight on the minds of his hearers.

Though, h6 v/as wont to read what he delivered ; he was far from thinking this the best way of preaching in general, and looked up6n Is'is using notes so much as he did, a defect and infirmity. And in the latter part of his life he was inclined to think it had been belter, if he had never accustomed himself to use his notes at all. It appeared tahirrt that preaching wholly without notes, agreeably to the custom in most Protestant countries, and what seems evidently to have been the manner of the apostles and primitive minister^ of the? gospel,- was the most niitural way ; and had the greatest tendciicy, on the whole, to answer the end of preaching'-: And supposed that none who had talents equal to the \tork oftHe mirtistry, was incapable of speaking m€7noriier^ if h6 took suitable pains for this attainment from his youth. He would have the young ■preacher write Ids sermons, at least most of them, out at large ; and instead of reading them to his hearers, take pains to commit them to memory. Which, though it would require a great d.(i?A of labor at first, yet would scon become easier by use, and help him to speak more correctly and freely^ and "be of great service to him all his days.*

* DirTerent preachers, like all other public speakers, are possessed of ex-ceedirgly different gifts ; and therefore one plan, hov/ever excellent on the v/hole, cannot be adopted advantageously by all. In one, clearness of under-standing and correctness oi judgment are most prominent ; in another, a lively and fertile ... '■•tion prevails ; and a third excels in strength of memory. Some have a greater Facility of expression at leisure, by the pen ; and others experi-esce irtofe freraorh when their senses and feelings are roused by their appearance in public. The man wha excels in a &o\xndi judgment, seldom posseses a lively imagination ; he therefore should vk^rite the more, with a view to give Miiimation to his compositions. He should secure in his notes pertinent quota-lions of scripture, apt comparisons, scripture allusions, and historic facts. The preacher, whose/jncy is active and excursive, should labor to secure a well digested plan, argumentativcly just and naturally connected. This will prevent his running into a wordy, declamatory strain....As to memory^ there arc two sorts, the verbal, and the scientific or systematic. He who has the former, may soon preach memoritcr ;....after writing all, or without writing any. But kt him ever watch, lest he enter into the temptation of plagiary ; his u uotir;, how-

Vol. I. H

His i)rayers were indeed cxtcmfiore. He was the farthest from any appearance of a form, as to his words and manner of expression, of almost any man. He was rpiiic singular and inimitable in this, by any who have not a sjjirit of real and undissembkd devotion ; yet he always expressed himself with decency and propriety. He appeared to have much of the grace and spirit of prayer; to pray vrith the spirit and with the understanding; and he pcrform^id this part of duty much to the acceptance and edification of those who joined with him. He was not wont, in ordinary cases, to be lonjj in his prayers : An error which he observed was often hurtful to public and social prayer, as it terids rather to damp than promote true devotion.

He gave himself altogether to the work of the ministry, and entangled not himself with the aiTairs of this life. He left the particular oversight and direction of the temporal concerns of his family, almost entirely to Mrs. Edwards. He was less acquainted with most of his temporal aflairs than many of his neiglibors, and seldom knew when, and by whom his forage for winter was gathered in, or how many milk kinc he had, or whence his table was furnished. Sec.

He did not make it his custom to visit his people in their own houses, imless he was sent for by the sick ; or he heard that they were under some special afiliction. Instead of visiting from house to house, he used to preach frequently at private m.eetings in paiticular neighborhoods ; and often call the young people and children to his own house, when he used to pray with them, and treat with them in a manner suited to their years and circumstances ; and he catechised the children in public every Sabbath in the summer. And he used sometimes to propose questions to jKirticular young

ever, long passages from the holy scriptures, when npposite, will l>c always acceptable ; and occasionally, when avowed, the words of o'.hcr authors. The jcienlific menoory should guard .ngainst too much analysis in a sermon, and often choose for the subject of discuision historical passages, or any othcrt which are best treated in the way of observation ; which in time will effectually counteract ilic oppObito tendency to explain what is clear, and to analyse vrithout prolit.

persons in writing, for them to answer after a proper time given them to prepare. In putting out these questions, he endeavored to suit them to the age, genius, and abilities of those to whom they were given. His questions were generally such as required but a short answer ; and yet could not be answered without a particular knowledge of same historical part of the scripture ; and therefore led, and even obliged persons to study the Bible.

He did not nep;lcct visiting his people from house to house because be did not look upon it, in ordinary cases, to be one part of the work of a gospel minister ; but because he supposed that ministers should, v/ith respect to tnis, consult their own talents and circumstances, and visit more or less, according to the degree in which they could hope thereby to promote the great ends of the ministry. He observed, ijiat some had a talent for entertaining and profiting by occasional visits among their people. He supposed such had a call to spend a great deal of their time in visiting their people ; but he looked on his own talents to be quite otherwise. He was not able to enter into a free conversation with every person he met, and in an easy manner turn it to what topic he pleased, without the help of others, and, it may be, against their inclination. He therefore found that his visits of this kind must be in a great degree unprofitable. It appeared to him, that he could do the greatest good to souls, and most promote the interest of Christ by preaching and writing, and conversing with persons under religious impressions in his study; whither he encouraged all such to repair ; where they might be sure, in ordinary cases, to find him, and to be allowed easy access to him ; and where they were treated with all desirable tenderness, kindness, and familiarity.

In times, therefore, of the revival of religion among his people, his study was thronged with persons v.iio came to lay open their spiritual concerns to him, and seek liis advice and direction. These he received with great freedom and pleasure, and there he had the best opportunity to deal in the most particular manner with each one. He was a skilful guide to souls under spiritual difficulties j and was theielbre sought un=

to, not only by bis own people, but by many who lived scorcB of miles oir. He became such, partly by his own experimental acquaintance with divine things, and unwearied study of (iod's ■word, and partly by his having -o m.uch concern w ith souls under spiritual troubles ; for he had not been settled in the work of the miniLlry many years before the Spirit of God was wonderfully prAircd out on hjs people, by which a great concern about their souls became almost universal, and a great number were hopefully the subjects of savinpj conversion.

There was a very remarl^aljle outpouring]; of God*s Holy Spirit in this part of America, in the years 1740 and 1741, and in which Northampton largely partook. Mr. Edwards, at this time, had to deal not only with his own people, but ■with multitudes of others. The report that the same things ivere at Northampton some years before, and Mr. Edwards's fame for l;nowled<^c,piety, iind great acquaintance with experimental religion, naturally led both ministers and people, from almost all parts of Newengland, to look to him for direction and assistance, in this extraordinary time. Being earnestly solicited by ministers and people to come and preach among them, be went to many ; though he was not able to gratify all who desired him ; and his preaching was attended with great success.

As many of the ministers and people in Newengland had been unacquainted with such things, they Mere greatly exposed to run i-jild^ and (by the subtle temptations of the devil) actually did go into great extremes, both as opposers and friends to the work of God. Mr. Edwards was greatly helpful by his direction and assistance against the two opposite extremes, in conversation, preaching and writing. His publications on this occasion were of great and extensive ser-\ice ; especially a sermon preached at Newhaven, Sept. 10th, 1741, on The difithif^iushiTig marka of a ivork of the S/tirit of Gody c?'c....his Thoughts cojicerning the /tresnU revival of religion in JVrivcnglaiid^ i!Xc. and his Ti'rati^e on religions affeetionn. All which might be justly considered by the church of Christ as a wise and friendly voice behind them saying, '*' This is the way, walk tl.rrcin ;" especially th.e last meniior.cd Treat

ise, which has been esteemed by many the best that has been written on that subject; setting the distinction between true and false religion in the most clear and striking light. And to the same purpose is Tha Lift of the Rev. David Brainerd, with reflections and observationft; published by Mr. Edwards in 1749. Mr. Edwards was, what some would call, a rigid Calvinist. Those doctrines of Calvinism which have been most objected against, and £^iven the greatest offence, appeared to him scriptural, reasonable and important; and he thought that to give them up, was in effect to give up all. He therefore looked upon those who, calling themselves Cal-vinists, were for softening down the truth, that they might conform it more to the taste of those who are most disposed to object against it, were really betraying the cause they pretended to espouse ; and were paving the way not only to Armin-ianism, but to Deism. For if these doctrines, were relinquished, he did not see, where a man could set his foot down, with consistency short of Deism, or even Atheism itself; or rather universal Scepticism He judged that nothing was wanting, but to have these doctrines properly stated, and judiciously defended^ in order to their appearing most agreeable to reason and common sense, as well as doctrines of revelation ; and that this therefore was the only effectual method to convince, or silence and put to shame the opposers of them. All will be able to satisfy themselves of the truth of this by reading his works; and especially his books on The Freedom of the Will, and Original Sin.

In this view of things, he thought it of importance that ministers should be very critical in examining candidates for the ministry, with respect to their principles^, as well as their religious dispositions and morals. And on this account he met with considerable difficulty and opposition in some instances. His opinion was, that an erroneous or unfaithful minister was likely to do more hurt than good lo the church of Christ ; and therefore he could not have any hand in introducing a man into the ministry, unless he appeared sound in the faith, and manifested, to the judgmenl of charity, u dU/iosition to be faithful.

§7 THE LIFE OF

CHAPTER IV.

His Dismission from Northampton^ ivith the Occasion and Circumstances of it.

WHATF.VER belongs lo man, or more correcily, whatever is properly his oivJi^ bears the mark of mutability. Mr. Echvards's labors at Northampton were crowned, at different periods of his ministry there, with eminent success. But a root of bitterness sprung up, and many were defiled. The transactions contained in this chapter, thoup-h unpleasant, may-afford, to a serious and reHecting; mind, much instruction. If that people were more depraved than Christian churches in common, after enjoying for so long a peiiod the stated instructions and prayers of so eminent a pastor ; how great the depravity of human nature, to be capable of such ingratitude and such a reverse I Thusit was with Ephraimofold; ''When I would," saith God, " have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness (or, the evils) of Samaria." But if the people in question were no more depraved than ourselves, let us learn caution, and beware of unreasonable and inordinate attachment to customs....let us contemplate with proper emotions the instability of all human affairs....the folly and danger of trusting in man....and remember that we depend on God for the preservr.tion of the closest fricndsliips....and that the best ministers, without the continued supply of the Holy Spirit on the minds of their people, have no sureintercstin their affections; people,to whom they have been most useful, and who were long most attached to them.... Human nature has occasionally shewn itself in every age to be the ^amc. After the most extraordinary manifestation of divine power and goodness, " The whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness. And after the most awful and impressive instructions, the Lord had lo say to Moses, " Go, get thee down ;

for thy people, v/liich thou broiigbtest out of the knd of Egypt^ have corrupted th.emselves."

For many years, Mr. Edwards wa-a very happy in the love and esteem of his people, and there was during that period the greatest prospect of his living and dyin^ so. Indeed he was almost the l'.\st minster in all Newengland that would have been thought likely to be opposed by his people. But the event proved, how incompetent nve are to decipher those consequences which depend on human volitions....In the year 1744, about six years before the final rupture, Mr. Edv/ards was informed that some young persons in town wlio were members of the church, had books in their possession which they employed to promote lascivious and obscene discourse among the young people. Upon inquiry, a number of persons testified, that they had heard one and another, from time to time, talk obscenely ; as what they were led to by reading a book or books, which they had among them. Mr. Edwards thought the brethren of the church ought to look into the matter ; and in order to introduce it, he preached a sermon from Heb. xii. 15, 16. "Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled : Lest there be any fornicator, or profane person as Esau, Sec." After sermon, he desired the brethren of the church to stay, and told them what information he had got; and proposed, whether they thought proper to take any measures to examine into the matter. They with one consent, and much zeal, manifested it to be their opinion, that it ought to be inquired into ; and proceeded to choose a number of men, t© assist their pastor in examining into the affair. Upon which Mr. Edwards appointed the time for their meeting at his house, and then read a catalogue of the names of young persons, whom he desired to come to his house at the same time. Some were the accused, and some witnesses ; but it was not then declared of which number any particular person was.

When the names were published, it appeared that there were but few of the considerable Himilics in the town, to ivhicli some of the persons named did not belon;^, or were

nearly related. Whctlicr this uas the occasion of the alteration or not, before the day appointed came, however, a great number of heads of families altered their minds, and declared, that ihcy did not think proper to proceed as they liad done ; that ihcir children should not be called to an account in such a way, ccc. The town was suddenly all in a blaze. This strengthened the hands of the accused, some refused to appear, and others who did appear behaved with a great degree of insolence, and contempt of the authority of the church. And little or nothing could be done further in the anair.

This was the occasion of weakening Mr. liLdwards's hands in the work of the ministry, especially among the young people, with whom by this means he greatly lost his influence. It doubtless laid a foundation, and will help to account for the surpiising events which v.'ill be related. He certainly had no great visible success after this ; the influences of Ciod*s Holy-Spirit were greatly withheld, and security and carnality much increased.*

Mr. Stoddard, Mr. Edwards's grandfather and predecessor, was of the opi?iion, that unconverted persons, considered as such, had a riglit in the sight of (iod, or by his appointment, to the sacrament of the Lord's supper ; that therefore it was their duty to come to that ordinance, though they knew they had no true goodness, or gospel holiness. He maintained, that visible Christianity docs not consist in a profession or appearance of that wherein true holiness or real Christianity consists: That therefore, the profession which persons make in order to be received as visible members of Christ's church, ought not to be such as to oiprcss or imply a real compliance with, or consent to the terms of the covenant of grace, or a hearty embracing of the gospel. He formed a

♦ What an awful warning to all profissors, and especially to young people ! Behold, how gioat a matter a little fire kindlcth! Little do the giddy and the gay think how their levities operate, and whet seeds of dijticss and sorrow they are sowin^^ for tl\cmsclvc» and others. Woe unto you that thus laugh now, for yc shall mourn and weep I How desirable it should be funC" fcnCully here, and not Jupuirmgly hereafter!

short profession for persons to make, in order to be admitted into the church, answerable to this principle ; and accordingly persons were admitted into the church, and to the sacrament, on those terms. Mr. Stoddard's principle at first made a great noise in the country ; and he was opposed, as introducing something contrary to the principles and practice of almost all the churches in Newengland : And the matter was publicly controverted between him and Dr. Increase Mather of Boston. However, through Mr. Stoddard*s great injauence over the people at Northampton, it was introduced there, though not without opposition ; by degrees it spread very much among ministers and people in that county, and in other parts of Newengland. Mr. Edwards had some hesitation about this matter when he first settled at Northampton, but did not receive such a degree of conviction, as to prevent his adopting it with a good conscience, for some years. But at length his doubts increased, which put him upon examining it thoroughly, by searching the scripture, and reading such books as were written on the subject. The result was a full conviction that it was wrong, and that he could not retain the practice with a good conscience.. He was fully convinced, that to be a visible Christian was to put on the visibility or appearance of a real Christian ; that the profession of Christianity was a profession of that wherein real Christianity consists ; and therefore that no person who rejected Christ in his heart, could make such a profession consistent -vvith truth. And as the ordinance of the Lord's supper was instituted for none but visible professing Christians, none but those who are real Christians have a right in the sight of God to come to that ordinance : And consequently that none ought to be admitted thereto, who do not make a profession of real Christianity, and so be received in a judgment of charity as true friends to Jesqs Christ.

When Mr. Edwards's sentiments were known, (in the spring of the year 1744) it gave great offence, and the town was put into a great ferment : And before he was heard in his own defence, or it was known by many what his principles were, the general cry was to have him dismissed, as what

Vol. I. I

alone would satisfy them. This was evident from the ^Tholo'' tenor of their conduct, as ihcy neglected the most proper means of understanding the matter in dispute, and persisted in a refusal to attend to what Mr. Edwards had to say in defence of his piiiiciples. From beginning to end, they opposed the measures which had the best tendency to compromise and heal the difTicuUy ; and with much zeal pursued those which were calculated to make a separation certain and speedy. He thought of preaching on the subject, that they might know what were his sentiments, and the grounds of them, (of both which he was sensible that most of them were

quite ignorant) before they took any step for a separation

But that he might do nothing to increase the tumult, he first proposed the thing to the church's standing committee ; supposing that if he entered on the subject publicly with their consent, it would prevent the ill consequences which otherwise he feared would follow. But the most of them strenuously opposed it. Upon which he gave it over for the present, as what in such circumstances would rather blow up the fire to a greater height, than answer the good ends proposed.

Mr. Edwards was sensible that his principles were not understood, but misrepresented through the country ; and finding that his peo])le were then too warm calmly to attend to the matter in controversy, he proposed to print what he had to say on the point ; as this seemed to be the only way left him to have a fair hearing. Accordingly his people consented to put off calling a council, till what he should write was published. But they manifested great uneasiness in waiting, before it came out of the press ; and when it was published, it was read but by very few of them. Mr. Edwards being sensible of this, renewed his proposal to preach upon it, and at a meeting of the brethren of the church asked their consent in the following terms : " I desire that the brethren would manifest their consent, that I should declare the reasons of my opinion relating to full communion in the church, in lectures appointed for that end : Not as an act of authority, or aft putljjig the power of declaring the whole counsel of (iod

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out of my hands ; but for peace* sake, and to prevent occasion of strife." This was answered in the negative. He then proposed that it should be left to a few of the neighboring^ ministers, whether it was not, all thmgs considered, reasonable that he should be heard in this matter from the pulpit, before the affair should be brought to an issue. But this also passed in the negative.

However, having had the advice of the ministers and messengers of the neighboring churches, who met at Northampton to advise them under their difficulties, he proceeded to appoint a lecture in order to preach on the subject, proposing to do so weekly till he had finished what he had to say. On Monday there was a society meeting, in which a vote was passed to choose a committee to go to Mr. Edwards, and desire him not to preach lectures on the subject in controversy, according to his declaration and appointment: Accordingly, a committee of three men, chosen for this purpose, waited on him. However, Mr. Edwards thought proper to proceed according to his proposal, and consequently preached a number of sermons, till he had finished what he had to say on the subject. These lectures were very thinly attended by his own people ; but great numbers of strangers from the neighboring towns attended them, so many as to make above half the congregation. This was in February and March 1750.

The calling of a decisive coimcil to determine the matter of difference was now more particularly attended to on both sides. Mr. Edwards had before this insisted, iVom time to time, that they were by no means ripe for such a procedure ; as they had not yet given him a fair hearing, whereby perhaps the need of such a council would be superseded. Pie observed, " That it was exceedingly unbecoming to manage religious affairs of the greatest importance, in a ferment and tumult, which ought to be managed, with great solemnity, deep humiliation, submission to the awful frowns of heaven, humble dependence on God, with fervent prayer and supplication to him : That therefore for them to go about such an affair as they did, would be greatly to the dishonor of God and religr ion } a way in which a people cannot expect a blessing.*?

Thus having, without effect, used all means to bring them t« a calm and charitable temper, he consented that a decisive council should be called ^vithout any further delay.

But a difFicully attended the choice of a council, which was for some time insuperable. It was agreed, tJiat the council should be mutually chosen, one half by the pastor, and the other half by the church : But the people insisted upon it, that he should be confined in his choice to the county. Mr. Edwards thought this an unreasonable restraint, as it was known that the ministers and churches in that county were almost universally against him in the controversy. He indeed did not suppose that the business of the proposed council would be to determine whether his opinion was right or not; but whether any possible v.ay could be devised for an accommodation between pastor and people, and to use their wisdom and endeavor in order to effect it. And if they found this impracticable, they must determine, whether what ought in justice to be done had already actually been attempted, so that there was nothing further to be demanded by either of the parties concerned, before a separation should take place. And if he was dismissed by them, it would be their business to set forth to th« world in what manner and for what cause he was <lismisscd : All which were matters of great importance to him, and required upright and impartial judges. Now considering the great prejudice a difference in religious opinions is apt to beget, and the close connexion of the point in which most of the ministers and churches in the county differed from him, with the matter to be decided, he did not think they could be reasonably looked upon so impartial judges, as that the matter ought to be wholly left to them. Besides he thought the case, being so new and extraordinary, required the ablest judges in the land. For these reasons, and some others which he offered, he insisted upon liberty to go out of the county, for those members of the proposed council in which he was to have a choice. The people strenuously and obstinately opposing him in this, at length agreed to leave the matter to a council, consisting of the ministers and messengers of the five neighboring churches i who, after they had

met twice upon it, and had the case largely debated before them, were equally divided, and therefore left the matter undetermined.

However, they were all agreed, that Mr. Edwards ought to have liberty to go out of the county for some of the council. And at the next church meeting, (the 26th of March) Mr. Edwards offered to join with them in calling a council, if they would consent that he should chuse tivo of the churches out of tne county, in case the council consisted of but ten churches. The church however refused to comply with this at one meeting after another repeatedly ; and proceeded to call a church meeting and choose a moderator, in order to act without their pastor. But, to pass by many particulars, at length, at a meeting of the church, convened by their pastor, May Sd, they voted their consent to his proposal of going out of the county for two of the churches that should be applied to. And then they proceeded to make choice of the ten ministers and churches, of which the council should consist. Accordingly the churches were applied to, and the council was convened on the 19th of June. After they had made some fruitless attempts for a composition between the pastor and church, they passed a resolution by a majority of one voice* only, to the following purpose : " That it is expedient that the pastoral relation between Mr. Edwards and his church be immediately dissolved, if the people still persist in desiring it." And it being publicly put to the people, whether they still insisted on Mr. Edwards's dismission from the pastoral office over them ? A great majority, (above two hundred against twenty) voted for his dismission ; and he was accordingly dismissed, June 22, 1750.

The dissenting part of the council entered their protest against this proceeding, judging that it v/as too much in a

* One of the churches which Mr, Edwards chose did not see fit to join the council. However, the minister of that church being at Northampton, was desired by Mr. Edwards and the church to sit in council and act, which he did. But there being no messenger from the church, the council was not full, and there was a disparity ; by which means there was one vote more for an immediate dismission, than against it.

hurry, considering the \)ast conduct and present temper of th« people. And some of that part of the council who were for the separation, expressed themselves surprised at the unconv-nion zeal marjifcstcd by the people in their volin:^ for a dismission ; Avhich evidenced to them, and all observinc^ spectators, that they were fur from a temper of mind becoming such a solemn and awful transaction, considered in all its cir-cumstanccs.

Being thus dismissed, he preached his farewell sermon on the 1st of July, from 2 Cor. i. 14. The doctrine he observed from the words was this," Ministers and the people that have been under their care, must meet one another before Christ's tribunal, at the day of judgment." It it was a remarkably solemn and affecting discourse, and was published at the desire of some of the hearers. After Mr. Edwards was dismissed from Northampton, he preached there occasionally, when they had no other preacher to supply the pulpit; till at length a great uneasiness was manifested by many of the people, at his preaching there at all. Upon which the committee for supplying the pulpit, called the town together, to know their minds with respect to that matter ; when they voted that it was not agreeable to their minds that he should preach among them. Accordingly, while Mr. Edwards was in the town, and they had no other minister to preach to them, they carried on public worship among themselves.

Every one must be sensible that this was a great trial to Mr. Edwards. lie had been nearly twcntyfour years among that people ; and his labors had been, to all appearance, from time lo time greatly blessed among them : And a great number looked on him as their spiritual father, who had been the liappy instrument of turning them from darkness to light, and plucking them as brands out of the burning. Ai\d they had from linic to lime professed that ihcy looked upon it as one of their greatest privileges to have such a minister, and manifested their great love .and cbtcem of him, to such a degree, that, (as St. Paul says of the Galalians) " if it I'-ad been possible, tliey would have plucked out their own eyes, and given thepti to him." And they had a great inter-

PRESIDENT EDWARDS. n

est ifi his affection : He had borne them on his heart, and carried them in his bosom for many years ; exercising a tender concern and love for them : For their good he was always writing, contriving, laboring ; for them he had poured out ten thousand fervent prayers ; in their good he had rejoiced as one that findeth great spoil ; and they were dear to him ©bove any other people under heaven. Now to have this peC' pie turn against him, and thrust him out from among them, stopping their ears, and running upon him with furious zeal, not allowing him to defend himself by giving him a fair hearing ; and even refusing so much as to hear him preach ; many of them surmising and publicly speaking many ill things as to his ends and designs ! Surely this must come very near to him, and try his spirit. The words of the psalmist seem applicable to this case, " It was not an enemy that reproached me, then I could have borne it ; neither was it he that hated me, that did magnify himself against me, then I would have hid myself from him. But it was thou. ...my guide and mine acquaintance. We took sweet counsel together, and walked unto the house of God in company."

Let us therefore, now behold the man /....The calm sedate-Bess of his mind ; his meekness and humility in great and violent opposition, and injurious treatment; his resolution and steady conduct through all this dark and terrible storm, v/ere truly wonderful, and cannot be set in so beautiful and affecting a light by any description, as they appeared in to his friends, who were eye witnesses.

Mr. Edwards had a num.erous and chargeable family, and little or no income, exclusive of his salary ; and, considering how far he was advanced in years ; the general disposition of people, who want a minister, to prefer a young man who has never been settled, to one v/ho has been dismissed from his people ; and what misrepresentations were made of his principles through the country, it looked to him not at all probable that he should ever have opportunity to be settled again in the work of the ministry, if he v/as dismissed from Northampton : And he was not inclined or able to take any •ther course, or go into any other business to get a living :

So that beggary as well as disgrace stared him fViU in the face? if he persisted in his principles. When he was fixed in his principles, and before they were publicly known, he told some of his friends, that if he discovered and persisted in them, it would most likely issue in his dismission and disgrace ; and the ruin of himself and family, as to their temfiO" ral interests. He therefore first sat down and counted the cost, and deliberately took up the cross, when it was set before him in its full weight and magnitude ; and in direct opposition to all ivorldhj views and motives. And therefore hia conduct in these circumstances, was a remarkable exercise and discovery of his conscientiousness ; and his readiness to deny himself, and forsake all that he had, to follow Christ. A man must have a considerable degree of the spirit of a martyr, to go on with the steadfastness and resolution with which he did. He ventured wherever truth and duty appeared to lead him, unmoved at the threatening dangers on every side.

However, Cod did not forsake him. As he gave him those inward supports by which he was able in patience to possess his soul, and courageously row on in the storm, in the face of boisterous winds beating hard upon him, and in the midst of gaping waves threatening to swallow him up ; so he soon appeared for him in his providence, even beyond all his expectations. His correspondents and other friends in Scotland, hearing of his dismission, and fearing it might be the means of bringing him into worldly straits, generously contributed a considerable sum, and sent it over to him. And God did not leave him without tender, valuable friends at Northampton. For a small number of his people who opposed his dismission from the beginning, and some who acted on neither side, but after his dismission adhered to him, under the influence of their great esteem and love of Mr. Edwards, were willing, and thought themselves able to maintain him : And insisted upon it that it was his duty to stay among them, as a distinct and separate congregation from the body of the town, who had rejected him.

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Mr. Edwards could not see it to be his duty to stay among; them, as this would probably be a means of perpetuating an unhappy division in the town ; and there was to him no prospect of doing the good there, which would counterbalance the evil. However, that he might do all he could to satisfy his tender and afflicted friends ; he consented to ask the advice of an ecclesiastical council. Accordingly, a council was called, and met at Northampton on the 15th of May, 1751. The town on this occasion was put into a great tumult. They who were active in Mr. Edwards's disnsission supposed, though •without any good ground, that he was contriving with his friends, again to introduce himself at Korlhanipton. They drew up a remonstrance against their proceedings, and laid it before the council, (though they would not acknowledge them to be an ecclesiastical council) containing many heavy, though groundless insinuations and charges against Mr. Edwards, and bitter accusations of the party who had adhered to him : But refused to appear and support any of their charges, or so much as to give the gentlemen of the council any opportunity to confer with them about the affair depending, though it was diligently sought. The council having heard what Mr. Edwards and they who adhered to him had to say, advised, agreeably to Mr. Edwards's judgment, that he should leave Northampton, and accept of the mission to which he was invited at Stock-bridge ; of which a more particular account will be given.

Many other facts relative to this sorrowful and surprising affair (the most so doubtless of any of the kind, that ever happened in Newengland ; and perhaps, in any part of the Christian world) might be related ; but as this more general history of it may be sufficient to answer the ends proposed, viz. tb rectify some gross misrepresentations that have been made of the matter, and discover the great trial Mr. Edwards had herein, it is thought best to suppress other particulars. As a proper close to this melancholy story ; and to confirm, and further illustrate what has been related, the following letter from Joseph Hawley, Esq. (a gentleman who was very active in the transactions of this whole affair, and very much a leader in it) to the Rev. Mr. Hall, of Sutton, published in a

weekly newspaper in Boston, I\Iay 19tli, 1760, is here inserted.

TO THE REV. MR. HALL OF SUTTON.

KEv. SIR, A'orthampton, May 9, 1760.

I HAVE often ^vishecl that every member of the two ecclesiastical councils that formerly sat in Northampton, upon the unhappy difierences between our former most worthy and Rev. pastor, Mr.Jonathan Edwards, and the church hcre,whcre-of you were a member ; I say. Sir, I have often wished every one of them truly knew my real sense of my own conduct in the affairs that the one and the other of the said councils are privy to. As I have long apprehended it to be my duty not only to humble myself before God for what was unchristian and sinful in my conduct before the said councils, but also to confess my faults to the7n^ and take shame to myself before them ; so I have often studied with myself in what manner it was practicable for me to do it. When I understood that you, Sir, and Mr. Eaton, were to be at Cold Spring at the time of the late council, I resolved to improve the opportunity fully to open my mind there to you and him thereon ; and thought that probably some method might be then thought of in which my reflections on myself, touching the matters above hinted at, might be communicated to most if not all the gentlemen aforesaid, who did not reside in this county. But you know. Sir, how difficuh it was for us to converse together by ourselves, when at Cold Spring, without giving umbrage to that people ; I therefore proposed writing to you upon the matters which I had then opportunity only most summarily to suggest; which you, sir, signified would be agreeable to you. I therefore now undertake what I then proposed, in which I humbly ask the divine aid ; and that I may be made most freely willing fully to confess my sin and guilt to you and the world in ihose instances which I have reason to suppose fell under yovn- notice, as they were public and notorious transactions, and on account whereof, therefore, you, Sir, and all oth-

crs who had knowledge thereof, had just cause to be offended at me.

And in the first place, Sir, I apprehend that, with the church and people of Northampton, I sinned and erred exceedingly in consenting and laboring that there should be so early a dismission of Mr. Edwards from his pastoral relation to us, even upon the supposition that he was really in a mistake in the disputed point : Not only because the dispute was upon matters so very disputable in themselves, and at the greatest remove from fundamental, but because Mr. Edwards so long had approved himself a most faithful and painful pastor to the said church. He also changed his sentiments in that point, wholly from a tender regard to what appeared to him to be truth ; and had made known his sentiments with great moderation, and upon great deliberation, against all worldly motives, from mere fidelity to his great Master, and a tender regard to the souls of his flock, as we had the highest reason to judge. These considerations now seem to me sufficient ; and would (if we had been of a right spirit) have greatly endeared him to his people, and made us to the laiit degree reluctant to part with him, and disposed us to the exercise of the greatest candor, gentleness and moderation. How much of the reverse whereof appeared in us, I need not tell you, Sir, who were an eye witness of our temper and conduct.

And although it does not become me to pronounce decisively on a point so disputable as what was then in dispute ; yet I beg leave to say, that I really apprehend that it is of the highest moment to the body of this church, and to me in particular, most solicitously to enquire,whether, like the Pharisees and lawyers in John Baptist's lime, we did not reject the counsel of God against ourselves, in rejecting Mr. Edwards, and his doctrine, which was the ground of his dismission. And I humbly conceive that it highly imports us all of this church, most seriously and impartially to examine what that most worthy and able divine published, about that time, in support of the same, whereby he being dead yet speaketh. But there were three things, Sir, especially in my own particular con-

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duct before the lu'st council, which have been jjusily ciattei; of great grief and much trouble to mc almost ever since, viz.

In the first place, 1 confess, Sir, that I acted very imm.od-cstly and abusively to you, as well as injuriously to the church and myself, when, with much zeal and unbecoming assurance^ I moved the council that they would interpose to silence and stop you in an address you were making one morning to the people, wherein you were, if I do not forget, briefly exhorting them to a tender remembrance of the former affection and. harmony that had long subsisted between ihcni and tlieir Rev. Pastor, and the great comfort and profit which they apprc-liended that they had received from his ministry ; for which, Sir, I heartily ask your forgiveness ; and I think, that we ought, instead of opposing an exhortation of that nature, to have received it with all thankfulness.

Another particular of my conduct before that council, •which I now apprehend was criminal, and was owing to the want of that tender affection and reverend respect and esteem for Mr. Edwards, which he had highly merited of me, was my strenuously opposing the adjournment of the matters sub-xnitlcd to that council, for about two months ; for which I declare myself unfeigncdly sorry ; and I with shame remember, that I did it in a peremptory, decisive, vehement, and very immodest manner.

But, Sir, the most criminal part of my conduct at that time, that I am conscious of, was my exhibiting to that council a set of arguments in writing, the drift whereof was to prove the reasonableness and necessity of Mr. Edwards's disrois-bion, in case no accommodation was then effected with mutual consent ; which writing, by clear implication, contained some severe, uncharitable, and, if I remember right, groundless and slanderous imputations on Mr. Edwards, expressed in bitter language. And idthough the original draft thereof was not done by mc, yet 1 foolishly and sinfully consented to copy it; and, as agent for the church, to read it, and deliver it to the council ; which I could never have done, if I had not a wicked relish for perversa things : Which conduct of mine 1 confess was very sinful, and highly provoking to God ;

for which I am ashamed, confounded, and have r.othing to answer.

As to the church's remonstrance, as it was called, whicli their committee preferred to the last of the said councils, (to all which I was consenting, and in the composing whereof 1 was very active, as also in bringing the church to their vote upon it;) I vvould, in the first place, only observe, that I do not remember any thing, in that small part of it which was plainly expressive of the expediency of Mr. Edwards's resettlement here as pastor to a part of the church, which was very exceptionable. But as to all the residue, which was much the greatest part thereof (and I am not certain that any part v/as wholly free) it was every where interlarded with un-chiistian bitterness, sarcastical, and unmannerly insinuations. It contained divers direct, grievous and criminal charges and allegations against Mr. Edwards, which I have since good reason to suppose, were all founded on jealous and uncharitable mistakes, and so were really gross slanders ; also many heavy and reproachful charges upon divers of Mr, Edwards's adherents, and some severe censures of them all indiscriminately ; all of which, if not wholly false and groundless, yet were altogether unnecessary, and therefore highly criminal. Indeed I am fully convinced, that the whole of that composure, excepting the small part thereof abovementicn^d, was totally unchristian, a scandalous, abusive, injurious libel, against Mr. Edwards and his purlicular friends, especially the former, and highly provoking and detestable in the sight of God ; for which I am heartily sorry and ashamed ; and pray I may remember it with deep a!)a£ement, and penitence all my dayd. Nor do I now think that the church's conduct in refusing to appear, and attend bcibre that council to support the charges and allegations in the said remonstrance against Mr. Edwards and the said brethren, which they demanded, w^s ever vindicated by all the subtle answers that were given to the said demand ; nor do I think that our conduct in that instance was capable of a defence. For it appears to me, that by making such charges against them before the said council, we necessarily so far gave that council jurisdiction ;

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and I own with sorrow and rcj^rct, that I zealously endeavored that the church should pcrscvcringly nfu5c to appear before the said council for the purpose aforesaid; which I humbly pray <.>lod to forgive.

Anoth.er part of my conduct, Sir, of which I have long repented, and for wliich I hereby declare my hearty sorrow, was ray obstinate opposition to the last council's having any conference with the church ; w hich the said council earnestly and repeatedly moved for, and which the church, as you know, finally denied. I think it discovered a great deal of pride and vain sufficiency in the church, and shewed them to be very opinionalive, especially the chief sticklers, one of ivhom I was, and think it was running a most presumptuous risk, and acting the part of proud scorners, for us to refuse hearinr;, and candidly and seriously considering what that council could say or oppose to us; among wiiom there were divers, justly in great reputation for grace and wisdom.

In these instances. Sir, of my conduct, and in others (to •which you were not privy) in the course of that most melancholy contention with Mr. Edwards, I now sec that I was very much influenced by vast pride, selfsufllciency, ambition, and vanity. I appear to myself vile, and doubtless much more so to others, who are more impartial ; and do in the review thereof, abhor myself, and repent sorely : And if my own heart condemns me, it behoves me solemnly to remember, that Cod is greater, and knoweth all things. 1 hereby own, Sir, that such treatment of Mr. Edwards, wherein I was so deeply concerned and active, was particularly and very aggra-valedly sinful and ungrateful in me, because I was not only imder the common obligations of each individual of the society to iiim, as to a most able, diligent and faithful pastor ; but I had also received many instances of his tenderness, goodness, and generosity to me, as a young kinsman, whom he was disposed to treat in a most friendly manner-

Indeed, Sir, I must own, that by my conduct in consulting and acting against Mr. I'.dwards within the time of our most unhoppy disptitcs with him, and cjperially in and about that r.bominable " remonslrancc," I have so far svmbolized with

Balaam, Ahitophel, and Judas, that I am confounded and filled with terror oftentimes when I attend to the most painful similitude. And I freely confess, that on account of my conduct abovementioned, I have the greatest reason to tremble at those most solemn and awful words of our Saviour, Mat. xviii. 6. « Whoso shall offend one of these," &c. and those in Luke X. 16. " He that despiseth you," See. and I am most sorely sensible that nothing but that infinite grace and mercy which saved some of the betrayers and murderers of our blessed Lord, and the persecutors of his martyrs, can pardon me ; in which alone I hope for pardon, for the sake of Christ, whose blood, blessed be God, cleanseth from all sin. On the whole. Sir, I am convinced, that I have the greatest reason to say as David, " Have mercy upon me, O God, accordmg to thy loving kindness, according to the muUitudc of tliy tender mercies, blot out my transgressions ; waish me thoroughly from mine iniquity, and cleanse me from my sin ; for I acknowledge my tiansgressions, and my sin is ever before ms. Hide thy face from my sins, and blot out all mine iniquities : Create in me a clean heart, O God, and renew a right spirit within me ; cast me not away from thy presence, and take not thy Holy Spirit from me : Restore unto me the joy of thy salvation, and uphold me with thy free Spirit." Psal. li. 1....3, 9....12.

And I humbly apprehend that it greatly concerns the church of Northampton most seriously to examine, whether the many hard speeches, spoken by many particular members against their former pastor, some of which the church really countenanced, (and especially those spoken by the church as a body, in that most vile " remonstrance,") are not so odious and ungodly, as to be utterly incapable of defence ; whether the said church were not guilty of a great sin in being so willing and disposed, for so slight a cause, to part with so faithful and godly a minister as Mr. Edwards was ; and whether ever God will hold us guiltless till we cry to him for Christ's sake to pardon and save us from tliat judgment which such ungodly deeds deserve. And I most heartily wish and pray that the town and church of Northampton would serious-

}yr.nd carciully examine -wliethfr tlrjy have not abiindani cause to jutige that ibcy are tiow lying under p^reai guilt in tlie sight of God ; and whether those of us who were concerned in that most awful contention with Mr. Edwards, can ever more rca'ionably expect God's favor and blessini^, till our eyes aix; opened, ancj we becom'j thoroupjhly convinced that we have greatly provoked the Most Hij^h, and have been injurious to one of the best of men ; and until wc shall be thoroughly convinced that v/e have dreadfully pcisccut-cd Christ, by persecuting and ver/ing that just man and servant of Christ ; until wc shall Ix; huirble as in the dust on account of it, and till we openly, in f^tll terms, and without baulking the matter, confess the s?.me before the world, and most humbly and earnestly seek forgiveness of God, and do what we can to honor the memory of Mr. Edwards, and clear it of all tb-e aspersions which we unjustly cast upon him ; since God has been pleased to put it beyond our power to ask his forgiveness. Such terms I am persuaded the great and righteous God will hold us to, and that it will be in vain for us to hopjc to escape with impunity in any other way. This I am convinced of with regard to myself, and this way I most solemnly propose to take myself, (if God in his mercy shall give mo opportunity) that so by making free confession to God and man of my sin and guilt, and publicly taking shame to myself, I may give glory to the God of Israel, and do what in me lies, to clear the memory of that venerable man from the wrongs and injuries I was so active in bringing on his reputation and character; and I thank God that he has been pleased to spare my life to this time, and am sorry that 1 h.ave delayed the affair so long.

Although I made the substance of almost all the foregoing reflections in writing, but not exactly in the same manner, to Mr. Edwards and the brethren who adhered to him, in Mr. Edwards's life, and before he removed from Stockbridge, and I have reason to believe that he, from his great candor and charily^ heartily forgave me ai>d prayed for me : \>t b.'cnuse that was not generally k^o^^n, I look on myself obliLrd lo tp.ke further steps ; for while 1 ktp'. silence, my bores waxed old,

PRESIDENT EDWARDS. H

fee. For all these my great sins therefore, in the first place, 1 humbly and most earnestly ask forgiveness of God ; in tho next place of the relatives and near friends of Mr. Edwards.... 1 also ask the forgiveness of all those who were called Mr. Edwards's adherents; and of all the members of the ecclesiastical councils above mentioned; and lastly, of all Christian people, who have had any knowledge of these matters.

I have no desire, Sir, that you should make any secret of this letter; but that you would communicate the same to whom you shall judge proper : And I purpose, if God shall give me opportunity, to procure it to be published in some one of the public newspapers ; for I cannot devise any other way of making known my sentiments of the foregoing matters to all •who ought to be acquainted therewith, and therefore I think I ought to do it, whatever remarks I may foresee will be made tliereon. Probably when it comes out, some of my acquaintance will pronounce me quite overrun with vapors ; others will be furnished with matter for mirth and pleasantry ; oth* erswtll cursorily pass it over,as relating to matters quite stale : But some, I am persuaded, will rejoice to see me brought to a sense of my sin and duty ; and 1 myself shall be conscious that I have done something of what the nature of the case admits, toward undoing what is, and long has been, to my greatest remorse and trouble that it was ever done.

Sir, I desire that none would entertain a thought from my having spoken respectfully of Mr. Edwards, that I am disaf-fleeted to our present pastor ; for the very reverse is true ; ^d I have a reverend esteem, real value, and hearty affection for him, and bless God, that he has, notwithstanding all our iriiworthiness, given us one to succeed Mr. Edwards, who, aof I have reason to hope, is truly faithful.

I conclude this long letter, by heartily desiring your prayers, that my repentance of my sins abovementioned may be unfeigned and genuine, and such as God in infinite mercy, for Christ's sake, will accept; and I beg leave to subscribe myself, Sir, your real, though very unworthy friend, and obedt. servant, JOSEPH HAWLEY.

CHAP. V.

From his Mission to the Indians until his Death.

SECT. I.

HiB Mission to the Indians at Stockbridge,

IF Tve regard Mr. Edwards's deep acquaintance with the Holy Scriptures, and the influence of divine truth on his own heart; if we consider, also, his long experience in the work of the ministry, with his disposition to observe the operations of human minds and passions, and to improve such knowledge to the most profitable purposes, we may safely say, that there were but few men, if any, better qualified to conduct a mission among the Indians. But, on the other hand, it may be questioned, whether his recluse turn, his natural reserve, his contemplative habits, and the strong propensity of his mind closely to investigate abstractedly every difficult subject that presented itself, were not unfavorable traits for such a situation, however beneficial it might be for his own improvement. Mr. Edwards was qualified to shine in some departments of the seats of learning, and was afterwards called to preside over one ; but when he was delegated to instruct savage Indians, there was occasion to suspect there was not » perfect suitableness in the appointjnent. On this, however, different persons may form different opinions ; and it is our business now to give some account of this appointment. The Indian mission at Stockbridge, a t©wn in the western part of Massachusett's Bay, fifty miles from Noilhampton, being vacant by the death of the Rev. Mr. Sergeant, the honored and reverend commissioners for Indian affairs in Boston, who have the care and direction of it, applied to Mr. Edwards as the most suitable person they could think of to be entrusted with that mission. At the same time he was in-

^ited by the inhabitants of Stockbridge ; and being advised by the council abovementioned to accept of the invitation, he repaired to Stockbridge, and was introduced and fixed as missionary to the Indians there, by an ecclesiastical council called for that purpose, August 8th, 1751.

When Mr. Edwards first engaged in the mission, there was a hopeful prospect of its being extensively serviceable, under his care and influence ; not only to that tribe of Indian* which Avas settled at Stockbridge, but among the Six Nations, some of whom were coming to Stockbridge to settle, bringing their own, and as many of their neighbors' children as they could get, to be educated and instructed there. For this end, a house for a boarding school, which was projected by Mr. Sergeant, was erected on a tract of land appropriated to that use by the Indians at Stockbridge ; where the Indian children, male and female, were to be educated, by being clothed and fed, and instructed by proper persons in useful learning. The boys were to be taught husbandry or mechanic trades, and the girls all sorts of women's work. For the encouragement of this design, some generous subscriptions were made both in England and America. The general court of the province of Massachusett's Bay did much to promote the affair, and provided lands for the Mohawks who should incline to come. And the generous Mr. HoUis, to encourage the scheme, ordered twentyfour Indian children to be educated on the same footing, wholly at his cost. Also the society in London, for propagating the gospel among the Indians in and about Nevvengland, directed their commissioners in Boston to do something considerable towards this design. But partly by reason of some unhappy differences that took place among those who had the chief management of this affair at Stock? bridge, of which a particular account would not be proper in this place ; and partly by the war breaking out between England and France, which is generally very fatal to such affairs among Indians, this hopeful prospect came to nothing.

Mr. Edwards's labors were attended with no remarkable Visible success while at Stockbridge ; tholigh he performed the business of his mission to the good acceptance of Jie in«

habitants in Jiccncral, both English and Indians, and of tlie commissioners, who supported him honorably, and confided very much in his judgment and wisdom, in all matters relating to the mission. However, StockbridR;e proved to Mr. Edwards a more quiet, and, on many accounts, a much more comfortable situation than he was in before. It being so much in one corner of the country, his time was not so much taken up with company, as it was at Northampton, though many of his friends, from almost all parts of the land, oftea made him pleasant and profitable visits. And he had not so much concern and trouble with other churches as he wat oblii^cd to have when at Northampton, by being frequentljr sought to for advice, and called to assist in ecclesiastical councils. Here therefore he followed his beloved study xnoro closely, and to better purpose than ever. In these six years lie doubtless made swifter advances in knowledge than ever before, and added more to his manuscripts than in any equal space of time. And this was probably as useful a part of hit life as any. For in this time he wrote the two last books that have been published by him,* (of which a more particular account will be given hereafter) by which he has doubtless greatly served the church of Christ, and will baa blessing to many thousands yet unborn.

Thus, after his uprightness and faithfulness had been sufficiently tried at Northampton, his Divine Master provided for him a quiet retreat, which was rendered the more sweet by the preceding storm ; and where he had a better opportunity to pursue and finish some important work which God had for him to do : So that when in his own judgment, as well as that of others, his usefulness seemed to be cut oif, he foun4 greater opportunities of service than ever.

• Hi» Trcaiijc on *• Tkc WiU," and oa «• Original Sin."

SECT. II. Jlis being chosen President of Newjersey College.

WHILE at Stockbridge, Mr. Edwards appears to have given full scope to his prope'nsities and genius, stimulated hj his ardent love of truth, and under the control of a correct judgment. While at Northampton his avocations were unavoidably numerous, and scarcely compatible with a profound attention to subjects he might be disposed to investigate; but at Stockbridge he found himself more at liberty in that respect. After having been so long in the ministry elsewherc> his pulpit preparations would require less time than before.... His studies were less interrupted by company and calls..... Former anxieties were now removed ; his mind was drawn more closely to God, from his past experience of the fickleness of men ; and thereby his mind became more composed, more enlightened, and more elevated. Here he was led to investigate subjects of radical importance in morals and theol-ogy? and to trace them to their first principles. And here he published his master piece of inquiry and close reasoning, his Treatise on the Will, which completely established his character as an adept in metaphysical science, and a profound divine. The celebrity he obtained by this work, and very deservedly obtained, had, doubtless, no small influence on the trustees of Newjersey College, among other considerations, in looking to Mr. Edwards to become their President, on the death of Mr. Burr, his son in law.

The Rev. Aaron Burr, President of Newjersey college, died on the 24th of Sept. 1757 ; and, at the next meeting of the trustees, Mr. Edward > was chosen his successor ; the news of which was quite unexpected, and not a little surprising to him. He looked on Himself in many respects so unqualified for that business, that he wondered that gentlemen of so good judgment, and so well acquainted with him. as he knew some fiJf the jtrustccs were, should think oi hitn for that place. He

$$ THE LIFE OP

had many objections in his own mind against undertaking th* business, both from iiis uiilitncss, and his particular (ircum-stances ; yet could not certainly determine that it was not his duty to accept it. The fullo.ving extract of a letter which he wrote to the trustees, vill give the reader a view of his sentiments and exercises on this occusion, as well as of the jj;reat designs he was deeply engaged in, and zealously prosecuting.

SlockbriJifCy \9th October^ \757. Kev. and Hon. Gentlemen,

" I WAS not a little surprised on receiving the unexpected notice of your having made choice of me to succeed the late President Burr, as the head of Nassau Hall. I am much in doubt whether I am called to undertake the business, which you have done me the unmerited honor to choose me for. If some regard may be had to my outward comfort, I might mention the many inconveniencies and great detriment which may be sustained, by my removing with my numerous family, so far from all the estate I have in the world (without any prospect of disposing of it, under present circumstances, but with great loss) now when we have scarcely got over the trouble and damage sustained by our removal from Northampton, and have just begun to have our affairs in a comfortable situation for a subsistence in this place ; and the expense I must immediately be at to put myself into circumstances tolerably comporting with the needful support of the honor of the ofTicc 1 am inviicd to ; which will not well consist with my ability.

But this is not my main objection : The chief difhculties in my mind, in the way of accepting this important and arduous office, are these two : I'irst my own defects, unfitting rae for such an undertaking, many of which are generally known ; besides other, which my own heart is conscious of. I have a constitution, in many respects peculiarly unhappy, attended with flaccid solids ; vapid, sizy and scarce fluids, and a low tide of spirits ; often occasioning a kind of childish weakness and contemptibleness of speech, presence, and demeanor ; with a disagreeable dulncss and stiffness, much unfitting me

PRESIDENT EDWARDS. ?7

for conversation, but more especially for the government of a college. This makes me shrink at the thoughts of taking upon me, in the decline of life, such a new and great business, attended with such a multiplicity of cares, and requiring such a degree of activity, alertness, and spirit of government ; especially as succeeding one so remarkably well qualified iiv these respects, giving occasion to every one to remark the wide difference. I am also deficient in some parts of learning, particularly in algebra, and the higher part.s of mathematics, and in the Greek classics ; my Greek learning having been chiefly in the New Testament. The other thing is this ; that my engaging in this business will not well consist ■with those views, and that course of employ in my study, ivhich have long engaged and swallowed up my mind, and been the chief entertainment and delight of my life.

And here, honored Sirs, (emboldened, by the testimony I have now received of your unmerited esteem, to rely on your candor) I will with freedom open myself to you.

My method of study, from my first beginning the work of the ministry, has been very much by writing ; applying myself in this way, to improve every important hint ; pursuing the clue to my utmost, when any thing in reading, meditation, or conversation, has been suggesed to my mind, that seemed to promise light, in any weighty point ; thus penning what appeared to me my best thoughts, on innumerable subjects for my own benefit. The longer I prosecuted my studies in this method, the more habitual it became, and the more pleasant and profitable I found it. The further I travelled in this way, the more and wider the field opened, which has occasioned my laying out many things in my mind to do in this manner, if God should spare my life, which my heart hath been much upon: Particularly many things against most of the prevailing errors of the present day, which 1 cannot with any patience see maintained (to the utter subverting pf the gospel of Christ) with so high a hand, and so long continued a triumph, with so little control, when it appears so evident to me, that there is truly no foundation for any of this glorying and insult. I have already published something on one of the main

S8 THE LIFE Oir

points in dispute between the Arminians and Calvinists ; an<3 have it in vie\v,God billing (as I have aheady signified to the public) in like maimer to consider all the other controverted I)oints» and have done much tov.ards a preparation for ii. But besides these, I have had on my mind and heart (wliich 1 long »go began, not with any view to publication) a great work, which I call a History of the JFork of Kcdcni/ition, a body of divinity in an entire new method, being thrown into the form of a history ; considering the affair of Christian theology, as the whole of it, in each part, stands in reference to the great work of redemption by Jesus Christ ; which I sup(x>se to be of all others the grand design of God , and the nifnmum and tiltimum of all the divine operations and decrees ; particularly considering all parts of the grand scheme in their historical order. The order of their existence, or their being brought forth to view, in the course of divine dispensations, or the wonderful series of successive acts and events ; beginning from eternity and descending from thence to the great wo^'k afvd successive dispensations ofihe infinitely wise God in time, considering the chief events coming to pass in the church of God, and revolutions in the world of mankind, affecting ih© state of the church and the alTair of redemption, which we have account of in history or prophecy ; till at last we come to the general resurrection, last judgment, and consummation of all things ; when it shall be siiid, // is done. lam Alfiha and Omega^ the hegiiinivg caid the end. Concluding my work, with the consideration of that perfect state of things, -which shall be finally settled, to last for eternity. This history will be carried on with regard to all three worlds, heaven, earth and hell ; considering the connected successive events and alterations in each, so far as tlve scriptures give any light ; introducing all parts of divinily in that order which is most scriptural and most natural ; a method which appears to me the most beautiful and enterhdning, wherein every divine doctrine will appear to greatest advantr.ge, in the brightest light, in the most striking manner, she^^ing the admirable contexture and harmony of the whole.

I have also for my own profit and entertainment, done much ^awards another great work which I call the Harmony of th? Old and J^evf Testament in three parts. The first considering the prophecies of the Messiah, his redemption and kingdom ; the evidences of their references to the Messiah, &c. comparing them all one with another, demonstrating their agreement, true scope, and sense ; also considering all the various particulars wherein these prophecies have their exact fulfilment ; shewing the universal, precise, and admirable correspondence between predictions and events. The second part: Considering the types of the Old Testament, shewing the evidence of their being intended as representations of the great things of the gospel of Christ; and the .agreement of the type with the antitype. The third and great part, considering the harmony of the Old and New Testament, as to doctrine and precept. In the course of this work, I find there wiJl be occasion for an explanation of a very great part of the holy scripture ; which may, in such a view, be explained in a method, which to me seems the most entertaining and profitable, best tending to lead the mind to a view of the true spirit, design, life and soul of the scriptures, as well as their proper use and improvement, I have also many other things in hand, in some of which I have made great progress, which I will not trouble you with an account of. Some of these things, if divine providence favor, I should be willing to attempt a publication cf. So far as I myself am. able to judge of what talents I have, for benefiting my fellow creatures by word, I think 1 can write better than I can speak.

My heart is so much in these studies, that I cannot feel willing to put myself into an incapacity to pursue them any more in the future part of my life, to such a degree as I must,, if I undertake to go through the same course of employ, itv the ofiice of a president, that Mr. Burr did, instructing in all the languages, and taking the whole care cf the instruction of one of the classes in all parts of learning, besides his other labors. If I should see light to determine me to accept the place offered me, I should be willing to take upon me tlic work of a president, so far as it consists in the general inspec-

VoL. I. M

tion of the whole society ; and to be subservient to the school, as to their order and n^clhods of study and instruction, assisting myself in immediate instruction in the arts and sciences (as discretion should direct and occasion serve, and the state of things require) especially the senior class: Aiul added to all, should be willing to do tlic whole work of a professor of divinity, in public and private lectures, proposing questions to be answered, and some to be discussed in writing and free conversation, in meetings of graduates and others, appointed in proper seasons for these ends. It would be now out of my way, to spend time, in a constant teaching of the languages ; unless it be the Hebrew tongue ; wliich I should be willing to improve myself in, by instructing others.

On the whole, I am much at a loss, with respect to the way of duty in this important affair : I am in doubt, whether, if I should engage in it, I should not do what both you and I would be sorry for afterwards. Nevertheless, I think the greatness of the affair, and the regard due to so worthy and venerable a body, as that of the trustees of Nassau Hall, requires my taking the matter into serious consideration. And unless you should appear to be discouraged by the things which I have now represented, as to any further expectation from me, I shall proceed to ask advice, of such as I esteem most wise, friendly and faithful: If after the mind of the commissioners in Boston is known, it appears that they consent to leave me at liberty, with respect to the business they have employed me in here."

In this suspense he determined to ask the advice of a number of gentlemen in the ministry, on whose judgment and friendship he could rely, and to act accordingly. Who, upon his, and his people's desire, met at Stockbridgc, January 4, 1758 ; and, having heard Mr. Edwards's representation of the matter, and what his people had to say by way of objection against his removal, determined it was his duty to accept of the invitation to the presidency of the college. When they published their judgment and advice to Mr. Edwards and his people, he appeared uncommonly moved and affected with it, an^l fell into tears on the occasion, which was very unusual for

him in the presence of others : And soon after said to the gentlemen, who had given their advice, that it was matter of wonder to him, that they could so easily, as they appeared to do,

get over the objections he had made against his removal

But as he thought it his duty to be directed by their advice, he should now endeavor cheerfully to undertc\ke it, believing he was in the way of his duty.

Accordingly, having had, by the application of the trustees of the college, the consent of the commissioners to resign their mission ; he girded up his loins, and set off from Stock-bridge for Princeton in January. He left his family at Stockbridge, not to be removed till spring. He had two daughters at Princeton, Mrs. Burr, the widow of the late President Burr, and his oldest daughter that was unmarried. His arrival at Princeton was to the great sjjtisfaction and joy of the college.

The corporation met as soon as could be with convenience, after his arrival at the college, when he was by them fixed in the president's chair. While at Princeton, before his sickness, he preached in the college hall, sabbath after sabbath, to the great acceptance of the hearers ; but did nothing as president, unless it was to give out some questions in divinity to the senior class, to be answered before him ; each one having opportunity to study and write what he thought proper upon them. When they came together to answer them, Ihey found so much entertainment and profit by it, especially by the light and instruction Mr. Edwards communicated in "what he said upon the questions, when they had delivered ■what they had to say, that they spoke of it v/itb the greatest satisfaction and wonder.

During this lime, Mr. Edwards seemed lo enjoy an uncommon degree of the presence of God. He told his daughters he once had great exercise, concern and fear, relative to his engaging in that business ; but since it now appeared, so far as he could see, that he was called of God to that place and work, he did cheerfully devote himself to it, leaving himself and the event with God, to order what seemed to him good.

Tlic small pox had now become very commoii In the country, and t\"as then at Princeton, and likely to spread. And as Mr. I'dwards had never had it, and inoculalion was then prac* tised with great success in those parts, he proposed to be inoculated, if the physician should advise to it, and the corporation would give their consent. Accordingly, by the advice of the. physician, and the consent of the corporation, he wa^ inoculated February 13th. lie had it favorably, and it was thought all danger was over ; but a secondary fever set in, and by reason of a number of pustules in his throat, the obstruction was such, that the medicines necessary to check the fever, could not be administered. It therefore raged till it put an end to his life on the 22d of March, 1758, in the 55th year of his age.

After he was sensible that he could not survive that sickness, a little before his death, he called his daughter to him, "who attended him in his sickness, and addressed her in a few words, which were immediately taken down in writing, as

near as could be recollected, and are as follows : " Dear

Lucy, It seems to me to be the will of God that I must shortly leave you ; therefore give my kindest love to my dear wife, and tell her, that the uncommon union which has so long subsisted between us, has been of such a nature, as I trust is spiritual, and therefore will continue for ever : And I hope she will be supported under so great a trial, and submit cheerfully to the will of God. And as to my children, you arc now like to be left fatherless, v, hich I hope will be an inducement to you all to seek a Father who will never fail you. And as to my funeral, 1 would have it to be like Mr. Burr's ; and any additional sum of money that might be expected to be laid out that way, I wouu! have it disposed of to charitable uses.***

He said but very little in his sickness ; but was an admirable instance of patience and lesiijnation to the last. Just at

• President Burr ordered, on hi« death bed, that Jiii funeral should not b« ■ ttendcd wiih pomp and cost. He ordered that nothing should be expondci but what was agreeable to the dictates of Christian decency ; and that iht sum which must be expended at a modish funeral, above the necessary cost of » ricccut one, should be given to tljc poor, out of hii a&tata.

^PRESIDENT EDWARDS. H

t\\t close of life, as some persons who stood by, expecting he would breathe his last in a few iwinutes, were lamenting hii death, not only as a great frown on the college, but us having a dark aspect on the interest of religion in general; to their surprise, not imagining that he heard, or ever would speak another word, he said, " Trust in God, and ye need not fear.'* Ther^e were his last words. What could have been more suitable to the occasion ! And what need of more ! in these is as much matter of instruction and support, as if he had written a volume. This is the only Consolation to his bereaved friends, who are sensible of the loss they and the church of Christ have sustained in his death j God is all sufficient, and still has the care of his church.

He appeared to have the uninterrupted use of his reason to the last, and died with as much calmness, and composure^ to all appearance, as that with which ones goes to sleep. The physician who inoculated and constantly attended him in his sickness, has the following words in his letter to Mrs. Edwards on this occasion : " Never did any mortal man more fully and clearly evidence the sincerity of all his professions, by one continued, universal, calm, cheerful resignation and patient submission to the divine will, through every stage of his disease, than he. Not so much as one discontented expression, nor the least appearance of murmuring through the whole ! And never did any person expire with more perfect freedom from pain ; not so much as one distortion j but in .the most proper sense of the v/ords, he really fell asleep.**

CHAPTER VI.

Jlis Publications, Manuscripts^ and Genius <is a Writer.

MR. EDWARDS was greatly esteemed, and indeed celebrated, as an author, both in America and Europe. His publications naturally raise in the reader of judgment and

§4 THE LIFE OF

moral taste a high opinion of his greatness and piety. His books met with a good reception, in Scotland especially, and procured for him great esteem and applause. A gentleman of nolc there has the following words concerning Mr. Edwards, in a letter to one of his correspondents in America : " I looked on him as inconsparably the greatest divine and [moral*] philosopher in Britain or her colonies ; and rejoiced that one so eminently qualified for teaching divinity was chosen president of Ncwjersey College." And in another letter, the same gentleman says, '< Ever since 1 was acquainted with Mr. Edwards's writings, I have looked upon him as the greatest divine this age has produced." And a reverend gentleman from Holland observed, " That Mr. Edwards's writings, especially on the Freedom of the Wii/j were held in great esteem there ; and that the professors of the celebrated A-cademy presented their compliments to President Edwards." This gentleman further observes, that " Several members of the Classes of Amsterdam gave their thanks, by him, to pious ^Ir. Edwards, for hk just observations on Mr. Brainerd's Life ; which book was translated in Holland, and was highly approved by the University of Utrecht."

As these Memoirs are introductory to a complete edition of Mr. Edwards's Works, a professed enumeration of all his publications must be needless. Yet, as it is not desirable, on many accounts, to observe a chronological order in their arrangement, a view of those works which were published by himself, and the chief of his posthumous productions according to the order of lime, may be acceptable to many. For this the reader is referred to the note below.t

♦ This must have been the writer's racaninj.

+ 1731 A Sermon preached at Boston, on 1 Cor. i. 19, jO, 1734 Do. at Norihampton, on Matth. xvi. 17. 1736 A Narrative of the work of God, &c, 1738 Five Discourses, at Northampton, 1741 A Sermon preached at Enfield. 1741 Do. at Ncwhavcn, on 1 Joiin iv. 1.

1741 Do. at Hatfield.

1742 Thought* on die Revival.

Viewing Mr. Edwards as a writer of sermons, we cannot give him the epithet eloquent^ in llie common acceptation of the term. We sec in him nothing of the great masters of eloquence, except good sense, concluGive reasoning, and the power of moving the passions. Oratorical pomp, a cryptic method, luxurious descriptions presented to the imagination, and a rich variety of rhetorical figures, enter not into his plan. But his thoughts are Well digested, and his reasoning conclusive ; he produces considerations which not only force the assent, but also touch the conscience ; he urges divine authority, by quoting and explaining scripture, in a form calculated to rouse the soul. He moves the passions, not by little artifices, like the professed rhetorician, but by saying what is much to the purpose in a plain, serious, and interesting way ; and thus making reason, conscience, fear and love, to be decidedly in his favor. And thus the passions are moved in the most profitable manner ; the more generous ones take the lead, and they are ever directed in the way of practical utility.

From what has been said, it is easy to conjecture, that close discussions were peculiarly suited to Mr. Edwards's talents.

1746 Religious Affections.

1747 On Prayer for a Revival. 1749 Ordination Seraaon.

1749 Life of the Rev. David Brainerd,

1749 ^" Qualifications for Communion,

1752 A Reply to S. William's Answer.

1752 A Sermon preached at Newark, on James ii. 19,

1754 On the Freedom of the Will.

1758 On Oiiginal Sin.

N. B. 1 his last was in the press when the author died. All his

other works were collected from his papers after his decease ;

the principal of which were published in the following order. 1765 Eightrtn Sermons, with his Life prefixed, 1774 The History of Redemption. 1788 On the Nature of Virtue. 1788 God's Last End in the Creation.

1788 Thirtythrce Sermons.

1789 Twenty Sermons.

1793 Miscellaneous Observations. 1796 Miscellaneous Remark*.

/ind as a further evidence to shew which way his genius hid its prevailing bent, it is ohscrviiblc, that his style improves in proportion to the abiitruser.ess of his subject. Hence, generally speaking, llie prodr.olions, especially those published by himself, which enter into close, profound, metaphysical distinctions, seem to have as much perspicuity as the nature of the case will admit. To he convinced of the propriety of this remark, the reader need only consult the Treatise on the Will ; a work justly thought by able judges to be one of the greatest efforts of the human intellect. Here the author shews such force and strength of mind, such judgment, penetration, and accuracy of thought, as justly entitles him to the character of one of the grertest geniuses of his age. Wc may add, that this treatise goes furiher, perhaps, towards settling the main points in controversy between Calvinists and Armin-ians, than any thing that had been written. Herein he has abundantly demonstrated the chief principles on which Ar-minians build their whole scheme, to be false and most absurd. Whenever, therefore, this book comes to be generally attended to, it will doubtless prove fa<al to Arminian and Pelagian principles.

Though the work now- mentioned afforded the fairest opportunity for metaphysical investigation ; yet, the same penetrating turn, the same accuracy of discrimination, and the same closeness of reasoning, distinguish many of his other productions. Among these we might mention, particularly, his book on Original ^ in, his Discourse on Justification, his, Dissertation on the Nature of true Virtue, and that concem-ing the End for which God created the world. If the advocates of selfish virtue, and of universal restoration, will do themselves the justice to examine these Dissertations with candor and closeness;they may sec cause to be of the author's mind. His other discourses arc excellent, including much divinity, and tending above most that are published to awaken the conscience of the sinner, as well as to instruct and quicken the Christian. The sermon (preached at Enfield, 8ih July, 1741) iniiiled " Sinners in the hand of an angry God," was attended with remarkable impressions on many of the heur-

*r«. In his treatise intitled " An humble attempt to promote explicit agreement, and visible union of God's people in extraordinary prayer for the revival of religion," he shews great acquaintance with scripture, and a remarkable attention to the prophetic part of it.

Mr. Edwards left a great number of volumes in manuscript, which he wrote in a miscellaneous way on almost all subjects in divinity. This he did, not with any design that they should ever be published in that form, but for the satisfaction and improvement of his own mind, and that he might retain the thoughts, which appeared to him worth preserving. Some idea of the progress he had made, and the materials he had collected in this way, he gives in his letter to the trustees of the college, when assigning his reasons against accepting the Presidentship. He had written much on the prophecies concerning the Messiah, on justification, the divinity of Christ, and the eternity of hell torments. He wrote much on the Bible, in the same way ; penning his thoughts on particular passages, as they occurred to him in reading or meditation.

As the method he took to have his miscellaneous writings in good order, so as to be able with ease to turn to any particular subject, is perhaps as good as any, if not the best that has been proposed to the public ; some account of it is here given, for the use of young students who have not yet adopted any method, and are disposed to improve their minds by "writing. He numbered all his miscellaneous writings. The first thing he wrote is No. 1, the second No. 2, and soon. And when he had occasion to write on any particular subject, he first set down the number, and then wrote the subject in large character, that it might not escape his eye, when he should have occasion to turn to it. For instance, if he was go-* ing to write on the happiness of angels, and his last No. was 148, he would begin thus....U9. Angels, their happiness. When he wrote what he designed, he would turn to his alphabetical table, and under the letter A, he would write. Angels, their happiness, if this was not there already, and then set down the number 149, close at the right hand of it. And if he had occasion to write any new thoughts on the same sub-Vol. I. N

ject ; if the number of his miscellanies were increased, Sd that his last number was 261, he would set the number 262, and then the subject as before. And when he had done writing; for that time, he turned to his table, to the word angels ; and at the right hand of the number 149, set down 262. By this means he had no occasion to leave any chasms ; but began his next subject where he left off his last. The number of his miscellaneous writings ranged in this manner, amounts to above 1400. And yet by a table contained in a sheet or two of paper, any thing he wrote can be turned to at pleasure.

A just picture of this eminent servant of God, is given in the following expressive lines, taken from The Triumph of Infidelity, an ingenious, satirical poem ascribed to Dr. Dwight, President of Yale College.

" But, my chief bane, my apostolic fo«,

In life, in labors, source of every woc»

From scenes obfcure did hcav'n his EJzvards call,

That moral Newton^ and that second Paul,

He, in clear view, saw sacred systems roll,

Of reasoning worlds, around their centialsoul;

Saw love attractive every sy»tem bind.

The parent linking to each filial mind ;

The end of heaven's high works resistless shew'd,

Creating glory, and created good,

And in one little life, the gospel more

Disclos'd, than all earth's myriads kean'd before*

Beneath his standard, lo ! what numbers rise,

To care for truth, and combat for the skies !

Arra'd at all points, they try the battling field,

With reason's sword, and faith's ethcrial shield."

• The reader will consider this propo»itiou as pettkally strongs but not as iHcrally accurate.

The Inscription upon the stone which is over the grave of Mr. Edwards in Princeton, composed originally by President Finley, has been very obligingly sent on by a particular friend, and is here gratefully inserted as the close of these Memoirs.

M.S.

Rcverendi admodumviri,

JONATHAN EDWARDS, A. M. Collcgii novae Cssari*

Praesidis.

Natus apud Windsor, Connecticutensium, V Octobris,

A. D. MDCCIII. S. V.

Patre Reverendo Timotbeo Edwards oriundus,

CoUegio Yalensi educatus,

Apud Northampton Sacris initiatus XV Februarii,

MDCCXXVI-VII.

mine dimissus XXII Junii MDCCL,

Et munus Barbaros instituendi accepit,

Praeses Aulx Nassovicas creatus XVI Februarii MDCCLVIII.

Defunctus in hoc vico XXII Martii sequentis, S. N.

iEtatis LV, heu nimis brevis !

Hie jacit mortalis Pars.

Qualis Persona quaeris, Viator ?

Vir, Corpora procero, sed gracili,

Studiis intensissimis, Abstinentia, ct Scdulltatc

Attenuato.

Ingenii Acumine, judicioacri, et Prudentia,

Seeundus nemini Mortalium.

Artium liberalium et scientiarum Peritia insignis,

Criticorum sacrorum optimus, Theologus exiraius,

Ut vix alter jcqualis ; disputator candidus.

Fidei Christianae Propugnator invictus, Coneionator Gravis, Solennis, Discriminans ; Et, Deo favente, Successu Felicissimus. Pietate praeclarus, moribus suis sevcrus, Ast aliis aequus et benignus, Vixit dilectus, veneratus — Sed ah! lugendus Moriebatur. Quantos Gemitus diseedens eiebat I Heu Sapientia tanta ! heu Doctrina ct Religlo f Amissum plorat Collegium, plorat et Ecclesia : At, eo recepto, gaudet Ccelum. Abi, Viator, et pia sequere Vestigia.

PREACHED AT fHE FIRSr PRECINCf IN

NORTHAMPTOiX,

AFTER THE PEOPLe's PUBLIC REJECTION OF THEIR MINISTER, AND RENOUNCING THEIR RELATION TO HIM AS PASTOR OF THE CHURCH THERE,

JUNE 22, 1750.

PREFACE.

IT 18 not unlikely^ that some of the readers of the following Sermon may be inquisitive concerning the circumstanc* €8 of the difference betnoeen me and the peofile of Korthampton^ that issued in that separation between me and them, which occa* sioned the fireaching of this farenvell sermon. There is, by no means, room here for a full account of that matter : But yet it seems to be proper, and even necessary, here to correct some gross misrepresentations, which have been abundantly, and (it is to be feared) by some affectedly and industriously made, of that difference : Such as, that I insisted on persons being assured of their being in a state of salvation, in order to my admitting them into the church ; that I required a particular relation of the method and order of a person^s inivard experience, and of the time and manner of his conversion, as the test of his fitness for Christian communion ; yea, that I have undertaken to set up a pure church, and to make an exact and certain distinction be-tween saints and hypocrites, by a pretended infallible discerning of the state ofmen*s souls j that in these things I had fallen in with those wild people, who have lately appeared in A'ewenglandy called Separatists ; and that I myself was become a grand Sepa-ratist ; and that I arrogated all the power of judging of the quali-f cations of candidates for communion wholly to myself, and in^ aisted on acting by my solca uthority, in the admission of members into the church, t5*c.

In opposition to these slanderous representations, I shall at present only give my reader an account of some things which I laid before the council, that separated between me and my people, in order to their having a just and full view of my principle relating to the affair in controversy.

Long before the sitting of the councils, my fieofile had sent t0 the Reverend Mr. Clark of Salem village^ desiring him to vjrite in op^iosition to my firincifdcs. Which gave me occasion to vjritc to Mr. Clarke that he might have true information ivhat my/irin-cifiles were. Jnd in the time of the sitting of the council^ I did,, for their iiformation^ make a fiublic declaration of my prineifiles before them and the church, in the ineeting house, of the same im" port ivith that in my letter to Mr. Clark, and very much in the ^ame words: jind then, afterwards, sent in td the council in writing, an extract of that letter, containing the information I had given to Mr. Clark, in the very words of my letter to him, that the council niight read and consider it at their leisure, and have a more certain ajid satisfactory knowledge what my firinci-files were. The extract which I sent to them was in the following words.

" I am often and I do not know but pretty generally, in the country, re/iresented as of a new and odd ofiinion with resficct ta the trrrns of Christian comfnunion, and as being for introducing a peculiar way of my own. Whereas, I do not perceive that I differ at all from the scheme of Dr. JTatts, in hia book entitled. The rational Foundation of a Christian Church, and the Terms of Christian Communion ; which, he says, is the common sentiment of all reformed churches. I had not seen thit book of Dr. JTatts* when I published what I have written on the subject. JBut yety J think my sentiments, as I have expressed them, are as exactly agreeable to what he lays down, as if I had been his pupil. Kor do I at all go beyond what Dr. Doddridge plainly shews to be his sentiments, in his Rise aiul Progress of Religion, and his Sermons on Regeneration, and his Para-phrase and Xotes on the JSfew Testament. A'or indeed, Sir^ when I consider the sentiments you have expressed in your let' ters to Major Pomroy and Mr. Billing, can I perceive but that they come exactly to the same thing that I maintain. You sup' pose the sacraments are not converting ordinances : But that, as seals of the covenant, they presuppose conversion, especially in the adult ; and that it is visible saintship, or, in other words, a credible profession of faith and repentance, a solemn consent to the gospel covenant, joined with a good conversa-

^on, and competent measure of Christian knowledge, is \vhat gjyes a gospel right to all sacred ordinances : But that it is necessary to those that come to these ordinances, and in those that profess a consent to the gospel covenant, that they be sin-cei^ in their profession, or at least should think themselves so. The great thhtg which I have scrupled in the established method of this church's firoceeding, and which I dare no longer go on in, is their publicly assenting to the form of words rehearsed on occasion of their admission to the communion^ without pretending thereby to mean any such thing as any hearty consent to the terms of the gospel covenant^ or to mean any such faith or re-pentance as belong to the covenant ofgrace^ and av the grand conditions of tJiat covenant : Jt beings at the same time thai the words are used^ their known and established principle^ which they •penly profess and proceed upon^ that men may and ought to uss these words, and mean no such thing, but something else of a nature far inferior ; which J think they have no distinct, determin-mte notion cf; but something consistent with their kiiowing that they do not choose God as their chief gccd, but love the world more than him, and that they do not give themselves up entirely to God, but make reserves ; and in short, kfiowing that they do not heartily consent to the gospel covenant, but live still under the reigning power of the love of the world, and enmity to God and Christ. So that the words of their public profession, according to their openly established use, cease to be of the nature of any profession of gospel faith and repentance, or any proper com" filiance with the covenant 2 For it is their profession, that the -Ivords, as used, mean no such thing. The words used under these circumstances, do at least fail of being a credible profession of these things. I can conceive of no such virtue in a certain set of words, that it is proper, merely on the making these sounds, to admit persons to Christian sacraments, without any regard to any pretended meaning of these sounds : J^/or can I think, that any institution of Christ has established any such terms of admis' sion into the Christian church. It does not belong to the ccntro^ versy between me and my people, how particular or large the profession should be, that is required. I should not choose to be confined to exact limits as to that matter : But rather than con-Vol. I. Q

trnd^ J i^hould contrvt myaclf ivith a Jeiv ivorcls^ brifjiij cxfxre^s^ iii^ the cardinal virtuvn or actn imjdifd in a hearty cfjmjdianct^ with the covenant^ made (an hhotild upjiear by itujuiry ijifo the /icr8Gn*8 doctrinal knonvledgr) undrrfitandinifly ; if there ivcrc an external convcrnution agreeable thereto : Yea. Inhould thinks that such a fieraon^ solemnly making such a profession^ had a right to be received as the object of a public charity.^ hoivever he himself inight scruple his oivn conversion^ on accoujit (f his not rcfncmbering the tinie^ not knoidng the method of his conversion, or finding so much remaining sin, iS'c, Aiid (if his oivn scrU' pies did not hinder his coming to the Lord's table J I should think the minister or church had no right to debar such a profes'

aor, though he should say he did not think himself converted

J^or I call that a profession of godliness^ which is a profession of the great things wherein godliness consists, and not a profession (^ liis^ own opinion of his good estate**

Northampton, I^Iay 7, 1750.

Thus far my Letter to Mr. Clark.

The council having hedrd that I had made certain draughts of the covenant, or forms of a public profession of religion which I stood ready to accept of from the candidates for church comrnu-nion, they,for their further information, sent for them, jiccord-ingly I sent them four distinct draughts or forms, wliich I had drawn up about a twelvemonth before, as what I stood ready to accept of (any one of them) rather than contend, and break witft^ my people.

The two shortest of these forms arc here inserted for the satisfaction of the reader. They are as follows,

" I hope I do truly find a heart to give up myself wholly t9 God, according to the tenor of that covenant of grace which was sealed in my baptism ; and to walk in a way of that obedience t§ all the commandments of God, which the covaiant of grace rr*-iiuires, as long as I live.** .inother,

i>REFACE. lor

^'*<I hofie I truly Jind in my heart a noillingness to comjily with Mil the commandments of God, which require me to give up, my-*elf wholly to him, and to serve him with my body and my spirit. And do accordingly now promise to walk in a way of obedience f Mil the commandments of God, as long as I live" , Such kind of professions as these I stood ready to accept, rather than contend and break with my people. JVot but that I think it much more convenient, that ordinarily the public profession of re-ligion that is made by Christians, shoidd be much fuller and more particular. And that (as I hinted in my letter to Mr, Clark) I thould not choose to be tied up to any certain form of words, but to have liberty to vary the expressio?is of a public profession the more exactly to sidt the sentiments and experience of the profet-9or, that it might be a more just and free expression of what tach one finds in his heart.

And moreover it must be noted, that I ever insisted on it, that it belonged to me as a pastor, before a profession was accepted, to have full liberty to instruct the candidate in the ineaning of the ierms of it, and in the nature of the things proposed to be professed ; and to inquire into his doctrinal understanding of these things, according to my best discretion y and to caution the person, as I should think needful, against rashness in making such a profession, or doing it mainly for the credit of himself or his family, or from any secular views whatsoever, and to put him on serious selfexamination, and searching his own heart, and prayer to God to search and enlighten him that he may not be hypocritical and deceived in the profession he ?nakcs ; withal pointing forth to him the many ways in which professors are liable to be deceived.

JVor do I think it improper for a minister in such a case, to inquire and know of the candidate what can be remembered of the circumstances of his Christian experience; as this may tend much to illustrate his profession, and give a minister great advantage for proper instructions : Though a particular knowledge and remembrance of the time and method of the first conversion to God, is not to be made the test of a person^s siticerity, nor insisted on as necessary in order to his being received into full charity. JK^t that I think it at all improper or unprofitable, that in some special cases a declaration of the particular circumstance^

x)fa fjcrson^fijlrst ftivatcrving and the mnnnrY ^f fiia eokiirfiins, f/l!iT7jirufiofi8f and comjortsy »hnuid he publicly exhibited b'fort the whole congreifation, on occakion of his admittiioh Bifo tht church ; thout^h this be not demanded as necessary to ad-mission. I ever declared against insi^-ing on a relation of eX' pericncen, in this sense, (viz. a relation of the particular time and itcpn of the operation of the Spirit ^h^first conversion J as the term of communion : Yet, if by a relation of experiences^ be meant a declaration of experience of the great things ivrought^ ivhertiu true grace and the essential acts and habits of holin^n cnndfit ; in this senac, I think an account of a ptrson^'s expe* riences necessary in ordtr to his admission into full communion in the ch:irch. But that in nvhctever inquiries are made, and ivhatcx'cr accounts are given, neither minister nor church are t% aet up themselves as searchers of hearts, but are to accept the ^serious, solemn profssion of the well instructed professor, of a good Uf^, as best able to determine ivhat he finds in his own heart. These things may serve in seme measure to set right those of my renders who have been misled in their apprehensions of the ^tate of the controversy between me and my people, by thefbre-menlioncd miireprescntations.

JONATHAN EDWARD*.

A FAREWELL SEEMON.

2 COR. I. 14.

AS ALSO YOU HAVE ACKNOWLEDGED tfS IN TART, THAT ^VT. ARE YOUR REJOICING, EVEN AS YE ALSO ARE OURS lH THE DAY OF THE LORD JESUS.

1 HE apostle, in the preceding part of the cliap-ter, declares what great troubles he met with in the course of his ministry. In ilie text and two foregoing verses he de-dares what were bis comforts i^m\ supports uhder the troubles he met with. There are four things in particular.

1. That he had approved himself to his own conscienccj ver. 12. "For our rejoicing is this, the testimony of our conscience that in simplicity and godly sincerity, not with flesnly wisdom, but by the grace of God, v^e have had our con-^ versation in the world, and more abundantly to you wards."

2. Another thing he speaks of as matter of comfort, is that, as he had approved himself to his own conscience, so he had also to the consciences of his hearers, the Corinthians, whom he now wrote to, and that they should approve of him at the day of judgment.

S. The hope he had of seeing t!ie blessed fruit of his labors and sufferings in the nrir.irHry, in their happiness and %lory> in that great day of accounts.

4. That, in his ministry amon*g ihe Corinthians, he had approved himself to his Judge, who would approve and re-t\'Hrd his faithfulne>ss in that day.

These thi^e last particulars at^ ^signified in my te>ct, and ihe preceding vers6 ; aftd indeed all the four are implied in Uie text: It is implied, that the Corinthians had acknowledged hini a^ their spiritUftl i'alher, and a . one thai hud been

no FAREWELL SERMON.

faithful amonj> them, and as the means of their future joy and glory at the day of judgment, and one \vhom they should then see, and have a joyful meeting with as such. It is implied, that tlie apostle expected at that time to have a joyful meeting wiili them before the Judge, and with joy to behold their glory, as the fruit of his labors ; and so they would be his rejoicing. It is implied also that he then expected to be approved of the great Judge, when he and they should meet together before him ; and that he would then acknowledge his fidelity, and that this had been the means of their glory ; and that thus he would, as it were, give them to him as his crown of rejoicing. But this the apostle could not hope for, unless he had the testimony of his own conscience in his favor. And therefore the words do imply, in the strongest manner, that he had approved himself to his own conscience. There is one thing implied in each of these particulars, and in every part of the text, which is that point I shall make the subject of my present discourse, viz.

DOCTRINE.

" iVIinistcrs, and the people that are under their care, must meet one another before Christ's tribunal at the day of judgment."

T^Iinisters, and the people that have been under their care, must be parted in this world, how well soever they liave been muted : If tliey are not separated before, they must be parted by death ; and they may be separated while life is continued. \Vc live in a world of change, where nothing is certain or stable ; and where a little time, a few revolutions of the sun, bring to pass strange things, surprising alterations, in particular persons, in families, in towns and churches, in countries and nations. It often happens, that those who seem most united, in a little time are most disunited, and at the f^reatcst distance. Thus ministers and pcoj^lc, between whom there has been the greatest mutual regard and strictest union, may not only differ in their judgments, and be alienated in affection, but one may rend from the other, and all relation pCf

FAREWELL SERMON. ui

tween them be dissolved ; the minister may be removed to a distant place, and they may never have any more to do one tvith another in this world. But if it be so, there is one meeting more that they must have, and that is in the last great day of accounts.

Here I would shew,

1. In what manner ministers, and the people who hav© been under their care, shall meet one another at the day of judgment.

2. For what purposes.

3. For what reasons God has so ordered it, that ministers and their people shall then meet together in such a manner, and for such purposes.

I. I would shew, in some particulars, in what manner ministers and the people who have been under their care, shall meet one another at the day of judgment. Concerning this I would observe two things in general.

1. That they shall not then meet only as all mankind must then meet, but there will be something peculiar in the manner of their meeting.

2. That their meeting together at that lime shall be very different from what used to be in the house of God in this v/orld.

1. They shall not meet at that day as all the world must then meet together. 1 would observe a difference in tv.o things.

(1.) As to a clear actual view, and distinct knowledge and notice of each other."

Although the whole world will be then present, all mankind of all generations gathered in one vast assembly, with all of the angelic nature, both elect and fallen angels ; yet we need not suppose that every one will have a distinct and particular knowledge of each individual of the whole assembled multitude, which will undoubtedly consist of many millions of millions. Though it is probable that men's capacities will be much greater than in the present state, yet they will not bt

Hi FAREWELL SLRMON.

spfinite : Tliough their undcrstandinj; und CQjnprclicnsioJjr Uill l)^ vaslly extcndctl, yet iijen wjjl not be dcifitd. Thcr^ •will probabjy be a very cn^Li^gcd view that particplar per* sons will have of various parti ai^ members of that vast assembly, and so of the proceedings of that great day ; but yet it must needs be, that accordirt^ to the nature of finite minds, some persons mid some thlnj^s, at that day, shall fall more under the notice of particular perspps than others ; and this (as "ttc may well suppose) according as they shall have a nearer concern \\\'A\ some than oihcrs, in the transactions of the day. There will be special reason why those who have had special concerns together in this world, in their state of probation, and whose muluial aflairs v/ill be then tobc tried and judged,should especially be set in one another's view. Thus we may suppose, that rr.lers and subjects, earthly judges and those whom they have judged, neighhorM who have had mutuial converse, dealings, and contests, heads of families and their children i^nd servants, shall theft meet, and in a peculiar distinction be set together. And tspecially will it be thus with ministers and their people. It is evident by the text, that these shall be in each other's view, shall di^lincl^y know each other, and shall have particular notice one of another at that time.

(2.) They shall meet together, as having special concern one >vith another in the great transactions of that day.

Although they shall meet the whole world at that time, yet they will not have any immecUate and pailicular concern with all. Yea, the far greater part of those v/ho shall then be gathered togcth.er, will be r:uca a^^ tliey have had no intercourse wit4i in their state of probation, and so will have no mutual concerns to be judged of. But irs to ministers and the people that have been under tlreir care, they will be such as have had much immediate concern one with another, in matters of the greatest moment, that ever niankind have to do one with another in. Therefore they especially must meet and be brought together before tjic judge, as haviiig special concern one with another in the desi^'u und business pf that great dajr of accounis.

Thus their meeting, as to the manner of it, -will be diverse from the meeting of mankind in general.

2. Their meeting at the day of judgment will be very di-irerse from their meetings one with another in this world.

Ministers and their people, while their relation continues, i^ten meet together in this world : They are wont to meet from Sabbath to Sabbath, and at other \imes for the public worship of God, and administration of ordinances, and the solemn services of God's house : And besides these meetings, they have also occasions to meet for the determining and managing their ecclesiastical affairs, for the exercise of church discipline, and the settling and adjusting those things which concern the purity and good order of public administrations. But their meeting at the day of judgment will be ex» ceeding diverse, in its manner and circumstance, from any-such meetings and interviews as they have, one with another in the present state. I would deserve how, in a few particulars.

(1.) Now they meet togetlier in a preparatory mutable state, but then in an unchangeable state.

Now sinners in the congregation meet their minister in a ^tate wherein they are capable of a saving change, capable of being turned, through God's blessing on the ministrations and labors of their pastor, from the power of Satan unto God 5 and being brought out of a state of guilt, condemnation and wrath, to a state of peace and fevor with God, to the enjoyment of the privileges of his children, and a title to their eternal inheritance. And saints now meet their minister with great remains of cori'uption, and sometimes under great spiritual difficulties and affliction : And therefore are yet the proper subjects of means of an happy alteration of their state, consisdng in a greater freedom from these things, which they have reason to hope for in the way of an attendance on ordinances, and of which God is pleased commonly to make his ministers the instruments. And ministers and their people now meet in order to the bringing to pass such happy changes ; they are the great benefits sought in their solemn meet-ings in tliis world.

V<>L. I. P

But when they shall meet together at tlie day of judgment, it will be far otherwise. They will not then meet in order ta riie use of means for the bringing to efVcct any such changes ; for they will all meet in an unchangeable state. Sinners will be in an unchangeable state : They who then shall be under the guilt and power of sin, and have the wrath of God abiding on them, shall be beyond all remedy or possibility of change, and shall meet their ministers without any hopes of relief or remedy, or gelling any good by their means. And as for the saints, they will be already perfectly delivered from all their before remaining corruption, temptation, and calamities of every kind, and set forever out of their reach ; and no deliverance, no happy alteration, will remain to be accomplished in the way of the use of means of grace, under the administrations of ministers. It will then be pronounced, " He that is unjust, let him be unjust still ; and he that is filthy, let him be filthy slill ; and he that is righteous let him be righteous still ; and he that is holy let him be holy still."

(2.) Then they shall meet together in a state of clear, certain and infallible light.

Ministers are set as guides and teachers, and are represented in scripture as lights set up in the churches ; and in the present state meet their people from lime to time-in order to instruct and enlighten them, to correct their mistakes, and to be a voice behind them, when they turn aside to the right hand or to the left, saying, " This is the way, walk in it ;" to evince and confirm the truth by exhibiting the proper evidences of it, and to refute errors and corrupt opinions, to convince the erroneous and establish the doubting. But when Christ shall come to judgment, every error and false opinion shall be detected ; all deceit and illusion shall vanish away before the light of that day, as the darkness of the night vanishes at the appearance of the rising sun ; and ever)' doctrine of the word of God shall then appear in full evidence, and none shall re-«nain unconvinced ; all shall know the truth with the greatest certainly, and there shall be no mistakes to rectify.

Now ministers and their people may disagree in their judgments concerning some matters of religion, and may

sometimes meet to confer together concerning those things wherein they differ, and to hear the reasons that may be offered on one side and the other ; and all may be ineffecual as to any conviction of the truth : They may meet and part again, no more agreed than before ; and that side which was in the wrong, may remain so still : Sometimes the meetings of ministers with their people in such a case of disagreeing sentiments, are attended with unhappy debate and controversy, managed with much prejudice and want of candor ; not tending to light and conviction, but rather to confirm and increase darkness, and establish opposition to the truth, and alienation of affection ope from another. But when they shall hereafter meet together, at the day of judgment, before the tribunal of the great Judge, the mind and will of Christ will be made known ; and there shall no longer be any debate or difference of opinions ; the evidence of ihe truth shall appear beyond all dispute, and all controversies shall be finally and forever decided.

Now ministers meet their people, in order to enlighten and awaken the consciences of sinners ; Setting before them the great evil and danger of sin, the strictness of Gods law, their own wickedness of heart and practice, the great guilt they are under, the wrath that abides upon them, and their impotence, blindness, poverty, and helpless and undone condition : But all is often in vain ; they remain still, notwithstanding all their ministers can say, stupid and unawakened, and their consciences unconvinced. But it will not be so at their last meeting at the day of judgment ; sinners, when they shall meet their minister before their great Judge, will not meet him with a stupid conscience : They will then be fully convinced of the truth of those things which they formerly heard from him, concerning the greatness and terrible majesty of God, his holiness, and hatred of sin, and his awful justice in punishing it, the strictness of his law, and the dread fulness and truth of his threatenings, and their own unspeakable guilt and misery : And they shall never more be insensible of these ,things : The eyes of conscience M'ill now be fully enlightened,

and never shall be blinded again : The mouth of conscience shall now be opened, and never sh.dl be shut any more.

Now ministers meet with their pcoj)lc, in public and pri-rate, in order to cnliejhten them concerninp: the state of their sonls ; to open and apply the rules ofGofl's wojd to them, in order to their searchinj:*; their own hearts, and discernini^ the state that they are in ; but now nunistcrs have no infallihle discerning of the state of the souls of their people ; and the most skilful of them are liahlc to mistakes, and oOen arc mistaken in ihinj^s of this nature ; nor are the people able certainly to know the state of their mmister, or one another's slate ; very often those pass among them fok' saints, and il may be eminent saints, that are grand hypocrites ; and on the other hand, those are sometimes censured, or hardly received into their charity, that are indeed some of God's jewels. And nothing is more common than for men to be mistaken concerning their own state : Many that are abominable to God, and the children of his wrath, think highly of themselves, as his precious saints and dear children. Yea, there is reason to think, that often some that are most bold in their confidence of their safe and happy state, and think themselves not only true saints, but the most eminent saints in the congregation, are in a peculiar manner a smoke in God's nose. And thus it undoubtedly often is in those congre^^ations where the word of(iodis most faithfully dispensed, notwithstanding all that ministers can say in their clearest explications, and most searching applications of the doctrines and rules of God's word to the souls of their hearers, in their meetings one with another. But in the day of judgment they shall have another sort of n>ecting ; then the secrets of every heart shall be made manifest, and every man's slate shall be perfectly known. 1 Cor. iv. 5. " Therefore, judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : And then shall every man have praise of God." Then none shall be deceived ccnccrning his own state, nor shall be any more in doviht about it. There shall be an eternal end to all the ill conceit and vain hopes of deluded hypo-

FAREWELL SERMON. HT

writes, and all the doubts and fears of sincere Christians. And then shall all know the state of one another's souls: The people shall know whether their minister has been sincere and faithful, and the ministers shall know the state of every one of their people, and to whom the word and ordinances of God have been a savor of life unto life, and to whom a savor of death unto death. ^

Now in this present state it often happens that when ministers and people meet together to debate and manage their ecclesiastical affairs, especially in a state of controversy, they are ready to judge and censure one another with regard to each other's views and designs, and the principles and ends that each is influenced by ; and are greatly mistaken in their judgment, and wrong one another with regard to each others' views and designs and the principles and ends that each is influenced by, and are greatly mistaken in their judgment, and wrong one another in their censures : But at that future meeting, things will be set in a true and perfect light, and the principles and aims that every one has acted from shall be certainly known ; and there will be an end to all errors of this kind, and all unrighteous censures.

(3.) In this world, ministers and their people often meet together to hear of and wait upon an unseen Lord ; but at the day of judgment, they shall meet in his most immediate and visible presence.

Ministers, who now often meet their people to preach to them the King eternal, immortal, and invisible, to convince them that there is a God, and declare to them what manner of being he is, and to convince them that he governs, and will judge the world, and that there is a future state of rewards and punishments, and to preach to them a Christ in heaven, and at the right hand of God, in an unseen world, shall then meet their people in the most immediate sensible presence of this great God, Saviour, and Judge, appearing in the most plain, visible, and open manner, with greut glory, with all his holy angels, before them and the whole world. They shall not meet them to hear about an absent Christ, an unseen Lord, and future Judge ; but to appear before that Judge,

l\Z FAREWELL SERMOX.

Iind as being set togetlicr in the presence of that supreme Lord, in his immense glory and awful majesty, whom they have heard so often of in llieir mcetinLjs top^etlier on earth.

(4.) The meeting at the last day, of ministers, and the people that have been under their care, Avil| not be attended by any one with a careless heedless heart.

"With such an heart arc their meetings often attended in this world by many persons, having little regard to him whom they pretend unitedly to adore in the solemn duties of his public woi ship, taking little heed to their own thoughts or frame of their minds, not '\ttendiiig to the business they are engaged in, or considering the end for which they are come together. But the meeting at that great day will be very different : There will not be one careless heart, no sleeping, no "wandering of mind from the great concern of the meeting, no inattentiveness to the business of the day, no regardlessness of the presence they are in, or of those great tilings which they shall hear from Christ at that meeting, or that they formerly heard from him, and of him, by their ministers, in their meeting in a state of trial, or which they shall now hear their ministers declaring concerning them before their judge.

Having observed these things, concerning the manner and circumstances of this future meeting of ministers and the people that have been under their care, before the tribunal of Christ at the day of judgment, I now proceed,

IL To oUserve to what purposes they shall then meet.

1. To give an account, before the great Judge, of their behavior one to another, in the relation they stood in to each other in this world.

Ministers are sent forth by Christ to their people on his business, arc his servants and messengers ; anc^ when they have finished their service, they must return to their master to give him an account of what they have done, and of the entertainment they have had in i)erforming their ministry. Thus wc find, in Luke xiv. 16....21, That when the servant who was sent forth to call the guests to the great supper, had done hi? fcrrand, and finished his appointed service, he returned to l]\^

ifitiaster, and g;ave him an account of what he had done, and of the entertainnnent h3 had received. And when the master, being angry, sent his servant to others, he returns ai^ain, and gives his master an account of his conduct and success. So we read, in Heb. xiii. 17, of ministers being rulers in the house of God, " that watch for souls, as those that must give account." And we see by the forementioned Luke xiv. that ministers must give an account to their master, not only of their own behavior in the discharge of their office, but also of their peoples' reception of them, and of the treatment they have met with among them.

And' therefore, as they will be called to give an account of both, they shall give an account at the great day of accounts in the presence of their people ; they and their people being both present before their Judge.

Faithful ministers will then give an account with joy, concerning those who have received them well, and made a good improvement of their ministry ; and these will be given them, at that day, as their crown of rejoicing. And, at the same time, they will give an account of the ill treatment of such as have not well received them and their messages from Christ : They will meet these, not as they used to do in this world, to counsel and warn them, but to bear witness against them ; and as their jutlges, and assessors with Christ, to condemn them. And, on the other hand, the people will, at that day, rise up in judgment against wicked and unfaithful ministers, who have sought their own temporal interest more than the good of the souls of their flock.

2. At that time ministers, and the people whb have been under their care, shall meet together before Christ, that he may judge between them, as to any controversies which have subsisted between them in this world.

So it very often comes to pass in this evil world, that great differences and controversies arise between ministers and the people that are under their pastoral care. Though they are under the greatest obligations to live in peace, above persons in almost any relation whatever ; and although contests and dissensions between persons so related are the most unhappr

ami terrible In their consequences, on many accounts, of knf sort of contentions ; yet how frequent have such contentions been ? Sometimes a people contest with their ministers about their doctrine, sometimes about their adminisirations and conduct, and sometimes about their maintenance ; and someiimea such contests continue a long time ; and sometimes they ire decided in tliis world, accordinj^ to the prevailing interest of one party or the otlier, rather than by the word of God, an4 the reason of things ; and sometimes such controversies neve? Lave any proper determination in this world.

But at the day of judgment there will be a full, perfect and everlasting decision of them. The infallible Judge, the infinite fountain of light, truth and justice, will judge betv.eenr the contending parties, and will declare what is the truth, who is in the right, and what is agreeable to his mind and will. And in order hereto the parties must stand together before him at the last day ; which will be the great day of finishing and determining all controversies, rectifying all mistakes, and abolishing all unrighteous judgments, errors, and confusions, which have before subsisted in the world of mankind.

3. Ministers, and the people that have been under their care, must meet togetlier at that time to receive an eternal sentence and retribution from the Judge, in the presence of each other according to their behavior in the relation they stood in one to another, in the present state.

The Judge will not only declare justice, but he will do justice between ministers and their people. He M'ill declare what is right between them, approving him tliat has been just and faithful, and condemning the unjust; and perfect truth and equity shall take place in the sentence which he passes, in the rewards he bestows, and the punishments which he in-' flicts. There shall be a glorious reward to faithful ministers; to those who have been successful. Dan. xii. 3. *' And they that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever :'* And also to those who have been faithful, and yet not successful; Isa..xlix. 4 : " Then I said, I have labored in vain, I have spent my strengtli for nought ; yet surely my

jutjgtncnt is with thfe Lord, and my reward with my God." And those who have well received and entertained them shall be gloriously rewarded ; Matth. x. 40, 41. "He that receiv-eth you, receiveth me ; and he that receiveth me, receiveth him that sent me. He that receiveth a prophet, in the name of a prophet, shall receive a prophet's reward ; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward." Such people, and their faithful ministers, shall be each others' crown of rejoicing. 1. Thess. ii. 19, 20. " For what is our hope, or joy, or crown of rejoicing ? Arc not even ye in the presence of our Lord Jesus Christ at his coming ? For ye are our glory and joy." And in the text, JVe are your rejoicings as ye also are ours^ in the day •/the Lord Jesus. But they that evil intreat Christ's faithful ministers,.especially in that wherein they are faithful, shall be severely punished; Matth. x. 14, 15. " And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily, I say unto yOu, It shall be more tolerable for the sinners of Sodom and Gomorrah, in the day of judgment, than for that city." Deut. xxxiii. 8....11. « And of Levi h© said, Let thy Urim and thy Thumniim be with thy holy one. They shall teach Jacob thy judgments, and Israel thy law. Bless, Lord, his substance, and accept the work of his hands, smite through the loins of them that rise against him, and of them that hate him, that they rise not again." On the other hand, those ministers who are found to have been unfaithful, shall have a most terrible punishment. See Ezek. xxxiii. 6. Matth. xxiii. 1....33.

Thus justice shall be administered at the great day to ministers and their people : And to that end they shall meet together, that they may not only receive justice to themselves, but see justice done to the other parly: For this is the end of that great day, to reveal or declare the righteous judgment of God ; Rom. ii. 5. Ministers shall have justice done them, and they shall see justice done to their people : And the people shall receive justice and see justice done to their minister. And so all things will be adjusted and settled for ever belwceft

Vol. I. Q

J52 FAREWELL SERMON^.

them ; every one being sentenced and recompensed according to his works, either in receiving and wearing a crown of eternal joy and glory, or in suflcring everlasting shame and pain. I come now to the next thing proposed, viz.

IIL Th .^i\'e some reasons why we may suppose God hat so ordered it, that ministers and the people that have been under their care, shall meet together at the day of judgment, in such a manner and for such purposes.

There are two things which I would now observe.

1. The mutual concerns of ministers and their people arc of the greatest importance.

The Scripture declares, that God will bring every work into judgment, with every secret thing, whether it be good or ivhethcr it be evil. It is fit that all the concerns, and all thd behavior of mankind, both public and private, should be brought at last before God's tribunal, and finally determined by an infallible Judge : But it is especially requisite that it should be thus, as to affairs of very great importance.

Now the mutual concerns of a Christian minister and his church and congregation, are of the vastest importance : In many respects, of much greater moment than the temporal concerns of the greatest earthly monarchs, and their kingdoms or empires. It is of vast consequence hov/ ministers discharge their oflice, and conduct themselves towards their people in the work of the ministry, and in affairs appertaining to it. It is also a matter of vast importance, how a people receive and entertain a faithful minister of Christ, and w hat improvement they make of his ministry. These things have a more immediate and direct respect to the great and last end for which man was made, and the eternal welfare of mankind, than any of the temporal concerns of men, whether public or private. And therefore it is especially fit that these affairs should be brought into judgment and openly determined and settled in truth and righteousness ; and tlu'.t to this end, ministers and their people should meet together before the omniscient and infallible judge.

2. The mutual concerns of ministers and their people have A special relation to the main things appertaining to the day of judgment.

They have a special relation to that great and divine person mho ■will then appear as Judge. Ministers are his messengers, sent forth by him ; and, in their office and administrations among their people, represent his person, stand in his stead, as those that are sent to declare his mind, to do his work, and to speak and act in his name : And therefore it is especially fit that they should return to him to give an account of their work and success. The king is judge of all his subjects, they are all accountable to him : But it is more especially requisite that the king's ministers, who are especially intrusted with the administrations of his kingdom, and that are sent forth on some special negotiation, should return to him, to give an account of themselves, and their discharge of their trust, and the reception they have met with.

Ministers are not only messengers of the person who at the last day will appear as Judge, but the errand they are sent upon, and the aifairs they have committed to them as his ministers, do most immediately concern his honor, and the interest of his kingdom : The work they are sent upon is to promote the designs of his administration and government ; and therefore their business with their people has a near relation to the day of judgment; for the great end of that day is completely to settle and establish the afiairs of his kingdom, to adjust all things that pertain to it, that 3vcry thing that is opposite to the interests of his kingdom may be removed, and that every thing which contributes to the completeness and glory of it may be perfected and confirri^ed, that this great King may receive his due honor and glory.

Again, the mutual concerns of ministers and their people have a direct relation to the concerns of the day of judgment, as the business of ministers with their people is to promote the eternal salvation of the souls of men, and their escape from eternal damnation ; and the day of jud[;mcnt is the day appointed for that end, openly to decide and settle men*s eternal state, to fix some in a state of eternal salvation, and t*

brint; their salvation to its utmost consummation, and to ft^: otliers in a st:ite of cveilLisiing damnation and mott perfect misery. The mutual concerns of ministers and people have a most direct relation to the day of judgment, as the very debip;n of the work of the ministry is the people's preparation for that day : Ministers are sent to warn them of the approach of that day, to forewarn them of the dreadful sentence then to be pronounced en the wicked, and declare to them the blessed sentence then to be pronounced on the righteous, and to use means wuh them that they may escape the %vrath which is then to come on the ungodly, and obtain the reward then to be bestowed on the saints.

And as the mutual concerns of ministers and their people have so near and direct a relation to that day, it is especially fit that those concerns should be broui^ht in to that day, and there settled and issued ; and that in order to this, ministers and their people should meet and appear together before the great Judge at that day.

APPLICATION.

THE improvement I would make of the things which have been observed, is to lead the people here present who have been under my pastoral care, to some reflections, and give them some advice suitable to our present circumstances ; relating to what has been lately done in order to our being separated, as to the relation we have heretofore stood in one to another ; but expecting to meet each other before the great tribunal at the day of judgment.

The deep and serious consideration of that our future most solemn meetuig, is certainly most suitable at such a time as this ; there having so lately been that done, which, in all probability, will (as to the relation we have heretofore stood in) be followed with an everlasting separation.

How often have we met together in the house of God in this relation ? How often have I spoke to you, instructed, counselled, warned, directed, and fed you, and adnunisterc^J

ordinances among you, as the people which were committed to my care, and whose precious souls I had the charge of ? But in all probability this never will be again.

The prophet Jeremiah, chap. xxv. 3. puts the people in mind how long he had labored among them in the work of the ministry : « From the thirteenth year of Josiah, the son of Amon, king of Judah, even unto this day (that is, the three and twentieth year) the word of the Lord came unto me, and I have spoken unto you, rising early and speaking." I am not about to compare myself with the prophet Jeremiah; but in this respect I can say as he did, that " I have spoken the word of God to you, unto the three and twentieth year, rising early and speaking." It was three and twenty years, the 15th day of last February, since I have labored in the work of the ministry, in the relation of a pastor to this church and congregation. And though my strength has been weakness, having always labored under great infirmity of body, besides my insufficiency for so great a charge in other respects, yet I have not spared my feeble strength, but have exerted it for the good of your souls. I can appeal to you as the apostle does to his hearers. Gal. iv. 13. "Ye know how through infirmity of the flesh, I preached the gospel unto you." I have spent the prime of my life and strength in labors for your eternal welfare. You are my witnesses, that what strength I have had I have not neglected in idleness, nor laid cut in prosecuting worldly schemes, and managing temporal affairs, for the advancement of my outward estate, and aggrandizing myself and family ; but have given myself wholly to the work of the ministry, laboring in it night and day, rising early and applying myself to this great business to which Christ appointed me. I have found the work of the ministry among you to be a great work indeed, a work of exceeding care, labor and difficulty : IMany have been the heavy burdens that I have borne in it, which my strength has been very unequal to. God called me to bear these burdens ; and I bless his name, that he has so supported me as to keep me from sinking under them, and that his power herein has beei\ manifested in my weakness ; so that although I have often

«^« FAREWELL SERMOX.

been troubled on every side, yet I have not been distressed j ptrplcxed, but not in despair ; cast down, but not destroyed.

But now I have reason to think my work is finished which I had to do as your minister : You liave publicly rejected mc, jnd my opportunities cease.

How highly therefore does it now become us, to consider of that lime when we must meet one another before the chief Shepherd ? When I must give an account of my stewardship, of the service I have ;!one for, and the reception and treatment I have had among the people he sent me to : And you must give an account of your own conduct towards me, and the improvement you have made of these three and twenty years of my ministry. For thpn botli you and I must ap.-pear together, and we both must give an account, in order to »n infallible, righteous and (jternal sentence to be passed upon \is, by him who will judge us with respect to all that we have said or done in our meeting here, all our cond\ict one towards another, in the house of God, and elsewhere, on Sabbathdays, and on other days ; who will try our hearts and manifest our thoughts, and the principles and frames of our minds, will judge us with respect to all the controversies which have subsisted between us, with the strictest impartiality, and will examine our treatment of each other in those controversies : There is nothing covered that shall not be revealed, nor hid Avhich shall not be known ; all will be examined in the search*-' ing, penetrating light of God's omniscience and glory, and by him whose eyes arc as a flame of fire ; and truth and right shall be made plainly to appear, being stripped of every veil ; and all error, falsehood, unrighteousness, and injury shall b» laid open, stripped of every disguise ; every specious pretence, every cavil, and all false reasoning shall vanish in a moment, as not being able to bear the light of that day. And then our hearts will be turned inside out, and the secrets of them will be made more plainly to appear than our outward actions do now. Then it shall appear what the ends arc which wc have aimed at, what have been the governing principles which we have acted from, and what have been the •lispos^liions we have exercised in our ecclesiastical disputes

iiud contests. Then it will appear whether I acted uprightly? and from a truly conscientious, careful regard to rny duty to my great Lord and Master, in some former ecclesiastical controversies, which have been attended with exceeding unhappy circumstances and consequences : It will appear whether there was any just cause for the resentment which was manifested on those occasions. And then our late grand controversy, concerning the qualifications necessary for admission to the privileges of members, in complete standing, in the visible church of Christ, will be examined and judged in all its parts and circumstances, and the whole set forth in a clear, certain, and perfect light. Then it will appear whether the doctrine which I have preached and published concerning this matter be Christ's own doctrine, whether he will not own it as one of the precious truths which have proceeded from his own mouth, and vindicate and honor as such before the whole universe. Then it will appear what is meant by " The man that comes without the wedding garment ;*' for that is the day spoken of, Matth. xxii. 13. " Wherein such an one shall be bound hand and foot, and cast into utter darkness, where shall be weeping and gnashing of teeth." And then it will appear whether, in declaring this doctrine, and acting agreeable to it, and in my general conduct in the affair I have been influenced from any regard to my own temporal interest or honor, or desire to appear wiser than others ; or have acted from any sinister, secular views whatsoever ; and whether what 1 have done has not been from a careful, strict, and tender regard to the will of my Lord and Master, and because I dare not offend him, being satisfied what his will was, after a long, diligent, impartial, and prayerful inquiry ; having this constantly in view and prospect, to engage me to great solicitude not rashly to determine truth to be on this side of ihe question, where I am now persuaded it is, that such a determination would not be for my temporal interest, but every way against it, bringing a long series of extreme difTiculiies, and plunging me into an abyss of trouble and sorrow. And then it will appear whether my people have done their duty lo their pastor with respect to this matter j whether they have

shown a right temper and spirit on this occasion ; -SThethfit tliey have done me justice in hearing, attending to and considering what I had to say in evidence of what I believed and taught as part of the counsel of God ; whether I have been treated with that impartiality, candor, and regard which the just Judge esteemed due ; and whether, in the many steps, which have been taken, and the many things that have been said and done in the course of this controversy, righteousness and charity, and Christian decorum has been maintained ; or, if otherwise, to how great a degree these things have been violated. Then every step of the conduct of each of us in this affair, from first to last, and the spirit we have exercised in all shall be examined and manifested, and our own consciences shall speak plain and loud, and each of us shall be convinced, and the world shall know ; and never shall there be any more mistake, misrepresentation, or misapprehension of the affair to eternity.

This controversy is now probably brought to an issue between you and me as to this world ; it has issued in the event of the week before last: But it must have another decision at that great day, which certainly will come, when you and I shall meet together before the great judgment seat: And therefore I leave it to that time, and shall say no more about it at present.

But I would now proceed to address myself particularly to Several sorts of persons.

1. To those who are professors of godliness amongst us.

1 would now call you to a serious consideration of that grca£ day wherein you must meet him who has heretofore been your pastor, before the Judge whose eyes are as a flame of fire.

I have endeavored according to my best ability, to search the word of God, with regard to the distinguishing notes of true piety, those by which persons might best discover their state, and most surely and clearly judge of themselves. And these rules and marks I have from time to time applied to you, in the preaching of the word to the utmost of my skill, and in

the most plain and searching manner that I have been able, in order to the detecting the deceived hypocrite, and establishing the hopes and comforts of the sincere. And yet it is to be feared, that after all that I have done, I now leave some of you in a deceived, deluded state ; for it is not, to be supposed that among several hundred professors, none are deceived.

Henceforward I am like to have no more opportunity to take the care and charge of your souls, to examine and search them. But still I entreat you to remember arid consider the rules which I have often laid down to you during my ministry, with a solemn regard to the future day when you and I must meet together before our Judge ; when the uses ©f examination you have heard from me must be rehearsed again before you, and those rules of trial must be tried, and it will appear whether they have been good or not; and it will also appear whether you have impartially heard them, and tried yourselves by them ; and the Judge himself, who is infalliblcj will try both you and me : And after this none will be deceived concerning the state of their souls.

I have often put you in mind, that whatever your pretences to experiences, discoveries, comforts, and joys have been, at that day every one will be judged according to his works ; and then you will find it so.

May you have a minister, of greater knowledge of the word of God, and better acquaintance with soul cases, and of greater skill in applying himself to souls, whose discourses may be more searching and convincing ; that such of you as have held fast deceit under my preaching, may have your eyes opened by his ; that you may be undcceivec^before that great day.

What means and helps for instruction and selfexamination you may hereafter have is uncertain ; but one thing is certain, that the lime is short, your opportunity for rectifying mistakes in so important a concern will soon come to an end. We live in a world of great changes. There is now a great change come to pass ; a controversy is at an end which you have continued for so many years : But the time is coming, Vol. I. R

and will soon come, when you will pass out of lime into cter" iiity ; and so will pass from under all means of grace whatsoever.

The greater part of you who are professors of godlinesa have, (to use the phrase of the apostle) " acknowledged me, in part :" You have heretofore acknowledged me to be your spiritual father, the instrument of the greatest good to you that ever is, or can be obtained by any of the children of men. Consider of that day When you and I shall meet before our Judge, when it shall be examined whether you have had from me the treatment which is due to spiritual children, and whether you have treated me as you ought to have treated a spiritual father. As the relation of a natural parent brings great obligations on children in the sight of God ; so much more, in many respects, does the relation of a spiritual father bring great obligations on such whose conversation and eternal salvation they suppose God has made them the instruments of: 1 Cor. iv. 15. " For though you have ten thousand instructors in Christ, yet have ye not many fathers ; for in Christ Jesus, I have begotten you through the gospel."

n. Now I am taking my leave of this people I would apply myself to such among them as I leave in a Christless, graceless condition ; and would call on such seriously to consider of that solemn day when they and I must meet before the Judge of the world.

My parting with you is in some respects in a peculiar manner a melancholy parting ; inasmuch as 1 leave you in most melancholy circumstances ; because I leave you in the gall of bitterness, and bond of iniquity, having the wrath of God abiding on you, and remaining under condemnation to everlasting misery and destruction. Seeing I must leave you, it would have been a comfortable and happy circumstance of our parting, if I had left you in Christ, safe and blessed in that sure refuge and glorious rest of the saints. But it is otherwise. I leave you far off, aliens dnd strangers, wretched subjects and captives of sin and Satan, and prisoners of vindieir.-fc justice ; without Christ, and without God in the world.

Your consciences bear me witness, that while I ha9 opportunity, I have not ceased to warn you, and set before you your xlanger. I have studied to represent the misery and necessity of your circumstances in the clearest manner possible. I have tried all ways that I could think of tending to awaken your consciences, and make you sensible of the necessity of your improving your lime, and being speedy in flying from the wrath to come, and thorough in the use of means for your escape and safety. I have diligently endeavored to find out and use the most powerful motives to persuade you to take care for your ov/n Avelfare and salvation. I have not only endeavored to awaken you, that you might be moved with fear, but I have used my utmost endeavors to win you : I have sought out acceptable words, that if possible I might prevail upon you to forsake sin, and turn to God, and accept of Christ as your Saviour and Lord. I have spent my strength very nuich in these things. But yet, with regard to you whom I am now speaking to, I have not been successful : But have this day reason to complain in those words, Jer. vi. 29. " The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain, for the wicked are not plucked away." It is to be feared that all my labors, as to many of you, have served no other purpose but to harden you ; and that the word which I have preached instead of being a savor of life unto life, has been a savor of death unto death. Though I shall not have any account to give for the future of such as havfe openly and resolutely renounced my ministry, as of a betrustment committed to me ; yet remember you must give account for yourselves, of your care of your own souls, and your improvement of all means past and future, through your whole lives. God only knows what will become of your poor perishing souls, what means you may hereafter enjny, or what disadvantages and temptations you may be under. May God in his mercy grant, that however all past means have been unsuccessful, you may have future means which may have a new effect ; and that the word of God, as it shall h-^ hereafter dispensed to you, may prove as the fire and the hammer that Joreaketh the rock in pieces. However, let me now at part?

Inj^ exhort and beseech you not wholly to forget the warnings you have had while under my ministry. When you and I shall meet at the day of jud};incnt, then you will remember them : The sight of mc, your former minister, on that occasion, will soon revive them in your memory ; and that in a very affectinp; manner. O do not let that be the first time that they arc so revived I

You and I are now parting one from another as to this world ; let us labor that we may not be parted after our meeting at the last day. If I have been your faithful pastor, (which will that day appear whether I have or no) the» I shall be acquitted, and shall ascend with Christ. O do your part,that in such a case, it may not be so, that you should be forced eternally to part from me, and all that have been faithful in Christ Jesus. This is a sorrowful parting that now is between you and me ; but that would be a more sorrowful parting to you than this. This you may perhaps bear without being much aflected with it, if you are not glad of it ; but such a parting in that day will most deeply, sensibly, and dreadfully affect you.

III. I would address myself to those who arc under some awakenings.

lilcssed be God that thcic are some such, and that (although I have reason to fear I leave multitudes in this large congre-p-ation in a Christless state) yet I do not leave tkem all in total stupidity and carelessness about their souls. Some of you, that 1 have reason to hope are under some awakenings, have acquainted me with your circumstances ; which has a tendency to cause me, now I am leaving you, to take my leave of you with peculiar concern for you. What will be the issue of your present exercise of mind I know not : But it will be known at that day, when you and I shall meet before the judg-inent seat of Christ. Therefore now be much in consideration of that day.

Now I am parting with this flock, I would once more press upon you the counsels I have hcrclofoic given, to take hcod pf being slighty in so great a concern, to be thorough and ii)

good earnest in the affair, and to beware of backsliding, to hold on and hold out to the end. And cry mightily to God, that these great changes that pass over this church and con-jgrcgation do not prove your overthrow. There is great tempiation in them ; and the devil will undoubtedly seek to make his advantage of them, if possible to cause your present convictions and endeavors to be abortive. You h?.d need to double your diligence and watch and pray, lest you be overcome by temptation.

Whoever may hereafter stand related to you as your spiritual guide, my desire and prayer is, that the great Shepherd of the sheep would have a special respect to you, and be your guide, (for there is none teacheth like him) and that he who is the infinite fountain of light, would " open your eyes, and turn you from darkness unto light, and from the power of Satan unto God ; that you may receive forgiveness of sins, and inheritance among them that are sanctified, through faith that is in Christ;" that so, in that great day, when 1 shall meet you again before your Judge and mine, we may meet in joyful and glorious circumstances, never to be separated any jnoreo

IV. I would apply myself to the young people of the congregation.

Since I have been settled in the work of the ministry in this place, I have ever had a peculiar concern for the souls of the young people, and a desire that religion might flourish among them ; and have especially exerted myself in order to it; because I knew the special opportunity they had beyond others, and'that ordinarily those whom God intended mercy for, wxre brought to fear and love him in their youth. And it has ever appeared to me a peculiarly amiable thing, to see young people walking in the ways of virtue and Christian piety, having their hearts purified and sweetened with a principle of divine ]ove. And it has appeared a thing exceeding beautiful, and what would be much to the adorning and happiness of the town, if the young people could be persuaded when they meet together, to converse as Christians, and as the children of

God; avoiding impuuty, levity, and extravagance ; keepings strictly to rules of virtue, and conversing together of the things of (^od, and Christ, and heaven* This is what I have longed for : And it has been exceeding grievous to me uhcn 1 have heard of vice, vanity, and disorder among our youth. And so far as I know my own heart, it >va5 from hence that I formerly led this church to some measures, for the suppressing vicfe among our young people, which gave so great offence^ and bjr •which I became so obnoxious. I have sougiit the good, and not the hurt of our young people. I have desired their truest honor and happiness, and not tlieir reproach ; knowin j that true virtue and reli;.^ion tended not only to the glory and felicity of young people in another world, but their greatest peace and prosperity, and highest dignity and honor in this ■world ; and above all things to sweeten, and render pleasant and delightful, ev^n the days of youth.

But whether I have loved you, and sought your good more or less, yet God in his providence, now calling me to part •with you, committing your souls to him who once committed the pastoral care of them to me, nothing remains, but only (as 1 am now taking my leave of you) earnestly to beseech you, from love to yourselves, if you have none to me, not to despise and forget the warnings and counsels I have so often given you ; remembering the day when you and I must meet again before the great Judge of quick and dead ; when it will appear whether the things I have taught you were true, whether the counsels I have given you were good, and whether 1 truly soug^^t your good, and wlltlhcr you have well improved my endeavors.

I have, from lime to time, earnestly warned you against frolicking, (as it is called) and some other liberties commonly taken by young people in the land. And whatever some may say in justification of such liberties and customs, and ma^ laugh at warnings against them, I now leave you my parting testimony against such things ; not doubting but God will npprovc and confirm it in that day when we shall meet before him.

V. I would apply myself to the children of the congregation, the lambs of this flock, who have been so long under tny care.

I have just now said that I have had a, peculiar concern for the young people ; and in so saying I did not intend to exclude you. You are in youth, and in the most early youth : And therefore I have been sensible that if those that were young had a precious opportunity for their souls' good, you who are very young had, in many respects, a peculiarly precious opportunity. And accordingly I have not neglected you : I have endeavored to do the part of a faithful shepherd, in feeding the lambs as well as the sheep. Christ did once commit the care of your souls to me as your minister ; and you know, dear children, how I have instructed you, and warned you from time to time : You know how I have often called you together for that end; and some of you, sometimes, have seemed to be affected with what I have said to you. But I am afraid it has had no saving effects as to many of you ; but that you remain still in an unconverted condition, without any real saving work wrought in your souls, convincing yoi^ thoroughly of your sin and misery, causing you to see the great evil of sin, and to mourn for it, and hate it above all things, and giving you a sense of the excellency of the Lord Jesus Christ, bringing you with all your hearts to cleave to him as your Saviour, weaning your hearts from the world and causing you to love God above all, and to delight in holiness more than in all the pleasant things of this earth : And so that I now leave you in a miserable condition, having no interest in Christ, and so under the awful displeasure and anger of God, and in danger of going down to the pit of eternal misery.

But now I must bid you farewell: I must leave you in the hands of God : I can do no more for you than to pray for you. Only I desire you not to forget, but often think of the counsels and warnings I have given you, and the endeavors I have tj-sed, that your spuls. might be saved from everlasting destruction.

Dear children, I leave you in an evil ^vorld, that is full of 5>narcs and temptations. God only knows what will become of you. This the scripture hatii told us, that there arc but few saved ; and vvc have abundant confirmation of it from 'what we sec. This \ve sec, that children die as well as others : ^Multitudes die before they grow up ; and of those that grow up, comparatively few ever give good evidence of saving conversion to God. I pray God to pity you, and take care of you, and provide for you the best means for the good of your souls ; and that God himself would undertake for you to be your heavenly Father, and the mighty Redeemer of your immortal souls. Do not neglect to pray for yourselves: Take heed you be not of the number of those who cast ofT fear, and restrain prayer before God. Constantly pray to God in secret; and often remember that great day \then you •must appear before the juu^^ment seat of Christ, and meet youf minister there, who has so often counselled and warned you.

I conclude with a few words of advice to all in general, in some particulars, which are of great importance in order to the future welfare and prosperity of this church and congregation.

1. One thing that greatly concerns you, as you would be an happy people, is the maintaining o(family order.

We have had great disputes how the church ought to be regulated ; and indeed the subject of these disputes was of great importance : But the due regulation of your families is of no less, and, in some respects, of much greater importance. Every Christian family ought to be as it were a little church, consecrated to Christ, and wholly hifluenced and governed by his rules. And family ediication and order are some of the chief of the means of grace. If these fail, all other means arc like to prove incnectual. If these are (hily maintained, all the means of grace will be like to prosper and be successful.

Let me now therefore, once more, before I fmally cease to speak to this congregation, repeat, and earnestly press the •ounscl which I have often ur^cd on heads of families here,

while I was their pastor, to great painfullness, in teaching, warning, and directing their children ; bringing them up in the nurture and admonition of the Lord ; beginning early, when there is yet opportunity, and maintaining a constant diligence in labors of this kind : Remembering that, as you would not have all your instructions and counsels ineffectual, there must be government as well as instructions, which must be maintained with an even hand, and steady resolution, as a guard to the religion and morals of the family, and the sui> port of its good order. Take heed that it be not with any of you as with Eli of old, who reproved his children but restrained them not ; and that, by this means, you do not bring the like curse on your families as he did on his.

And let children obey their parents, and yield to their instructions, and submit to their orders, as they ^YOuld inherit a blessing and not a curse. For we have reason to think, from many things in the word of God, that nothing has a greater tendency to bring a curse on persons in this world, and on all their temporal concerns, than an undutiful, unsubmissive, disorderly behavior in children towards their parents.

2. As you would seek the future prosperity of this society it is of vast importance that you should avoid contention.

A contentious people will be a miserable people. The contentions which have been among you, since I first became your pastor, have been one of the greatest burdens I have labored under in the course of my ministry : Not only the contentions you have had with rhe, but those which you have had one with another, about your lands and other concerns. Because I knew that contention, heat of spirit, evil speaking, and things of the like nature, were directly contrary to the ipirit of Christianity, and did in a peculiar manner, tend to drive away God's Spirit from a people, and to render all means of grace ineffectual, as w ell as to destroy a people's outward comfort and welfare.

Let me therefore earnestly exhort you, as you would seek your own future good hereafter to watch against a contentious spiiit. " If you would sec good days, seek p'cace, and ensue it." 1 Pet. iii. 10. 11. Let the contention, which has-Vol. I. S

lately been about the terms of Christian communion, as it has been the greatest of your contentions, so be the last of them. I would, now I am preaching my farewell sermon, say to you, as the Apostle to the Corinthians, 2 Cor. xiii. 11.: " Finally, brethren, farewell. Be perfect : 15e of one mind : Live in peace ; and the Cod of love and peace sliall be M'iih you."

And here I would particularly advise those that have adhered to me in the late controversy, to watch over their spirits, and avoid all bitterness towards others. Your temptations are, in some respects, the greatest ; because what has been lately done is grievous to you. But however wrong you may think others have done, maintain, with great diligence and watchfulness, a Christian meekness and sedaleness of spirit ; and labor, in this respect, to excel others who are of the contrary part. And this will be the best victory : For «' he that rules his spirit, is better than he that takes a city." Therefore let nothing be done through strife or vain glory. Indulge narevcngeful spirit in any wise ; but watch and pray against it ; and, by all means in your power, seek the prosperity of this town : And never think you behave yourselves as becomes Christians, but when you sincerely, sensibly, and fervently love all men, of whatever party or opinion, and whether friendly or unkind, just or injurious, to you or your friends, or to the cause and kingdom of Christ.

3. Another thing that vastly concerns the future prosperity of this town, is, that you should watch against the encroachments of error ; and particularly Arminianism, and doctrines of like tendency.

You were, many of you, as I well remember, much alarmed with the i.ppichcnsion of the danger of the prevailing of these corrupt principles, near sixteen years ago. But the danger then was small in comparison of what appears now. These doctrines at this day are much more prevalent than they were then : The progress they have made in the land, ^vithin this seven years, seems to have been vastly greater than at any time in the like space before : And they are still prevailing and creeping into almost ;ill parts of the land, threatening the utter ruin of the credit of those doctrines

which are the peculiar glory of the gospel, and the interests of vital piety. And I have of late perceived some things a-mong yourselves, that shew that you are far from being out of danger, but on the contrary remarkably exposed. The older people may perhaps think themselves sufficiently fortified against infection : But it is fit that all should beware of self-confidence and carnal security, and should remember those needful warnings of sacred writ, *' Be not high minded, but fear ; and let him that stands, take heed lest he fall." But let the case of the older people be as it will, the rising generation are doubtless greatly exposed. These principles are exceeding taking with corrupt nature, and are what young people, at least such as have not their hearts established with grace, are easily led away with.

And if these principles should greatly prevail in this town, as they very lately have done in another large town I could name, formerly greatly noted for religion, and so for a long time, it will threaten the spiritual and eternal ruin of this people, in the present and future generations. Therefore you have need of the greatest and most diligent care and watchfulness with respect to this matter.

4. Another thing which I would advise to, that you may hereafter be a prosperous people, is, that you would give yourselves much to prayer.

God is the fountain of all blessing and prosperity, and he will be sought to for his blessing. I would therefore advise you not only to be constant in secret and family prayer, and in the public worship of God in his house, but also often to assemble yourselves in private praying societies. I would advise all such as are grieved for the afflictions of Joseph, and sensibly affected with the calamities of this town, of whatever opinion they be with relation to the subject of our late controversy, often to meet together for prayer, and to cry to God for his mercy to themselves, and mercy to this town, and mercy to Zion and the people of God in general through the world.

5. The last article of advice I would give (which doubtless does greatly concern your prosperity) is, that you would take

>40 FAREWELL SERMON.

great care with regard to the settlement of a minister, to see to it who, or what manner of person lie is that you settle ( and particularly in these two respects.

(1.) That he he a man of thoroup;hly sound principles in the scheme of doctrine which he maintains.

This you will stand in the [greatest need of, especially at such a day of corruption as tliis is. And in order to obtain such a one, you had need to exercise extraordinary care and prudence. 1 know the danp,er. I know the manner of many youn^ gentlemen of corrupt i)rinciples, their ways of concealing themselves, the fair specious disguises they arc wont to put on, by which they deceive others, to maintain their own credit, and get themselves into others* confidence and improvement, and secure and establish their own interest, until they sec a convenient opportunity to begin more openly to broach and propagate their cornipt tenets.

(2) Labor to obtain a man who has an established character, as a person of serious religion and fervent piety.

It IS of vast importance that those who are settled in this •work should be men of true piely,at all times, and in all places } but more especially at sometimes, and in some towns and churches. And this present time, which is a time wherein religion is in danger, by so many corruptions in doctrine and practice, is in a peculiar manner a day wherein such ministers are necessary. Nothing else but sincere piety of heart is at all to be depended on, at such a time as this, as a security to a young man, just coming into the world, from the prevailing infection, or thoroughly to engage him in proper and successful endeavors to withstand and oppose the torrent of error, and prejudice, against the high, mystciious, evangelical doctrines of the religion of Jesus Christ* and their genuine effects in true experimental religion. And this place is a place that docs peculiarly need such a minister, for reasons obvious to all.

If you should happen to settle a minister who knows nothing truly of Christ, and ihe way of salvation by him, nothing experimentally of the nature of vital religion ; alas, how will yoi\ be exposed as sheep without a shepherd I Here is need

^f one in this place, who shall be eminently fit to stand in the gap, and make up the hedge, and who shall be as the chariots of Israel, and the horsemen thereof. You need one that shall stand as a champion in the cause of truth and the power pf godliness.

Having briefly mentioned these important articles of advice, nothing remains, but that I now take my leave of you, and bid you ally??rfwe//; wishing and praying for your best prosperity. I would now commend your immortal souls to Him, who formerly committed them to me, expecting the day, when I must meet you again before Him, who is the Judge of quick and dead. I desire that I may never forget this people, who have been so long my special charge, and that I may never cease fervently to pray for your prosperity. May God bless you with a faithful pastor, one that is well acquainted with his mind and will, thoroughly warning sinners, wisely and skilfully searching professors, and conducting you in the way to eternal blessedness. May you have truly a burning and shining light set up in this candlestick ; and may you, not only for a season, but during his whole life, and that along life, be willing to rejoice in his light.

And let me be remembered in the prayers of all God's people that are of a calm spirit, and are peaceable and faithful in Israel, of whatever opinion they may be with respect to term^ of church communion.

And let us all remember, and never forget our future solemn meeting on that great day of the Lord ; the day of infaU jfible decision, and of the everlasting and unalterable sentence.

AME!f.

THE RESULT OF A COUNCIL OF NINE CHURCHES, MET AV

1750.

AT A COUNCIL OF NTSE CliUJiCIlCS, VIZ.

THE church in Enfield, Rev. Peter Reynolds, pastor ; Mr. Edward Collins, delegate.

ShcfTield, Jonathan Hubbard, pastor ; Mr. Daniel Kellogg, delegate.

SuttoD, David Hall, pastor ; Mr. Jonathan Hall, delegate.

Reading, William Hobby, pastor ; Mr. Samuel Bancroft, delegate.

The first church in Springfield, Robert Breck, pastor ; Mr. Thomas Stcbbins, delegate.

Sunderland, Joseph Ashley, pastor j Mr. Samuel Mon^ tague, delegate.

Hatfield, Timothy Woodbridge, pastor ; Oliver Partridge, Esq. delegate.

The first church in Hadley, Chester Williams, pastor ; Mr,, Enos Nash, delegate.

Pclham, Robert Abercrombie, pastor ; Mr. jNIatthew Cray, delegate.

CONVENED at the call of the first church in Northampton, together \vith the elder of the church in Cold Spring,* added by the consent of both the pastor and church of Xorihr ampton, in order to advise to a remedy from the calamities arising from the unsettled, broken state of the first church ii^ Northampton, l)y reason of a controversy subsisting about the qualifications for full communion in the cliurch.

The Reverend Mr. Hubbard was chosen moderator, and the Reverend Mr. Williams scribe.

The council, after scekini^ the divine presence and direction, had tbc matter in controversy laid before them, and finding the sentiments of the pastor and church concerning

• Reverend Mr. Billln/^.

the qualifications necessary for full communion, to be diametrically opposite to each other ; the pastor insisting upon it as necessary to the admission of members to full communion, that they should make a profession of sanctifying grace ; whereas the brethren are of opinion that the Lord's supper is a converting ordinance, and consequently that persons, if thejr have a competency of knowledge and are of a blameless life, may be admitted to the Lord's table, although they make no such profession : And also finding that, by reason of this di^ versity of sentiments, the doors of the church have been some years, so that there has been no admission : And not being able to find out any method wherein the pastor and brethren can unite ; consistent with their own sentiments, in admitting members to full communion : The council did then, according to the desire of the church, expressed in their letters missive, proceed to consider of the expediency of dissolving the relation between pastor and people ; and, after hearing the church upon it, and mature deliberation of the case, the questions were put to the members of the council severally ;

1. Whether it be the opinion of this council that the reverend Mr Edwards, persisting in his principles, and the church in theirs in opposition to his, and insisting on a separation, it is necessary that the relation between pastor and people be dissolved ? Restlved in the affirmative. ^. Whether it be expedient that this relation be immediately dissolved ? Passed in the affirmative. However, we take notice that notwithstanding the unhappy dispute which has arisen, and so long subsisted between the 'pastor and church of Northampton, upon the point before mentioned, we have had no other objection against him, but what relates to his sentiments upon the point aforesaid, laid before us : And although we have heard of some stories spread abroad, reflecting upon Mr. Edwards' sincerity with regard to the change of his sentiments about the qualifications for full communion ; yet we have received full satisfixtion that they are false and groundless : And although we do not all of us agree v*'iih Mr. Edwards in our sentiments upon the

point, yet we have abundant reason to believe that he to*)k much pains to get light in that matter ; and that he is uprightly following the dictates of his own conscience ; and with great pleasure reflect upon the Christian spirit and temper he has discovered in the unhappy controversy subsisting among them ; and think ourir«.lves bound to testify our full charity towards him, and recommend him to any church or people agreeing with him in sentiments, as a person eminently qualified for the work of the gospel ministry.

And wc would recommend it to the Rev. Mr. Edwards and the first church in Northampton, to take proper notice of the heavy frown of divine Providence, in suflcring them to be reduced to such a state as to render a separation nccessaiy, after they have lived so long and amicably together, and been inutual blessings and comforts to each other.

And now, recommcndiui^ the Rev. Mr. Edwards, and the church in Norihamptcn, to the grace of God we subscribe, JONATHAN HUBBARD, Moderator,-In the name of the Council.

A'urt/ia/nfiton, June 22, 1750. \ true copy cx?.mined by

CijKSTF.Ti Williams. Scribe

MUMBLE INaUIHY

INTO THE

RULES OF THE WORD OF GOD,

CONCERNING THE

QUALIFICATIONS

REQUISITE TO A

COMPLETE STAJVDIJ^G AJVD FULL COMMUXIOK

IN THE

VISIBLE CHRISTIAN CHURCH.

Vet. r.

PREFACE.

iVJ Y afifiearing in this fiuhlic manner on that side of ihe questiony which is defended in the folloiving sheets^ nvill firob-ably be surftrising to manyt as it is well known-t that Mr, StOd-dardy so great and emi7icnt a divine, and ?ny -venerable firedeces-isor in the pastoral office over the church in A'^orthamfiton, as well as my own grandfather, fiublicly and strenuously afifieared in opfiosition to tlie doctrine here maintained.

However, I hope^ it will not be taken amiss, that I think as I do, merely because I herein diff'erfrom him, though so much my iuperior, and One whose name and memory I am under distinguishing obligations on every account, to treat with great respect tnd honor. Especially may I justly expect, that it will not be charged on me as a crime, timt I do not think in every thing just as he did, since none more tluin he himself asserted this scriptur-al and Protestant maxim, that we ought to call no man on earth Master, or make the authority of the greatest and holiest of mere men the ground of our belief of any doctrine in religion. Cer^ tainly we are not obliged to think any man infallible, who himself utterly disclaims infallibility. Very justly Mr. Stoddard ob" serves in his Appeal to the Learned, /j. 97, " Ml Protestants c* gree that there is no infallibility at Rome ; and I know nobody else that pretends to any since the apostles* days.** And he in-sists in his preface to his sermon on the same subject, That it ar-^es no want of due respect in us to our forefathers, for u^ to ex-amine their opinions. Some of his words in that preface contain a good apology for me, and are worthy to be repeated on this OC" casion. They are as follow :

« It may possibly be a fault (says Mr. Stoddard) to depart

from the ways of ^urfathers : But it may also be a virtue, and

fin eminent act of obedience^ to depart from them in some things.

JMni are ivont to make a great TioiaC', that we are brin^ni^ in in-770T'a//o72.v, arid depart from the old iray : But it is beyond rue to find out luhercin the iiiUjuity does lie. U'c may see cause to alter some practices of our fathers^ nuthout desfii&ing of them^ ivit/i-cut priding- ourselves in our luisdom^ without apostacy^ without abusing the advantages God has ^iven us<, without a spirit of com-pliunce 'j>ith corrupt men^ without inclination to superstition^ wi'.hout making disturbance in the church of God : And there is 710 reason^ that it should be turned as a reproach upQU us. Surely it is commendable fur us to examine the practices of our fat h' ers ; we have no sufficient reason to take practices upon trust from them. Let them have as high a character as belongs to them ; yet we may not look upon their principles as oracles. .Ya-than himself missed it in his conjecture about building the house of God. He that believes principlea because \\\ty affirm the?ny Vidkrs idols of than. And it would be no humility^ but baseness of spirit.^ for us to judge ourselves incapable to examine the principles that have been handed down to us. If we be by any means fit to open the mysteries of the gospel^ we are capable to judge of these matters : And it would ill become usy so to indulge ourselves in ecise, as to neglect the examination of received principles. If the pracLlcis of our fathers in any particulars were mistaken^ it is fit that they should be rejected ; if they be noty they will bear examination. Jfwe be forbidden to cxuminc their practice, that will cut offiall hopes of reformation.''*

Thus in thae very seuaonable and apposite .sayings^ Mr. Stod-dard^ though dead, yet spcaketh : .-Ind here (to apply them to viy own case J he tells me, that I am not at all blameable,for not taking Ids /in'nciples on trust ; that notwithstanding the high fharactcrju.Jly belonging to him^ J ought not to look on /lis principles as oracles^ as though he could not ?n:ss it, as well as w^'a-fhan htmselfin his conjecture about building the house rf God ; nay, surely that I am e\>en to be commended, for examining /us practice, and judgiiigfur myself; that it would ill bicome itie, to do otherwise ; that this would be no manifestation of humility,

but rather shew a ba.saicss of spirit ; that if I be not capable to judge for myself in these matters, I am by no means fit to open

the mysteries of the ^o.'^pel; that if I should believe his princ'^-

files^ because he advanced them^ I should be guilty of making him an idol. Also he tells his and my flocks ivith all others^ that it ill becomes thevi., so to indulge their ease, as to 7tegleci examining received firinciples and practices ; and that it is Jit^ mistakes in any particulars be rejected : That if in some things I differ in my judgment from him, it ivould be verij unreasonable, on this account to make a great noise, as though I rjcre bringing in inno^ 'uations, and departing from the old ivay ; that I may see cauiie to alter some practices of my grandfather and predecessor, ivithout despising hi?n^ivithout priding myself in my tinsdom, 'without apos-tasy, without despising the advantages God has give7i me, ivithout incliyiation to superstition, and 'without making disturbance in the church of God ; in short, that it is beyond him, to find out wherein the iniquity of my so doing lies ; and that there is no reason ivhy it should be turned as a reproach upon me. Thus, I think, he sufficiently vindicates my conduct in the present case^ and ivarns all ivith ivhom J am concerned, not to be at all dis-pleased ivith me, or to find the least fault ivith me, merely because I examine for myself, have a judgment of my oivn, and am for practising in some particulars different from him, how positive soever he was that his judgment and practice were right. It is reasonably hoped and expected, that they who have a great regard to his judgment, will impartially regard his judgment, and hearken to his admonition in these things.

I can seriously declare, that an affectation of making a shew as if I were something wiser than that excellent person, is exceed-ing distant from me, and very far from having the least influence in my appearing to oppose^ in this way of the press, an opinion which he so earnestly maintained and promoted. Sure I am, I liave not affected to vary from his judgment, nor in the least been governed by a spirit of contradiction, neither indulged a cavilling humor, in remarking on any of his arguments or expressions.

I have formerly been of his opinion, ivhich I imbibed from his books^ even from my childhood, and have in my proceedings conformed to his practice ; though never ivithout some difficulties in Viy view^ which I could not solve : Yet, however, a distrust of my (iwn understandings and deference to the authority of so venerable a m'j.n, the seeming strength ofttome of his arguments, togcth-

rr nulth the success he had in hh ministryy and hi.f great rr/iutd» tion and injlumce^ prevailed for a long time to bear dcu^n my tcruplcfi. But the difficulties arid uneasiness en my mind in^f creasiTig., as I became more studied in divinity^ and as I imfirov-ed in exfierience ; this brought rne to closer diligence and care to search the scrifitures, and more imfiartially to examine and weigh the arguments of my grandfather, and such other authora as I could get on his side of the qiiestion. By ivhich means, after long searching, pondering, viewing and reviciving, I gained sat* isfaction, became fully settled in the opinion I now maintain, as in the discourse here offered to public viovo ; and dared to proceed no further in a practice and administratio7i inconsistent there^ rjith : Which brought me into peculiar circumstances, laying me under an inevitable necessity publicly to declare and maintain the opinion I was thus established in ; as also to do it from the press, end to do it at this time without delay. It is far from a pleasing circumstance of this publication, that it is against what my honored grandfather strrniioudy maintained, both from the pulpit and press. I can truly say, on account of this and some other considerationsy it is ivhat I eiigage in isith the greatest reluctance, that ever J undertook any public service in my life. But the state of things ivith me is so ordered, by ilie sovereign disposal of $he great governor of the nuorld, that my doing this appeared ta me very necessary and altogether u7iavoidable, I am conscious, net only is the interest of Religion conceimed in t/us affair, but my oun reputation, future usefulness, and ?ny very subsistence, all seemed to depend on my freely opening and defending myself, as to my principles, and agreeable conduct in my pastoral charge ; and on my doing it from the press : In ivhich way alone am I able to state and justify my opinion, to any purpose, before the country (ivhich is full of noise, ?nisrepresentations, and many censures concerning this affair) or n>c?i before my own people, as ail nvould be fully sensible, if they knew the exact state rfthe case.

I have bren brought to this 7iecessity in divine pirorvidence, by mtch a situation of affairs and coincidence of circumstances and n<ents^ as I choose at present to be silent about ; and which it is not ?ieedful, n^jr perhaps expedient for me to publish to thi IVcrld.

One thin^ canong others that caused mc to go about this business vjith so much backnvarchiess^ tms the fear of a bad imfirove-ment some ill minded people might be ready, at this day. To make of the doctrine here defended ; particularly that wild enthusiastic cal sort of people, nvho have of late gone into unju tifiable separations, even re^iouncing the ministers and churches of the land in general, under pretence of setting ufi a pure church. It is well known, that I have heretofore publicly remonstrated, both from the pulpit and press, against very many of the notions andprac tices of this kind of people } and shall be very sorry if what I now offer to the public, should be any occasion of their encouraging or strengthening themselves in those 7iotions and. practices of theirs. To prevent which, I would now take occasion to declare^ I am still of the same mind concerning them, that I have formerly manifested, I have the same opinion concerning the religion and inward experiences chief y in vogue among them, as I had when I wrote my Treatise on Religious Affections, crzc? when I wrote my Observations and Reflections on Mr. Brainerd's Life. I have no better opinion of their notion of a pure church by means of a spirit of discerning, their censorious outcries againsS the standing ministers and churches in general, their Lay ordinations, their Lay preachings, and public exhortings, and admiJiis-iering Sacraments ; their assuming, self confident, contentious, uncharitable, separating Spirit ; their going about the country^ as sent by the Lord, to make proselytes ; with their many other extravagant and wicked ways. My holding the doctrine that is defended in this discourse, is no argument of any change of my opinion concerning them ; for when I wrote those two books before mentioned, I was of the same mind concerning the c/ualif cations of communicarits at the Lord''s Table, that lam of now.

However, it is not unlikely, that some will still exclaim against my principles, as being of the srtme pernicious tendency with those of the Separatists : To such I can only by a solemn protestation aver the sincerity of my aims, and the great care I have exercised to avoid whatsoever is erroneous, or might be in any respect mischievous. But as to my success in these my upright aim« and endeavors, I must leave it to every reader to judge for him-^^Ift ofi^r he has carefully perused^ and impartially considered

}5tJ PREFACr!.

the follovSing discourse ; tvhicli^ considerint^ the vature and zm-* /lortance oj'the aubject,, I hojic^ all serious readers will accomjia^ ny ivith their earnest prhyers to the father ofli^hts^for liis gra^ cious direction and influence, jlnd, to him be glory in the churches by Christ Jesus, AMEN.

JONATHAN EDWARDS.

.*/.:-•

PART FIRST. The ^iiestwn stated and explained.

X HE main question I would consider, and for the negative of which, I would offer some arguments in the following discourse, is this : Whether, according to the rules of Christ, any ought to be admitted to the communion and privileges of members of the visible church of Christ in complete standing, but such as are in profession, and in the eye of the church's Christian judgment, godly or gracious persons ? When I speak of members of the visible church of Christ, in complete standing, I would be understood of those who are received as the proper immediate subjects of all the external privileges, Christ has appointed for the ordinary members of his church. I say ordinary members, in distinction from any-peculiar privileges and honors of church officers and rulers. All allow, there are some that are in some respect hi the church of God, who are not members in complete standing, in the sense that has been explained : All that acknowledge infant baptism, allow infants, who are the proper subjects of baptism, and are baptized, to be in some sort members of the Christian church ; yet none suppose them to be members in such standing as to be the proper immediate subjects of all ecclesiastical ordinances and privileges : Rut that some further qualifications are requisite in order to this, to be obtained, either in a course of nature, or by education, or by divine grace. And some who are baptized in infancy, even after they come to be adult, may yet remain for a season short of such a standing as has been spoken of; being destitute of sufficient knowledge, and perhaps some other qualifications, Vol. I. U

through the neglect of parents, or their own negligence, ov otherwise ; or because they carelessly neglect to qualify themselves for ecclesiastical privileges by making a public profession of the Christian faith, or owning the Christian covenant, or forbear to offer themselves as candidates for these privileges ; and yet not be cast out of the church, or cease to be in any respect iis members : This, I suppose, w ill also be generally allowed.

One thing mainly intended in the foregoing question is, Whether any adult persons but such as are in profession and appearance endued with Christian grace or piety, ought to be admitted to the Christian Sacraments : Particularly wliciher they ought to be admitted to the Lord's supper ; and, if they are such as were not baptized in infancy, ought to be admitted to baptism. Adult persons having those qualifications that oblige others to receive them as the proper immediate subjects of the Christian sacraments, is a main thing intended in the question, by being such as ought to be admitted to the communion and privileges of members of the visible church, in complete standing. There are many adult persons that by the allowance of all are in some respect within the church of God, who are not members in good standing, in this respect. There are many, for instance, that have not at present the qualifications proper to recommend them to admission to the Lord's supper : There arc many scandalous persons, who are under suspension. The late venerable Mr. Stoddard, and many other great divines suppose, that even excommunicated persons are still members of the church of God ; and some suppose the worshippers of Baal in Israel, even thooc who were bred up such from their infancy, remained still members of the church of God : And very maiiy Protestant divines suppose, that the members of the church of Kome, though they arc brought up and live coi\tinually in gross idolatry, and innumerable errors and superbtitious that tend utterly to make void the gospel of Christ, still arc in the visible church of Christ: Yet, I suppose, no orthodox divines would hold these to be properly and regularly (jualified for the Lord's supper. It >va» therefore requisite, in the question before us, that «a

distinction should be made between members of the visible church in general, and members in complete standing.

It was also requisite that such a distinction should be made in the question, to avoid lengthening out this discourse exceedingly with needless questions and debates concerning the state of baptized infants ; that it is, needless as to my present purpose. Though I have no doubts about the doctrine of infant baptism ; yet God's manner of dealing with such infant* as are regularly dedicated to him in baptism, is a matter liable to great disputes and many controversies, and would require a large dissertation by itself to clear it up ; which, as it would extend this discourse beyond all bounds, so it appears not necessary in order to a clear determination of the present question. The revelation of God's word is much plainer and more express concerning adult persons, that act for themselves in religious matters, than concerning infants. The scriptures were written for the sake of adult persons, or those that are capable of knowing what is written : It is to such the apostles speak in their epistles, and to such only docs God speak throughout his word : And the scriptures especially speak for the sake of those, and about those to whom they speak. And therefore if the word of God affords us light enough concerning those spoken of in the question, as I have stated it, clearly to determine the matter with respect to them, we need not wait until we see all doubts and controversies about baptized infants cleared and settled, before we pass a judgment with respect to the point in hand. The denominations, characters, and descriptions, which we find given in Scripture to visible Christians, and to the visible church, are principally with an eye to the church of Christ in its adult state and proper standing. If any one was about to describe that kind of birds called Doves, it would be most proper to describe grown doves, and not young ones in the eg^j; or nest, without wings or feathers : So if any one should describe a palmtree or olivetree by its visible form and appearance, it would be presumed that he described those of thesekinds of trees in their mature and proper state ; and not as just peeping from the ground, or as thunder struck or blown down.

\5$ QUALIFICATIONS

And therefore T would here give notice, once for all, that when in the ensuing discourse I use such like phrases as visible saints, members of the visible church, &c. I, for the most part, mcnn persons that are adult and in good standing.

The question is not, whether Christ has made converting grace or piety itself the condition or rule of his people's admitting any to the privileges of members in full communion with them : There is no one (jualification of mind whatsoever, that Christ has properly made the term of this ; not so much as a common belief that Jesus is the Messiah, or a belief of the being of a God. It is the credible profession and visibility of these things, that is the- church's rule in this case. Christian piety or Godliness may be a qualification requisite to communion in the Christian sacraments, just in the same manner as a belief that Jesus is the Messiah, and the Scriptures the word of G( ' are requisite qualifications ; and in the same manner as some kind of repentance is a qualification requisite in one that has been suspendcil for being grossly scandalous, in order to his coming again to the Lord's supper ; and yet godliness itself not be properly the rule of the church's proceeding, in like manner as such a belief and repentance, as I have mentioned, arc not their rule. It is a visibility to the eye of a Christian judgment, that is the rule of the church's proceeding in each of these cases.

Two distinctions must be here observed. As, 1. We must distinguish between such qualifications as are requisite to give a person a right to ecclesiastical privileges in foro rcclcaicc^ or a right to be admitted by the church to those privileges, and those qualifications that are a proper and good foundation for a man's own conduct in coming and offering liimsclf as a candidate for immediate admission to these privileges : There is a difference between these. Thus, for instance, a profession of the belief of a future state and of revealed religion, and some other things that arc internal and out of sight, and a visibility of these things to the eye of a Christian judgment, i& all, relating to these things, that is requisite to give a man a right in foro ecclcsuty or before the church ; but it is the real existence cf these things, that is what l<t)-s a

proper and good foundation for his making this profession, and so demanding these privileges. None will suppose, that he has good and proper ground for such a conduct, who does not believe another world, nor believe the Bible to be the word of God. And then,

2. We must distinguish between that which nextly brings an obligation ©u a man's conscience to seek admission to a Christian ordinance, and that which is a good foundation for the dictate of an enlightened well informed conscience, and so is properly a solid foundation of a right in him to act thus. Certainly this distinction does really take place among mankind in innumerable cases. The dictates of men's consciences are what do bring them under a next or most immediate ol)ligation to act : But it is that which is a good foundation for such a dictate of an enlightened conscience, that alone is a solid foundation of a right in him so to act. A believing the doctrine of the Trinity with all the heart, in some sense (let us suppose a moral sense) is one thing requisite in order to a person's having a solid foundation of a right in him to go and demand baptism in the name of the Trinity : But his best judgment or dictate of his conscience, concerning his believing this doctrine with this sincerity, or with all his heart, may be sufficient to bring an obligation on his cowscience. Again, when a delinquent has been convicted of scandal, it is repentance in some respect sincere (suppose a moral sincerity) that is the proper foundation of a right in him to offer himself for forgiveness and restoration: But it is the dictate of his conscience or his best judgment concerning his sincerity, that is the thing w hich immediately obliges him to offer himself. It is repentance itself, that is the proper qualification fundamental of his right, and what he cannot have a proper right v/ilhout; 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 such cases is always owing to something blameable, or the influence of some corrupt principle : But yet his best judgment brings him under obligation. In the same manner, and no otherwise, I suppose that Christian grace itself is a qualification requisite in order

to a proper solid ground of a rii^ht in a person to come to the Christian sacraments. But of this I may say something more when I come to answer objections.

When I speak, in the question, of a being godly or gracious in the eye of a Christian judgment, by Christian judgment I intend something further than a kind of mere negative charity, implying that we forbear to censure and condemn a man, because we do not know but that he may be godly, and therefore forbear to proceed on the foot of such a censure or judgment in our treatment of him: As we would kindly entertain a stranger, not knowing but in so doing we entertain an angel or precious saint of God. But I mean a positive judgment, founded on some positive appearance, or visibility, some outward manifestations that ordinarily render the thing probable. There is a difference between suspending our judg-ment, or forbearing to condemn, or having some hope that possibly the thing may be so, and so hoping the best ; and a positive judgment in favor of a person. For an having some hope, only implies that a man is not in utter despair of a thing, though his prevailing opinion may be otherwise, or he may suspend his opinion. Though wc cannot know a man believes that Jesus is the ?*Iessiah, yet we expect some positive manifestation or visibility of it, to be a ground of our charitable judgment : So I suppose the case is here.

When I speak of Christian judgment, I mean a judgment wherein men do properly exercise reason, and have their reason under the due influence of love and other Christian principles ; wiiich do not blind reason, but regulate its exercises ; being not contrary to reason, though they be very contrary t* censoriousness or unreasonable niceness and rigidness.

I say in the eye of the church's Christian judgment, because it is properly a visibility to the eye of the public charity, and not of a private judgment, that gives a person a right to be received as a visible saint by the public. If any are known to be persons of an honest character, and appear to be of good understanding in the doctrines of Christianity, and particularly those doctrines that teach the grand condition of salvation^

and the nature of true saving religion,and publicly and seriously profess the great and main things wherein the essence of true religion or godliness consists, and their conversation is agreeable ; this justly recommends them to the good opinion of the public, whatever suspicions and fears any particular person, either the minister or some other, may entertain, from wbat he in particular has observed, perhaps from the manner of his expressing himself in giving an account of his experiences or an obscurity in the order and method of his experiences, &c. The miiiister, in receiving him to the communion of the church, is to act as a public officer, and in behalf of the public society, and not merely for himself, and therefore is to be governed in acting, by a proper visibility of godliness in the eye of the public.

It is n-ot my design, in holding the negative of the foregoing question, to affirm, that all who are regularly admitted as members of the visible church in complete standing, ought to be believed to be godly or gracious persons, when taken collectively? or considered in the gi-oss, by the judgment of any person or society. This may not be, and yet each person taken singly may visibly be a gracious person to the eye of the judgment of Christians in general. These two are not the same thing, but vastly diverse ; and the latter may be, and yet not the former. If we should know so much of a thousand persons one after another, and from what we observed in them should have a prevailing opinion concerning each one of them, singly taken, that they were indeed pious, and think the judgment v/e passed, v/hen we consider each judgment a-part, to be right ; it will not follow, when we consider the whole company collectively, that we shall have so high an o-pinion of our own judgment, as to think it probable, there was not one erroneous judgment in the whole thousand. We all have innumerable judgments about one thing or other, concerning religions, moral, secular, and philosophical aff*airs, eoncernirg past, present, and future matters, reports, facts, persons, things, Sec. 8cc. And concerning all the many thousand dictates of judgment that we have, we thJnk them every

one rir^hl, taken sii\p;ly ; for if there was any one that ve tlionght wrong, it would not be our judgment ; and yet there is no man, unless he is stupidly foolish, who when he considers all in the gios';, will say he thinks that every opinion he is of> concerning all persons and thin:^;^ v hatsocvcr, important And trifling, is light, without the least error. But the more clearly to illustrate this matter, as it relates to visibility,or probable appearances of holiness in professors : Supposing it had been found by experience concerning precious stones, that such and such external marks were probable signs of a dia-Tiiond, and it is made evident, by putting together a great number of experiments, that the probability is as ten to one, and no more nor less ; i. c. that, take one time with another, there is one in ten of the stones that have these marks (and no visible signs to the contrary) proves not a true diamond, and no more ; then it will follow, that when I find a particular stone with these marks, and nothing to the contrary, there is a probability of ten to one, concerning that stone that it is a diamond ; and so concerning each stone that 1 find with these marks : But if we take ten of these together, it is as probable as not, that some one of the ten is spurious ; because, if it were not as likely as not, that one in ten is false, or if taking one ten with another, there were not one in ten that was false, then the probability of those, that have these marks, being 'true diamonds, would he more than ten to one, contrary to the supposition ; because that is what we mean by a probability often to one, that they are not false, viz. that take one ten with another there will be one false stone among them, and no more. Plencc if we take an hundred such stones together, the probabiliiy will be just ten to one, that there is oise false among them ; and as likely as not that there are •en false ones in the whole hundred : And the probability of the individuals must be much greater than ten to one, even a probability of •more than a hundred to one, in order to its making it probable that every one is true. It is an easy mathematical demonstration. Hence the negative of the foree,oing question by no means implies aprctcnoc of any scheme, that shall be efi'cctu-

ai to keep all hypocrites out of the church, and for the establishing in that sense a pure church.

When it is said, those who are admitted, Sec. ought to be by profession godjy or gracious persons, it is not meant, they should merely profess or say that they are converted, or are gracious persons, that they know so, or think so ; but that they profess the great things wherein Christian piety consists, viz. a supreme respect to God, faith in Christ, 8cc. Indeed it i^ necessary, as men would keep a good conscience, that they should think that these things are in them, which they profess to be in them ; otherwise they are guilty of the horrid wickedness of wilfully making a lying profession. Hence it is supposed to be necessary, in order to men's regularly and with a good conscience coming into communion with the church of Christ in the Christian sacraments, that they themselves should suppose the essential things, belonging to Christian piety, to be in them.

It does not belong to the present question, to consider and determine what the nature of Christian piety is, or wherein it consists. This question may be properly determined, and the determination demonstrated, without entering into any controversies about the nature of conversion, &c. Nor does an asserting the negative of the question determine any thing how particular the profession of godliness ought to be, but only, that the more essential things, which belong to it, ought to be professed. Nor is it determined, but that the public professions made on occasion of persons' admission to the Lord's supper, in some of our churches, who yet go upon that principle, that persons need not esteem themselves truly gracious in order to a coming conscientiously and properly to the Lord's supper ; I say, it is not determined but that some of these professions are suflicient, if those that made them were taught to use the words, and others to understand them, in no other than their proper meaning ; and principle and custom had not established a meaning very diverse from it, or perhaps an use of the words without any distinct and clear determinate meaning^.

Vol. I. W

PART SECOND.

Reasons for the Negative of the foregoing ^ticstion.

HAVING ihus explained what I mean, when I say, That none oui^hl to be admitted to the communion and privileges of members of the visible church of Christ incomplete standing, but such as are in profession and in the eye of the church's Christian judi^ment, godly or gracious persons : I now proceed to observe some things which may tend to e-vincc the truth of this position. And here,

I. I begin with observing: I think it is both evident by the -word of God, and also granted on all hands, that none ought to be lidmilted as members of the visible church of Christ but \isible saints and professing saints, or visible and professing Christians. We find the word saint, when applied to men, used two ways in the New Testament. The word in some places is so used as to mean those that are real saints, who are converted, and are truly gracious persons ; as 1 Cor. vi. 2. " Do ye not know that the saints shall judge the world ?" Eph. i. 18." The rirJics of the glory of his inheritance in the saints." Chap. iii. 17, 18. " That Christ may dwell in your hearts by faith, that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth," Sec. 3 Thess. i. 10. " When he shall come to be glorified in his saints, and admired in all them that believe." So Rev. v. 8. Chap. viii. 4, and xi. 18, and xiii. 10, and xiv. 12, and xix. 8. In other places the word is used so as to have respect not only to real saints, but to such as were saints in visibility, appearance, and profession ; and so were outwardly, as to what concerns their acceptance among men and their outward treatment and privileges, of the company of saints. So the word is used in very many places, which it is needless to mention, as every one acknowledges it.

In like manner we find the word Christian used two ways. The word is used to express the same thing as a riglitcous man that shall be saved," 1 Pet. iv. 16, 17, 18. Elsewhere

it is so used as to take in all that were Christians by profession and outward appearance ; Acts xi. 26. So there is a twofold use of the word disciples in the New Testament. There were disciples in name, profession, and appearance ; and there were those whom Christ calls disciples indeed, John viii. 30, 31. The word is a,>,Yi^w<;, truly. The expression plainly supposes this distinction of true or real disciples, and those who were the same in pretence and appearance. See also Luke xiv. 25, 26, 27, and John XV. 8. The same distinction is signified, in the New Testament, by those that live, being alive from the dead, and risen with Christ, 2 Cor. iv. 11, Rom. vi. 11, and elsewhere) and those who have a name to live, having only a pretence and appearance of life. And the distinction of the visible church of Christ into these two, is plainly signified of the growth of the good ground, and that in the stony and thorny ground, which had the same appearance and show with the other, until it came to wither away ; and also by the two sorts of virgins, Matth, xxv. who both had a shew, profession, and visibility of the same thing. By these things and many others which might be observed, it appears that the distinction of real saints and visible and professing saints is scriptural, and that the visible church was made up of these two, and that none are according to Scripture admitted iiito the visibly church of Christ, but those who are visible and professing saints or Christians. And it is the more needless to insiut longer upon it, because it is not a thing in controversy. So far as my small reading will inform me, it is owned by all Protestants. To be sure, the most eminent divine in Ncw-england, who has appeared to maintain the Lord's supper to be properly a converting ordinance, was very full in it. In his Afiiieal to the Learned^ in the title page, and thiough the Treatise, he supposes that all who come to the Lord's supper, must be visible saints, and sometimes speaks of them as professing saints, page 85, 86 : And supposes that it is requisite in order to their being admitted to the communion of the Lord's table, that they make a personal, public profession of their faith and repentance to the just satisfaction of the churchj

page 9X, 94. In these things the whole of the position that I would prove is in effect granted. If it be allowed (as it is allowed on all sides) that none oup^ht to be admitted to the coiiu-nmiion of the Christian visible church, but visible and professing saints or Christians ; if these words are used in any propriety of speech, or in any agreement with Scripture representations, the whole of that which I have laid down is either implied or will certainly follov/.

As real saints are the same with real converts, or really gracious persons, so visible saints are the same with visible converts, or those that arc visibly converted and gracious persons. Visibility is the same with manifestation or appearance to our view and apprehension. And, therefore, to be visibly a gracious person, is the same thing as to be a truly gracious person to our vieW; apprehension, or esteem. The distinction of real and vinible does not only take place with regard to saint-ship or holiness, but with regard to innumerable other things. There is visible and real truth, visible and real honesty, visible and real money, visible and real gold, visible and real diamonds, &c. &c. ruiblc and rra/are words that stand related one to another, as the words real and nmnirii--^ or true and afi-pctre7U. Some seem to speak of visibility with regard to saint-ship or holiness, as though it had no reference to the reality, or as though it were a distinct reality by itself, as though by visible saints were not meant those who to appearance are real saints or disciples indeed, but properly a distinct sort of saints, which is an absurdity. There is a distinction between real money and visible money, because all that is esteemed •money and passes for money, is not real money, but some is false and counterfeit. But yet by visible money, is not meant that which is taken and passes for a difll'erent sort of money from true money, but thereby is meant t!ut which is esteemed and taken as real money, or which has that appearance that recommends it to men's judgment and acceptance as true money ; though men mi.y be deceived, and some of it may finally prove not to be s.o.

There arc not pixipt r'y two sorls of saints spoken of in scripture : Thou2;h the voi d f>uii.l5 may be ^\\i\ indeed to be

»used two ways in scripture, or used so as to reach two sorts of persons ; yet the word has not properly two significations in the New Testament, any more than the word gold has two significations among us. The word gold among us is so used as to extend to several sorts of substances ; it is true, it extends to true gold, and also to that which only appears to be gold, and is reputed gold, and by that appearance or visibility some things that are not real gold obtain the name of gold ; but this is not properly through a diversity in the signification of the word, but by a diversity of the application of it, through the imperfection of our discerning. It does not follow that there are properly two sorts of saints, because there are some who are not real saints, that yet being visible or seeming saints do by the shew and appearance they make obtain the name of saints, and are reputed saints, and whom by the rules of scripture (which are accommodated to our imperfect state) we are directed to receive and treat as saints ; any more than it follows that there are two sorts of honest men, because some >vho are not truly honest men, yet being so seemingly or visibly, do obtain the name of honest men, and ought to be treated by us as such. So there are not properly two distinct churches of Christ, one the real, and another the visible ; though they that are visibly or seemingly of the one only church of Christ, are many more than they who are really of his church ; and so the visible or seeming church is of larger extent than the real.

Visibility is a relative thing, and has relation to an eye that views or beholds. Visibility is the same as appearance or exhibition to the eye ; and to be a visible saint is the same as to appear to be a real saint in the eye that beholds ; not the eye of God, but the eye of man. Real saints or converts are those that are so in the eye of God ; visible saints or converts are those who are so in the eye of man ; not his bodily eye, for thus no man is a saint any more in the eye of a man than he is in the eye of a beast; but the eye of his mind, which is his judgment or esteem. There is no more visibility of holiness in the brightest professor to the eye of our bodies, without the exercise of the reason and judgment of our minds,

than may be in a macliinc. But notliin?^ short of an appar. ent probability, or a probable exhibition, can amount to a visibility to the eye of man*3 reason or judj^mcnt. The eye which Gofl has given to man is the eye of reason ; and the eye of a Christian is reason snnctined, regulated, and enlighiencd, by a principle of Christian love. But it ira* plies a contradiction to say, that tha4^ is visible to the eye of reason, which does not appear probable to reason. And if there be a man that is in this sense a visible saint, he is in the eye of a rational judgment a real saint. To say a man is visibly a saint, but not visibly a real saint, but only visibly a visible saint, is a very absurd way of speaking ; it is as much ns to say, he is to appearance an appearing saint ; which is in effect to say nothing, and to use words without signification. The thing which must be visible and probable, in order to vis-ible saintship, must be saintship itself, or real grace and true holiness ; not visibility of saintship, not unregenerate morality, not mere mora! sincerity. To pretend to, or in any respect to exhibit moral sincerity, makes nothing visible beyond what is pretended to, or exhibited : For a man to have that visibly, which if he had it really, and have nothing more, would not make him a real saint, is not to be visibly a saint.

Mr. Stoddard, in his Afifieal to the Leary\cd^ seems to express the very same notion of visibility, and tliat visibility of saintship which is requii^ite to a persort's coming to the Lord's Supper, that I have here expressed. In page 10, he makes a distinction between being visibly circumcised in heart, and being ically so ; evidently meaning by the latter saving conversion ; and he allows the former, viz. a visibility of heart circumcision, to be necessary to a coming to the Lord's Supper. So that according to h.im, it is not a visibility of moral sincerity only, but a visibility of circumcision of heart, or saving conversion, that is a necessary requisite to a persons' coming to the Lord's tabic. And in what manner this must be visible, he signifies clsc\Nhcrc, when he i.llows that it must be so to a judgn:cni of charity ; a judgment of rational charily. This he expressly alhnvs over and over ; as in page 2, 3, 28, "3, 72, and ?5 : And an Imping reason to look upf?n Ihem as

FOR PULL CQMMUNION. >6r

such, page 28. And towards the close of his book, he declares himself stedfastly of the mind, that it is requisite those be not admitted to the Lord's Supper, who do not make a personal and publip profession of their faith and repentance, to the just satisfaction of the church, page 93, 94. But how he reconciled these passages with the rest of his treatise, I would modestly say, I must confess myself at a loss. And particularly I cannot see how they consist with what this venerable and ever honored author says, page 16, in these words ; " Indeed by the rule that God has given for admissions, if it be carefully attended, more unconverted persons will be admitted than converted." I would humbly inquire, how those visible qualifications can be the ground of a rational judgment, that a person is circumcised in heart, which nevertheless at the same time, we are sensible are so far from being any probable signs of it, that they are more frequently without it. The appearance of that thing surely cannot imply an appearing probability of another thing, which at the same time we are sensible is most fi'equently, and so most probably, without that other thing.

Indeed I can easily see, how that may seem visible, and appear probable to God's people by reason of the imperfect and dark state they are in, and so may oblige their charity, which yet is not real, and which would not appear at all probable to angels, who stand in a clearer light : A.nd the different degrees of light, that God's church stands in, in different ages, may make a difference in this respect. The church under the New Testament being favored by God v/ith a vastly greater light in divine things, than the church under the Old Testament. That might make some difference, as to the kind of profession of religion that is requisite, under these different dispensations, in order to a visibility of holiness ; also a proper visibility may fail in the greater number in some extraordinary case, and in exempt circumstances : But how those signs 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 sensible do oftener fail than not, and this ©rdinarily, I own myself much at a loss. Surely nothing but

appcarinf^ reason is ihe ground of a rational judgment. And indeed it is impossible in the nature of things, to form a judg« ment, which at that very time wc think to be not only without, but against probability.

If it be said, that although persons do not profess that vherein sanctifying grace consists, yet seeing they profess to believe the doctrines of the gosi^el, which God is wont to make use of in order to men*s sanciification, and are called the doctrine which is according' to godliness ; and since we see nothing in their lives to make us determine, that they have Eot had a proper effect on their hearts, we are obliged in charity to hope, that they are real saints, or gracious persons, ami to treat them accordingly, and so to receive them into the Christian church, and to its special ordinances.

I answer, this objection does in effect suppose and grant the very thing mainly in dispute ; for it supposes, that a gracious character is the thing that ought to be looked at and aimed at in admitting persons into the communion of the church ; and so that it is needful to have this charity for persons, or such a favorable notion of them, in order to our receiving them as properly qualified members of the society, and properly qualified subjects of the special privileges they are admitted to. Whereas, the doctrine taught is, that sanctifying grace is not a necessary qualification herefor, and that there is no need that the person himself, or any other, should have any imagination, that he is a person so qualified , because w c know, it is no qualification requisite in itself ; wc know the ordinance of the Lord's supper is as proper for them, that arc not so qualified as for those that are ; it being according to the design of the institution a converting ordinance, and so an ordinance as much intended for the good of the unconverted, as of the converted ; even as it is with the preaching of the gospel. Nov. if the case be so, why is there any talk about a charitable hoping they are converted, and so admitting them ? What need of any charitable hope of such a qualifica-lion, in order to admitting them to an ordinance that is as proper for those who arc without this qualification, as for those that have it ? We need not have any charitable hope of

ity such qualification in order to admit a person to hear the word preached. What need have we to aim at any thing beyond the proper qualifications ? And what manner of need of any charitable opinion or hope of any thing further ? Some sort of belief, that Jesus is the Messiah, is a qualification properly requisite to a coming to the Lord's supper ; and therefore it is necessary that we should have a charitable hope, that those have such a belief whom we admit ; though it be not necessary that we should know it, it being what none can know of another. But as to grace or Christian piety, it clearly follows, on the principles which I oppose, that if there be any visibility of it, more or less, of any sort, yet no kind of visibility or appearance, whether more direct or indirect, whether to a greater or less degree, no charity or hope of it, have any thing at all to do in the affair of admission to the Lord's supper ; for, according to them, it is properly a converting ordinance. What has any visibility or hope of a person's beiwg already in health to do in admitting him into an hospital for the use of those metiiis that are the proper appointed means for the healing of the sick, and bringing them to health ? And therefore it is needless here to dispute about the nature of visibility ; and all arguing concerning a profession of Christian doctrines, and an orderly life being a sufficient ground of public charity, and an obligation on the church to treat them as saints, are v/holly impertinent and nothing to the purpose. For on the principles which I oppose, there is no need of any sort of ground for treating them as saints, in order to admitting them to the Lord's supper, the very design of which is to make them saints, any more than there is need of some ground of treating a sick man as being a man in health, in order to admitting him into an hospital. Persons, by the doctrine that I oppose, are not taught to offer themselves as candidates for church communion under any such notion, or with any such pretence, as their being gracious persons ; and therefore surely when those that teach them, receive them to the ordinance, they do not receive them under any such notion, nor has any notion, appearance, hope or thought of it, any thing to do in the case. Vol. I. X

The aposllc speaks of the members of the Christian churchy as those that made a profession of j^odhness. 2 Cor. ix. 13. i* They glorified God for your professed subjection to the gospel of C'hrist." 1 Tim. ii. 9, 10. ^'In like manner also that women adorn themselves in modest apparel....not with costly array ; but, which bccometh women professinjj godliness, with good works." The apostle is speaking of the women that were members of that great church of Ephesus, >vhich Timothy for the present had the care of; and he speaks of ihcm as supposing that they all professed godliness. By the allowance of all, profession is one thing belonging to the visibility of Christianity or holiness, that there is in the members of the visible church. Visible holiness is an appearance or exhibition of holiness, by those things which are external, and so fall under our notice and observation. And these are two, viz. profession and outward behavior, agreeable to that profession. That profession which Ixjlongs to visible saintship, must be a profession of godliness, or real saint-ship ; for a profesoion makes nothing visible beyond what is professed. What is it, to be a saint by profession but to be by profession a true saint ? For to be by profession a false saint, is to be by profession no saint; and only to profess that, •which if ever so true, is nothing peculiar to a saint, is not to be a professing saint.

In order to a man's being properly a professing Christian, he must profess the religion of Jesus Christ : And he surely docs not profess the religion that was taught by Jesus Christ, if he leaves out of his profession the most essential things that belong to that religion. That which is most essential in that religion itself, the profession of that is essential in a profession of that religion ; for (us I have observed elsewhere) that which is most essential in a thing, in order to its being truly denominated that thin^, the same is essentially necessary to be expressed or signified in any exhibition or declaration of that thing, in order to its being truly denominated a declaration or exhibition of that thing. If wc take a more inconsiderable part of Christ's religion, and leave out the main and most essential, surely what we have cannot be properly call-

cd the religion of Jesus Christ : So if we profess only a less important part, and are silent about the most important and «ssenlial part, it cannot be properly said that we profess the religion of Jesus Christ. And therefore we cannot in any propriety be said to profess the Christian or Christ's religion, unless we profess those things wherein consists piety of heart, which is vastly the most important and essential part of that religion that Christ came to teach and establish in the world, and is in effect all; being that without which all the rest that belongs to it, is nothing, and wholly in vain. But they who are admitted to the Lord's supper, proceeding on the principles of those who hold it to be a converting ordinance, do in no respect profess Christian piety, neither in whole nor in part, neither explicitly nor implicitly, directly nor indirectly ; and therefore are not professing Christians, or saints by profession. I mean, though they may be Godly persons, yet as they come to the ordinance without professing godliness, they cannot properly be called professing saints.

Here it may be said, that although no explicit and formal profession of those things which belong to true piety, be required of them ; yet there are many things they do, that are a virtual and implicit profession of these things : Such as their owning the Christian covenant, their owning God the Father, Son and Holy Ghost, to be their God ; and by their visibly joining in the public prayers and singing God's praises, there is a shew and implicit profession of supreme respect to God and love to him ; by joining in the public confessions, they make a shew of repentance ; by keeping sabbaths and hearing the word, they make a shew of a spirit of obedience ; by offering to come to sacraments, they make a shew of love to Christ and a dependance on his sacrifice.

To this I answer : It is a great mistake, if any one imagines, that all these external performances are of the nature of a pofession of any thing at all that belongs to saving grace, as they are commonly used and understood : And to be sure none of them are so, according to the doctrines that are taught and embraced, and the customs that are established m such churches as proceed on the foot of the principles fore^'

n-icntioned. For what is professing, but exhibiting, uttering, or declaring, either ])y inttlligible words, or by other established signs that are equivalent ? Bnt in such churches, neither their publicly saying, that they avouch God the Father, Son, and Iloly Ghost, to be their God, and that they give themselves up to him, and promise to obey all his commands, nor their coming to the Lord's supper, or to any other ordinances^ are taken for expressions or signs of any thing belonging to the essence of Christian piety. But on the contrary, the public doctrine, principle, and custom in such churches establishes a diverse use of these words and signs. People are taught tliai they may use them all, and not so much as make any pretence to the least degree of sanctifying grace ; and this is the established custom : So they are used, and so they arc understood. And therefore whatever some of these words and signs may in themselves most properly and naturally import or signify, they entirely cease to be significations of any such thing among people accustomed to understand and use them otherwise ; and so cease to be of the nature of a profession of Christian piety. There can be no such tiling among such a people, as either an explicit or implicit profession of Godliness by any thing which (by their established doctrine and cus-ton») an unrcgenerate man may and ought to say and pcrfonn, knowing himself to be so. For let the words and actions otherwise signify what they will, yet that people have in effect agreed among themselves, that persons who use them, need not intend ihcm so, and that others need not understand them so. And hence they cease to be of the nature of any pretension to grace. And surely it is an absurdity to say, that men openly and solemnly profess grace, and yet do not so much as pretend to it. If a certain people should agree,and it sliouid be an established principle among them, that men might and ought to use such and such words to ther neighbors, which according to their proper signification were a profession of entire love and devoted friendship towards the man they speak to, and yet not think that he has any love in his heart to him, yea, and know at the same tinic tliat he had q xcigning enmity a^-air.tl him ; and it was known that this wa^

the established principle of the people ; would not these ■words, whatever their proper signification was, entirely cease to be any profession or testimony of friendship to his ncit^h-bor ? To be sure, there could be no visibiUty of it to the eye of reason.

Thus it is evident, that those who are admitted into the church on the principles that I oppose, are net professing saints, nor visible saints ; because that thing which alone is truly saintship, is not what they profess, or make any pretence to, or have any visibility of, to the eye of a Christian judgment. Or if they in fact be visible and professing saints, yet, they are not admitted as such ; no profession of true saint-ship, nor any manner of visibility of it, has any thing to do in the affair.

There is one way to evade these things, which has been taken by some. They plead, although it be true, that the scripture represents the members of the visible church of Christ as professors of godliness ; and they are abundantly called by the name of saints in scripture, undoubtedly because they "were saints by profession, and in visibility, and the acceptance of others; yet this is not with any reference to saving holi-ness,but to quite another sort of saintship, viz. moral sincerity ; and that this is the real saintship, discipleship, and godliness, "which is professed, and visible in them, and with regard to ■which, as having an appearance of it to the eye of reason, they have the name of saints, disciples. Sec. in scripture.

It must be noted, that in this objection the visibility is supposed to be of real saintship, discipleship, and godliness, but only another sort of real godliness, than that which belongs to those who shall finally be ov.'ncd by Christ as his people, at the day of judgment.

To which I answer. This is a mere evasion ; the only one, that ever I saw or heard of; and I think the only one possible. For it is certain, they are not professors of sanctifying grace, or true saintship : The prir-ciple proceeded on, being, that they need make no pretence to that ; nor has any vi^,ibility of saving holiness anything to do in the affair. If then they bave any holiness at all, it must be of another sort. And if

\ri QUALIFICATIONS

this evasion fails, all fails, and ihe whole matter in debate must be given up. Therefore I desire that this matter may be impartially considered and examined to the very bottom ; and that it may be thoroughly inquired, ^vhethcr this distinction ofthe"re two s(.rts of real Christianity, j^odliness, and holiness, is a distinction, that Christ in his word is the author of; or whether it be an human invention of somethinij which the New Testament knows nothinij of, devised to serve and maintain an hypothesis. And here I desire that the following things may be observed.

1. According; to this hypothesis, the words saints, disci* pies, and Christians, are used four nays in the New Testa-rnent, as applied to four sorts of [jersons. (1.) To those that in truth and reality are the heirs of eternal life, and that shall judge the world, or have indeed that saintship which is saving. (2.) To those who profess this, and pretend to and make a fair shew of a supreme regard to Christ, and to renounce the "World for his sake, but hjivc not real ground for these pretences and appearances. (3.) To those who,altl^ough they have not saving grace, yet have that other sort of real godliness or saintship, viz. moral sincerity in religion ; and so are properly a sort of real saints, true Christians, sincerely godly persons, and disciples indeed, though they h.ave no saving grace. And (4.) to those who make a profession and have a visibility of this latter sort of sincere Christianity, and are nominally-such kind of saints, but arc not so indeed. So that here are two sorts of real Christians, and two sorts of visible Christians; two sorts of invisible and real churches of Christ, and two sorts of vibibic churches. Now will any one that is well acquainted with the New Testament say, there is in that the least appearance or shadow of such a fourfold use of the words, saints, disciples, Sec. ? It is manifest by what was observed before, that these words are there used but two ways ; and that those of mankind to whom these names are applied, arc there distinguished into but two sorts, viz. Those w ho have really a saving interest in Christ, spiritual conformity and union to him, and those who have a name for it, as having a profession and appearance of it. And this is further evi-

dent by various representations, which we there find of the visible church ; as in the company of virgins that went forth to meet the bridegroom, we find a distinction of them into but two sorts, viz. The wise that had both lamps and oil j and those who had lamps indeed like the wise virgins (therein having an external shew of the same thing, viz. oil) but really had no oil ; signifying that they had the same profession and outward shew of the same sort of religion, and entertained the same hopes with the wise virgins. So when the visible church is represented by the husbandman's floor, we find a distinction but of two sorts, viz. the wheat and the chaff. So again, when the church is compared tcf the husbandman's field, we find a distinction but of two sorts, the wheat and the tares, (which naturalists observe) show or appear exactly like the wheat, until it comes to bring forth its fruit; representing, that those who are only visible Christians, have a visibility or appearance of the nature of that wheat, which shall be gathered into Christ's barn ; and that nature is saving grace.

2. It is evident, that those v/ho had the name of disciples in the times of the New Testament, bore that name with reference to a visibility and pretence of the same relation to Christ, which they had who should be finally owned as his. This is manifest by John viii. 39, 31. " As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him. If ye continue in my word, then are ye my disciples indeed." (Compare Luke xiv. t25, 26, 27, and John xv. 8.) The phrase, disciples indeed, is relative ; and has reference to a visibility, pretence, or name, only, which it is set in opposhion to, and has a reference to that name and visibility that those, who then bore the name of disciples, had ; which makes it evident, that those who then bore the name of disciples, had a visibility and pretence of the same discipleship Christ speaks of, which he calls true disci-pleship, or discipleship indeed ; for true discipleship is not properly set in opposition to any thing else but a pretence to the same thing, that is not true. The phrase, gold indeed, is in reference and opposition to something that has the appearance of that same metal, and not to an appearance of brarss.

lr6 QUALIFICATIONS

If there were {mother sort of real discipleship in those days, besides savinc^ discipleship, persons miijht be Christ's disciples indeed, or truly (as the word in thti original is) without continuing in his word, and withont selling all that they had. and witliout hating father and motlicr and their own lives, for his sake. By this it api>ears, that those who bore the name of disciples in those times were distinguished into but two sorts, disciples in name or visibility, and disciples indeed ; and that the visibility and profession of the former was of the disciple-ihip of thclalter.

3. The same thing is evident by 1 John ii. 19. " They went out from us, because they were not of us : If they had been of us, they would no doubt have contmued with us.'* The words naturally suggest and imply, that those professing Christians, who at last proved false, did, before they went out, seem to belong to the society of the true saints, or those endued with persevering grace and holiness ; they seemed to be of their number, i. e. They were so in pretence and visibility, and so were accepted in the judgment of charity.

4. The name and visibility, that nominal or visible Christians had in the days of the New Testament, was of saving Christianity, and not of moral sincerity ; for they had a name to live, though many of them were dead, Rev.iii. 1. Now it is very plain what that is in religion which is called by the name of life, all over the New Testament, viz. saving grace ; and I do not know that any thing else, of a religious nature, is ever so called.

5. The visibility, that visible Christians had of saintship in the apostles' days, was not of moral sincerity, but gracious sincerity, or saving saintship. For they are spoken of as being visibly of the number of those saints who shall judge the world, and jud(;e angels. 1 Cor. vi. 1,2,3. '' Dare any of you, having a matter against another, go to law before the unjust, and not before the saints ? Do ye not know, that the saints shall judge the world ? And if the world shall be judged BY YOU, are ye unworthy to judge the smallest matters ? Know ye not that WIC shall judge angels r" These things do manifestly im[)ly, tluit if the Christian Corinthians

were what they supposed they Avere, and what they professed to be, and what they were accepted to be, they were some of those saints who at the day of judgment should judge angels and men.

6. That the visibility was not only of moral sincerity, but saving gi*ace, is manifest, because the apostle speaks of visible Christians as visible " members of Christ's body, of his flesh, and of his bones, and one spirit with him, and temples of the Holy Ghost,'* Eph. v. 30, and I Cor. vi. 16, 19. And the Apostle Peter speaks of visible Christians as those who ^.vere visibly such righteous persons as should be saved ; and that are distinguished from the ungodly, and them that obey-not the gospel, who shall perish. 1 Pet. iv. 16, 17, 18. « Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God oil this behalf. For the time is come that judgment must begin at the house of God ; and if it first begin at US," (us Christians, comprehending himself, and those to whom he wrote, and all of that sor^) ^- what shall the end of them be that obey not the gospel of God ? And if the righteous scarcely be saved, where shall the ungodly and sinner appear ?"

7. That the visibility was not merely of moral sincerity, but of that sort of saintship which the saints in heaven have, is manifest by this, that they are often spoken of as visibly belonging to heaven, and as of the society of the saints in heaven. So the apostle in his Epistle to the Ephesians speaks of them as visibly of the same household or family of God, a part of vrhich is in heaven. Chap. ii. 19. " Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." Together with the next chapter, Ver. 15. " Of whom the whole family in heaven and earth is named." Where the context and continuation of discourse demonstrate, that he is still speaking of the same family or household he had spoken of in the latter part of the preceding chapter. So all visible Christians arc spoken of as visibly the children of the church \vhich is in heaven. Gal. iv. 26. " Jerusalem which is above, is free, v/hich is the mother of us all." The same apostle speaks of visible Christ-

VoL. l. Y

ians as being visibly come to the heavenly city, and having joined tlie glorious company of angels there, and as visibly belonging to the " general assembly and church of the firstborn, that are written in heaven, and to the spirits of just men made perfect," Ileb. xii. 22, 23. And elsewhere they are spoken of as being visibly of the number of those who have their " names written in the book of life," Rev. iii. 5, and xxii. 19. They who truly have their names written in the book of life, are God's true saints, that have saving grace ; as is evident bjr Kev. xiii. 8. " And all that dwell on the earth, shall worship him, whose names are not written in the book of life of the Lamb, slain from the foundation of the world." And chap. XX. 12. " And another book was opened, which was the book of life." Ver. 15. " And whosoever was not found written in the book of life, was cast into the lake of fire." We are told, in the conclusion of this chapter, how they were disposed of whose names were not written in the book of life ; and then the prophet proceeds, in the next chapter, to tell us, how they were disposed of whose names were found there written, viz. that they were admllted into the New Jerusalem. Ver. 27. " And there shall in no wise enter into it any thing that dc-filcth, neither whatsoever worketh abomination, or makelh a lie ; but they which are written in the I^amb's book of life." And yet in the next chapter it is implied, that some who were not truly gracious persons, and some that should finally perish, were visibly of the number of those that had both a part in the New Jerusalem, and also their names written in the book of life. Ver. 19. " And if any man shall take away from the words of the book of this prophecy, God shall take away hi.s part out of the book of life, and out of the holy city." 8. That baptism, by which the primitive converts were admitted into the church, was used as an exhibition and token of their being visibly " regenerated, dead to sin, alive to God, having the old man crucified, being delivered from the reigning power of sin, being made free from sin, and become the servants of righteousness, those servants of God that have their fruit unto that holiness whose end is everlasting life ;" as it is evident by Horn. vi. throughout. In the former part of the chapter, he speaks of the Christian Romans, as <' dead

to sin, being buried with Christ in baptism, having their old man crucified with Christ," &c. He does not mean only, that Iheir baptism laid them under special obligations to these things, and was a mark and token of their engagement to be thus hereafter ; but was designed as a mark, token, and exhibition, of their being visibly thus already. As is most manifest by the apostle's prosecution of his argument in the following part of the chapter. Ver. 14. « For sin shall not have dominion over you, for ye are not under the law, but under grace." Ver. 17, 18. " God be thanked, ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness." Ver. 22. " But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life."

9. It is evident, that it is not only a visibility of moral sincerity in religion, which is the scripture qualification of admission into the Christian church, but a visibility of regeneration and renovation of heart, because it was foretold that God's people and the ministers of his house in the days of the Messiah, should not admit into the Christian church any that were not visibly circumcised in heart. Ezek. xliv. 6....9. " And thou shalt say to the rebellious, even to the house of Israel, thus saith the Lord God, O ye house of Israel, Let it suffice you of all your abominations, in that ye have brought into my sanctuary strangers uncircumcised in heart, and un-circumcised in flesh, to be in my sanctuary to pollute it, even my house, when ye offer my bread, the fat, and the blood ; and they have broken my covenant, because of all your abominations : And ye have not kept the charge of mine holy things, but ye have set keepers of my charge in my sanctuary for yourselves. Thus saith the Lord, no stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel."

The venerable author of the Apfieal to the Tjcarncd^ says, page 10, « That this scripture has no particular reference tq

!!• QUALIFICATION&

the Lord*s supper." I answer, though I do Kot siipi.ose u has merely a reference to that ordimince, yet I thiiik it manifest, that it has a reference to admitting persons iulo tlie Christian cliurch, and to external chinch prifilcgcs. It raight be easy to prove, that these nine last chapters ofEzckiel muRt be a vision and prophecy of the state of things in the church of God in the Messiah's days : But I suppose it >vill not be denied, it being a thing wlicreindivines are so generally agreed. And I suppose, none will dispute but that by the hou^e of God and his sanctuai-y, vhich it is here foretold the uncircum-cised in heart should not be admitted into in the days of the gospel, is meant the same house, sanctuary, or temple of God, that the prophet had just before been speaking of, in the foregoing part of the same chapter, and been describing throughout the four preceding chapters. But we all know, that the New Testament house of (iod is his church. Heb. iii. 3. " For this man was counted worthy of more glory than Moses, inasmuch as he who builded the house, hath more honor than the house." Ver. 6. '^ But Chiist as a son over his own house, whose house are we," Sec. 2 Tim. ii. 20. In a great house there are not only vessels of gold and silver, bui also of wood and of earth," &c. 1 Tim. iii. 15. " That thou may est know how thou oughtest to behave thyself in the house of God, which is the church of the living God." Eph. ii. 20, 21. " And are built upon the foundation of the prophets and apostles, Jesus Christ himself being the chief corner stone ; in whom all the building fitly framed together, groweth into an holy temple in the Lord." 1 Cor. iii. 9. " Ve are God's building." Ver. 16. Know ye not, that ye arc the temple of God :" 1 Pet. ii. 5. " Ye also as lively stones are built up a spiritual house." Chap. iv. 17. " For the time is come that judgment must begin at the house of God : And if it begin at us, what shall the end be ?"' Sec. Ilcb. x. 21. " And having an high priest over the house of God." Ezckiel's temple is doubtless the same that it is foretold the Messiah should build. Zcch. vi. 12, l.'l. *' The man whose namj is the branch....he aliall build the temple of I he Lord, even he shall build the temple of the LurJ.'' A::.I wImi t!.c ic.nple that Chiisi

fcuilds is, the ap^ostle tells us, Heb. iii. 3, 6. The temple that Ezekiel in his vision was bid to observe the measures of, as it was measured with a reed, (Ezek. xl. 3, 4 ) we have reason to think, was the same the Apostle John in his vision was bid to measure with a reed. Rev. xi. 1. And when it is here foretold, that the uncircuraciscd in heart should not enter into the Christian sanctuary or church, nor have communion in the offerings of God's bread, of the fat and blood, that Avere made there, I think so much is at least implied, that they should not have communion in those ordinances of the Christtian sanctuary, in which that body and blood of Christ v/erc symbolically represented, which used of old to be symbolically represented by the fat and the blood. For the admission into the Christian church here spoken of, is an admission into the visible, and not the myt.lical church ; for such an admission is spoken of as is made by the officers of the church. And I suppose it will not be doubted, but that by circumcision of heart is meant the spiritual renewing of the heart ; not any common virtues, which do not in the least change the nature, and mortify the corruption of the heart; as is held by all orthodox divines, and as Mr. Stoddard in particular abundantly insisted. However, if any body disputes it, I desire that the ,scripture may be allowed to speak for itself ; for it very often speaks of circumcision of heart ; and this every where, both in the Old Testament and New, manifestly signifies that great change of heart that was typified by the ceremony of circumcision of the flesh : The same which afterwards was signified by baptism, viz. regeneration; or else the prop.rcss of that work in sanctification ; as we read of the washing of regeneration, &c. The apostle tells us what was signified both by circumcision and baptism. Col. ii. 11, 12. " In whom also ye are circumcised with the circumcision made without hands, in putting off the sins of the flesh by the circumcision of Christ, buried with him in baptism ; wherein also you are risen with him, through the faith of the operalion of God.'* Where I would observe by the way, he speaks of all the members of the church of Colosse as visibly circumcised with this circumcision j agreeable to Ezekiel's propliccy, tiiat the mem*

bers of the Christian church shall visibly have this circumcv sion. The apostle speaks in like inanncr, of the members of the church of Philippi as spiritually circumcised (i. e. in profession and visibility) and IcUs wherein this circumcision appeared. Philip, iii. 3. " Tor we are the circumcision, which •worship Cod in the spirit, and rejoice in Christ Jesus, and have no conHclcnce in tlic flesh." And in Horn. ii. 28, 29, the apostle speaks of this Cnrislian circumcision and Jewish circumcision together, calling the former the circumcision of the heart. " But lie is not a Jew which is one outwardly^ neither is that circumcision vrhich is outward in the FLl'.SH ; but he is a Jew, which is one inwardly, and circumcision is that of //if AfG/V, in the spirit, not in tl.e letter ; whose praise is not of men, but of God." And whereas in this prophecy of Ezek-iel it is foretold, that none should enter into the Christian sanctuary or church, but such as are circumcised in heart and circumcised in flesh ; thereby I suppose is intended, that none should be admitted but such as were visibly regenerated, and also baptised with outward baptism.

By the things which have been observed, I think it abundantly evident, that the sainlship, godliness, and holiness, of which, according to scripture, professing Christians and visible saints do make a profession and have a visibility, is not any religion and virtue that is the result of common grace, or moral sincerity (as it is called) but saving grace. Yet there are many other clear evidences of the same thing, which may in some measure appear in all the following part of this discourse. W'licrefore,

II. I come now to another reason, why I answer the question at first proposed, in the negative, viz. That it is'a duty which in an ordinary state of things is required of all that are capable of it, to make an explicit open profession of the true religion, by owning God*s covenant; or, in other words, professedly and verbally to unite themselves to God in his covenant, by their own public act.

Here I wi)uld (first) prove this point ; and then (secondly) draw the consequence, and shev.' how this demonstrates th« thing in debate.

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J^irsL...! shall endeavor to establish this point, viz. That it is the duty of God's people thus publicly to own the covenant j and that it was not only a duty in Israel of old, but is so in the Christian church, and to the end of tlie world ; and that it is a duty required of adult persons before they come to sacraments. And this being a point of great coiiscquence in this controversy, but a matter seldom handled (though it seernsto be generally taken for granted) I shall be the nibre particular in the consideration of it.

This not only seems to be in itself most consonant to reason, and is a duty generally allowed in New England, but is evidently a great institution of the word of God, appointed as a very important part of that public religion by which God's people should give honor to his name. This institution we have in Deut. vi. 13. " Thou shait fear the Lord thy God, and serve him, and shalt swear by his name." It is repeated, chap. X. 20. " Thou shalt fear the Lord thy God, him Bhalt thou serve, and to him shalt thou cleave, and swear by his name." In both places it might have been rendered ; thou shalt swear in his name, or into his name. In the original, bis/rmo, the prefix is bethy which signifies in or into, as well as by. And v/hereas, in the latter place, in our translation, it is said, to him shalt thou cleave, and swear by his name, the words are thus in the Hebrew, zidho thidhbak ub-hifihino tisshabheang. The literal translation of which is, into him shalt thou cleave [or unite] and into his name shalt thou swear. There is the same prefix, beth, before him, when it is said, thou shalt cleave to him, as before his name, when it is said, thou shalt swear by his name. Swearing into God's name, is a very emphatical and significant way of expressing a person's taking on himself, by his own solemn profession, the name of God, as one of his people ; or by swearing to or covenanting with God, uniting himself by his own act to the people that is called by his name. The figure of speech is something like that by which Christians in the New Testament are said to be baptized Et?To ovo/>ca, into the name of the Father, the Son, and the Holy Ghost. So Christians arc said to be baptized into Christ, Gal. iii. 17. This swearing by the

name, or into the name of the Ivord, is so often, and in such & nianner spoken of by ihc prophets as a £^reat duty of Ciod's solemn public Morship, as much as praying or sacrificing, that it would be unreasonable to understand it only, or chiefly, of occasionally taking an oath before a court of judicature, irhich, it may be, oik; tenth part of the people never had occasion to do once in their lives. If we v»cH consider the matter, we shall see abundant reason to be satisfied, that the thing intended in this instituiion was publicly covenaniinj^ with God. Covenanting in scripture is very often called by the name of swearing, and a covenant is called an oath.* And particularly^ (iod's covenant is called his oath, Deut. xxix. 12, " That ihou shouldst enter into covenant m ith tiie Lord thy God, and into his oath." Vcr. 14. " Neither with you only do I make this covenant and this oath." 1 Chron. xvi. 15, 16. " Be ye mindful always of his covenant : Even of the covenant which he made with Abraham, and his oath urUo Isaac" 2 Chron. XV. 12. " And they entered into covenant to seek the Lord God of their fathers." Ver. 14, 15. "And they sware unta the Lord with a loud voice : And all Judah rejoiced at the oath." Swearing to the Lord, or swearing in, or into the name of the Lcrd, are equipollent expressions in the Bible. The prefixes bct/i and /.a?nccl are evidently used indifferently in this case to signify the same tiling. Zeph. i. 5. *' That swear by the Lord, and that swear by Malcham." The word translated to the Lord^ is Laihovah^ with the prefix lamed ; but /• Malcham is Bcmalcharn with the prefix beth into Malcham. In \ Kings xviii. 32, it is said,'' Elijah built an altai- in the name of the Lord ;" bcshcm. Here the prefix bcth is manifcsily of the same force with lumcd^ in 1 Kings viii. 44. " The house I have built for thy name or to thy name ;" Icfthem,

God's people in swearing to his name, or into his name, according to the institution, solemnly professed two things, viz. their faith and obedience. The former part of this profession of religion was called. Saying, the Lord livcth. Jer. v.

• As Gen. xxi. 23, to the end, xxvi. 28, to the end, xxxi. 44. 53. J«^sh. ii. 18, &c. I Sam. xx. 16, 17 42. a Kings xi. 4. Eccl. viii. a, EzcV.. xvi. 59, xvii. lb, and many other places.

2. " And though they say, the Lord liveth, yet surely they swear falsely." Ver. 7. " They liave sworn by them that are no gods :" That is, they had openly professed idol worship. Chap. iv. 2. " Th«u shalt swear, the Lord liveth, in truth, in judgment, and in righteousness ; and the nations shall bless themselves in him, and in him shall they glory." (Compare this with Isa. xlv. 23, 24, 25.) Jer. xliv. 26. " Behold 1 have 3worn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, the Lord liveth :" i. e. They shall never any more make any profession of the true God, and of the true religion, but shall be wholly given up to Heathenism, See also Jer. xii. 16, and xvi. 14, 15, and xxiii. 7, 8. Hos. iv. 15. Amos viii. 14, and ver. 5.

These words CHAI JEHOVAH, Jehovah liveth, summarily comprehended a profession of faith in that alisufficiency and immutability of God, which is implied in the name JEHOVAH, and which attributes are very often signified in scripture by God's being the LIVING GOD, as is very manifest from Josh. iii. 10, i Sam. xvii 26, 36. 2 Kings xix. 4fi J 6. Dan. vi. 26. Psal. xviii. 46, and innumerable other places.

The other thing professed in swearing into the Lord was obedience, called, Walking in the name of the Lord. Micali 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 beihy beshem^ as they were said to swear bcsheniy in the name, or into the name of the Lord.

This institution) in Deuteronomy, of swearing into the name of the Lord, or visibly and explicitly uniting themselves to him in covenant, was not prescribed as an extraordinary duty, or a duty to be performed on a return from a general a-postacy, and some other extraordinary occasions : But is evi-tlcntly mentioned in the institution, as a part of the public worship of God to be performed by all God's people, properly belonging to the visible worshippers of Jehovah ; and so it is very often mentioned by tlie prophets, as I observed before^

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and could largely demonstrate, if there was occasion for it, and would not loo much lengthen out this discourse.

And this was not only an institution belonging to Israel under the Old Testament, but also to Gentile converts, and Christians under the New Testament. Thus God declares concerning the Gentile nations, Jer. xii. 16. « If they will diligently learn the ways of my people, to swear by my natne, the Lord livcth, as they taught my people to swear by Baal : Then shall they be built in the midst of my people," i. e. They shall be added to my church ; or as the Apostle Paul expresses it, Eph. iii. 19....22. " They shall be no more strangers and foreigners, but fellow citizens with the saints, and of the household of God, and be built upon the foundation of Christ ; in whom all the building, fitly framed togeth* cr, 8cc. In whom they also shall be builded for an habitation of God through the Spirit.'* So it is foretold, that the way of public covenanting should be the way of the Gentiles joining themselves to the church in the days of the gospel, Isa. xliv. o, 4, 5. ''I will pour water upon him that is thirsty, and floods upon the dry ground ; I will pour my Spirit upon thy seed, and my blessing upon thine offspring, and they shall spring up as among the grass, as willows by the water courses ; one shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord." As subscribing an instrument whereby they bound themselves to the Lord. This was subscribing and covenanting themselves into the name of Israel, and swearing into the name of the Lord, in the language of those forcmentioned texts in Deuteronomy. So taking hold of God's covenant, is foretold as the way in which the sons of the stranger in the days of the gospel should be joined to Ciod*s church, and brought into God*s sanctuary, and to have communion in its worship and ordinances, in Isa. hi. 3, 6, 7. So in Isa. xix. 18, the future conversion of the Gentiles in the days of tlie gospel, and their being brought to profess the true religion, is expressed by that, that they should swear to the Lord of Hcsts. '' In that day shall five cities in live land of V.'^\ pt speak ihc language of Canaan, and sv.car t«

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the Lord of Hosts." So in Jcr. xxiii. 5....8, it seems to be plainly foretold, that after Christ is come, and has wrought out his great redemption, the same way of publicly professing faith in the allsuflicient and immutable God, by swearing, the Lord iiveth, should be continued, which was instituted of old ; but only with this difference, that whereas formerly they covenanted with God as their Redeemer out of Egypt, now they shall as it were forget that woi-k, and have a special respect to a much greater redemption. " Behold, the days come, saith the Lord, that I will raise up unto David a righteous Branch. Therefore they shall no more say, the Lord liv-cthj which brought up the children of Israel out of the land of Egypt; but, the Lord Iiveth, which brought up, and which led the seed of t4ie house of Israel out of the north country," &c. Another remarkable place wherein it is plainly foretold, that the like method of professing religion should be continued in the days of the gospel, which was instituted in Israel, by swearing or public covenanting, is that, Isa. xlv. 22....35. " Look unto me, and be ye saved, all ye ends of the earth ; for I am Cod, and there is none else : I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tx)ngue shall swear : Surely shall one say, in the Lord have J righteousness and strength ; Even to him shall men come : In the Lord shall all the seed of Israel be justified, and shall glory.** This prophecy will have its last fulfilment at the day of judg-jnent ; but it is plain, that the thing most directly intended is the conversion of the Gentile world to the Christian religion. What is here called swearing, the apostle, in citing this place, once and again calls confessing; Rom. xiv. 11...." Every

tongue shall confess to God.** Philip, ii. 10 " That every

tongue should confess that Jesus Christ is Lord.'* Which is the word commonly used in the New Testament, to signify making a public profession of religion. So Rom. x. 9, 10. " If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, tliat God hath raised him from the dead, thou shalt be saved : For with the heart man believeth unto righteousness, and with the mouth confession is made unto

salvation,'' Where a public profession of religion with the mouth is evidently spoken of as a great duty of all Christ's people, as well as believinjj in him ; and ordinarily requisite to salvation ; not that it is necessary in the same manner that faith is, but in like manner as baptism is. Faith and verbal profession are jointly spoken of here as necessary to salvationi in the same manner as faith and baptism are, in Mark xvi. 16. " He that bclievcth and is baptized, shall be saved.'* And I know no good reason why we should not look on oral profession and covenanting with Christ, in those who are capable of it, as much of a stated duty in the Christian church, and an institution universally pertaining to the followers of Christ, as much as baptism.

And if it be so that explicit open covenanting with God be a great duty required of all, as has been represented ; then it ought to be expected of persons before they are admitted to the privileges of the adult in the church of Christ. Surely it is proper, if this explicit covenanting take place at all, that it should take place before persons come to those ordinances wherein they, by their own act, publicly confirm and seal thi» covenant. This public transaction of covenanting, which God hfis appointed, ought to be, or have an existence, before we publicly confirm and seal this transaction. It was that by which the Israelites of old were introduced into the communion of God's nominal or visible church and holy city : As appears by Isa. xlviii. 1,2. *^ Hear ye this, O house of Jacob, which are called by the name of Israel, and arc come forth out of the waters of Judah, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth i^or in righteousness : For they call themselves of the holy city," &c. Wlien and after what manner particularly the Israelites ordin.\ri]y performed this explicit covenanting, I do r»ot know that we can be certain ; but as it was first done on occasion of God's first promulgating his law or covenant at mount Sinai, and was done again on occasion of a repetition or renewed pioniul}j;ation of it on the plains of Moab, and was done on occasion of the public reading of the law in Josiah't time (2 Kings xxUi. 3.) and was done after the return from

%he captivity, on occasion of the public reading of it at the feast of tabernacles (Neh. viii. ix. and x.) so it appears to me most likely, that it was done every seventh year, when the law or covenant of God was, by divine appointment, read in the audience of all the people at the feast of tabernacles ; at least done then by all who then heard the law read the first time, and who never had heard, nor publicly owned the covenant of God before. There are good evidences that they never had communion in those ordinances which God had appointed as seals of his covenant, wherein they themselves were to be active, such as their sacrifices, Zic. until they had done it : It is plainly implied in Psal. 1. that it was the manner in Israel vo* cally to own God's covenant, or to take it into their mouths, before they sealed that covenant in their sacrifices. See Ver. 16, taken with the preceding part of the Psalm, from Ver. 5. And that they did it before they partook of the passover (which indeed was one of their sacrifices) or entered into the sanctuary for communion in the temple worship, is confirmed by th© words of Hezekiah, when he proclaimed a passover, 2 Chron. XXX. 8. " Now be ye not stiff necked, as your fathers were ; but yield yourselves unto the Lord (in the Hebrew, give the hand to the Lord) and enter into his sanctuary, which he hath sanctified for ever, and serve the Lord your God." To give the hand, seems to be a Hebrew phrase for entering into covenant, or obliging themselves by covenant, Ezra x. 19. " And they gave their hands that they would put away their wives." And, as has been already observed, it was foretold that Christians should in this way be admitted to communion in the privileges of the church of Christ.

Having thus established the premises of the argument I intend, I now come.

Secondly^ To that which I think liiust be the consequence, viz. That none ought to be admitted to the privileges of adult persons in the church of Christ, but such as make a profession of real piety. For the covenant, to be owned or professed, is God's covenant, which he has revealed as the method *f our spiritual union with him, and our acceptance as the ob-

jccts of his eternal favor ; which is no other than the cove/ nant of t^^race ; at least it is so, without dispute, in these day* of the i^ospcl. To own this covenant, ij to profess the content of our hearts to it ; and that is the sum and substance of true piety. It is not only a professing the assent of our unr dcrslandings, that we undcrstajid there is such a covenant, or that we understand we arc obliged to comply with it ; but it is to profess ihc consent of our wills, it is to manifest that we do comply with it. There is mutual profession in this affair, a profession on Christ's part, and a profession on our part ; as it is in marriage. And it is the same sort of profession that is made on both sides, in this respect, that eai:h professes a consent of heart. Christ in his word dcchires an entire consent of heart as to what he offers ; and the visible Christian, in the answer that he makes to it in his Christian profession, declares a consent and compliance of heart to his proposal. Owning the c(jvenant ib professing to make the transaction of that covenant our own. The transaction of that covenant is that of espousals to Christ ; on our part, it is giving oup souls to Christ as his spouse. There is no one thing that the covenant of grace is so often compared to in scripture, as the marriage covenant ; and the visible transaction, or mutual profession there is between Chiist and the visible church, is a-bundantly compared to the mutual profession lliere is in mar-Tiage. In marriage the bride professes to yield to the bridegroom's suit, and to take him for her husband, renouncing all others, and to give up herself to him to be entirely and for-tver possessed by him as his wife. But he that professes this towards Christ, professes saving fidth. They that openly covenanted with God according to the tenor of the institution, Deut. X. 20, visibly united themselves to God in the union of that covenant ; they professed on their parts the union of the covenant of God, wiiich was the covenant of grace. It is said in the institution, " Thou shalt cleave to the Lord, and swear l)y his name ;" or as the words more literally arc, *^ Thou sbalt unite unto the Lord, and swear into his name.'* So in Isa. Ivi. it is called a '' joining themselves to the Lord." But the union, cleavinj;, or joining of that covenant is savinjj

faith, the grand ctuidition of the covenant of Christ, by which we are in Christ : This is what brings us into the Lord. For a person explicitly or professedly to enter into the union or relation of the covenant of grace with Christ, is the same aa professedly to do that which on our part is the uniting act^ *nd that is the act of faith. To profess the covenant of grace, is to profess the covenant, not as a spectator, but as one immediately concerned in the aflfair, as a party in the covenant professed ; and this is to profess that in the covenant which belongs to us as a party, or to profess our part in the covenant ; and that is the soul's believing acceptaace of the Saviour. Christ's part is salvation, our part is a saving faith in him ; not a feigned, but unfeigned faith ; not a common, but special and saving faith ; no other faith than this is the condition of the covenant of grace.

I know the distinction that is made by some, between the internal and external covenant ; but, I hope, the divines thai make this distinction, would not be understood, that there are really and properly two covenants of grace ; but only that those who profess the one only covenant of grace, are of two sorts ; there are those v/ho comply with it internally and really, and others who do so only externally, that is, in profession and visibility. But he that externally and visibly complies ivith the covenant of grace, appears and professes to do so really. This distinction takes place also concerning the covenant of grace ; the one only covenant of grace is exhibited two ways, the one externally by the preaching of the word, tho other internally and spiritually by enlightening the mind rightly to understand the word. But it is with the covenant, as it is with the call of the gospel : He that really complies with the external call, has the internal call ; so he that truly complies with the external proposal of God's covenant, as visible Christians profess to do, does indeed perform the inward condition of it. But the New Testament affords no more foundation for supposing two real and properly distinct covenants of grace, than it does to suppose two sorts of real Christians ; the unscnpturalness of which latter hypothesis I observed before.

"When those persons who were baplized in infancy do proper^ ly own their baptismal covenant, the meaning of it is, that thef now, being become capable to act for themselves, do professedly and explicitly make their parents' act, in giving-them up to God, their own, by expressly givinp; themselves up to God, But this no person can do, w iihout either being deceived, of dissembling and professing what he himself supposes to be a falsehood, unless he supposes that he in his heart consents to be God's. A child of Christian parents never does tha'. for himself which his parents did for him in infancy, until ho gives himself wholly to God. But surely he does not do it, who not only keeps back a part, but the chief part, his hearC and soul. He that keeps back his heart, docs in effect keep back all ; and therefore, if he be sensible of it, is guilty of solemn wilful mockery, if he at the same time solemnly and publicly professes that he gives himself up to God. If there are any words used by si1ch, which in their proper signification imply that they give themselves up to God ; and if ihesc words, as they intend them to be understood, and as they are understood by those that hear them, according to their established use and custom among that people, do not imply, that they do it really, but do truly reserve or keep back the chief part ; it ceases to be a profession of giving themselves up to God, and so ceases to be a professed covenanting with God, or owning God's covenant ; for the thing which they profess, belongs to no covenant of God, in being ; for God has revealed no such covenant, nor has any such covenant of God any existence, in which our transacting of the covenant is a giving \ip ourselves to him with reserve, or holding back a part, especially holding back our souls, our chief part, and in effect our all. There is no covenant of God at all, that has-these for its terms ; to be sure, this is not the covenant of grace. And therefore althou!!;h such public and solemn professing may be a very unwarrantable and great abuse of woi'ds, and taking God*s name in vain, it is no professed covenanting with God.

One thing, as has been observed, thai belonged to Israel's swearing into the name of the Lord, was the Lord Uvcth i

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'thereby they professed their faith in God's allsufficiency, immutability and faithfulness. But if they really had such a faith, it was a saving grace. They who indeed trust in the allsufficiency of God, he will surely be their allsufficient portion ; and they who trust in God's immutability and faithfulness, he surely will never leave nor forsake them. There were two ways of swearing Jehovah livethy that we read of in scripture ; one we read of, Jer. ii. 2. " Thou shalt swear, the Lord liveth in truth, in judgment, and in righteousness :" And the other way is swearing falsely, which we read of in the next chapter, ver. 2, 3. " And though they say, The Lord liveth, yet surely they swear falsely." (And certainly none ought to do this. It follows, " O Lord, are not thine eyes Upon the truth ?" i. e. God desires sincerity of heart in those that profess religion. Here a gracious sincerity is opposed to a false profession ; for when it is said, " O Lord, are not thine eyes upon the truth ?" the expression is parallel with those, Psal. li. 6. " Behold thou desirest the truth in the in-"ward parts.'* 1 Sam. xvi. 7. « Man looketh on the outward ^appearance, but the Lord looketh on the heart." Psal xi. 7. " His countenance doth behold the upright." But these texts speak of a gracious sincerity. Those spoken of, Jer. iv. 2. that" sware. The Lordliveth,in truth, in judgment,andrighteousness," were gracious persons, who had a thorough conversion to God, as appears by the preceding verse, " If thou wilt return, O Israel, saith the Lord, return unto me ;" i. e. Do not do as you or Judah was charged with drying in the foregoing chapter, ver. 10. " Judah hath not turned unto me with her ■whole heart, but feignedly." Do not do thus, " but if thou Avilt return, return unto me." And then it is added in the second verse, « And thou shalt swear, the Lord liveth, in truth," &c. that is, then your profession of religion will be worth regarding, you will be indeed what you pretend to be, you will be Israelites indeed, in whose profession is no guile. They who said " The Lord liveth in truth, in judgment and in righteousness ;" they said, the Lord liveth as David did, Psal. xviii. 46. « The Lord liveth and blessed be my Rock." And did as the apostle says he did, 1 Tim. iv. 10. " We trust in the Vol. I. 2 A

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LiviNoGoDjwho is the Saviour of all men, especially of those that believe." And as he would have Timothy exhort rich men to do, chap. vi. 17. " That they trust not in uncertain riches, but in the Living God." When the apostle speaks of a profession of our faith in Christ, as one duty which all Christians ought to perform as they seek salvation, it is ihc profession of a saving faith that he speaks of : His word* plainly imply it ; " If thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, ihou shalt be saved." The faith which was to be professed with the mouth, was the same which the apostle speaks of as in the heart, but that is saving faith. The latter is yet plainer in the following words ; " for with the heart man believelh uuto righteousness, and with the mouth confession is made unto salvation." Believing unto righteousness is saving faith ; but it is evidently the same faith which is spoken of, as professed with the mouth, in the next words in the same sentence. And that the Gentiles, in professing the Christian religion, or swearing to Christ, should profess saving faith, is implied, Isa. xlv. 23, 24. " Every tongue shall swear ; surely shall one say, in the Lord have 1 righteousness and strength ;" i. e. should profess entirely to depend on Christ's righteousness and strength.

For persons merely to promise, that they ivill believe in Christ, or that they ivill hereafter comply with the conditions and duties of the covenant of grace, is not to own that covenant. Such persons do not profess 7iow to enter into the covenant of grace with Christ, or into the relation of that covenant to Christ. All that they do at present, is only a speaking fair ; they say they will do it hereafter ; they profess that they will hereafter obey that command of God, to believe on the name of his Son Jesus Christ. But what is such a pj-ofes-aion good for, and what credit is to be given to such promises of future obedience ^ when at the same time they pretend no other at present, than to live and continue in rebellion against those great commaiuls which give no allowance or license for delay ? They who do thus, instead of properly owning the covenant, do rather for the present visibly reject it. It

is not unusual, in some churches, where the doctrine I oppose has been established, for persons at the same time that they come into the church, and pretend to own the covenant, freely to declare to their neighbors, they have no imagination that they have any true faith in Christ, or love to him. Such persons, instead of being professedly united to Christ, in the union of the covenant of grace, are rather visibly destitute of the love of Christ, and so, instead of being qualified for admission to the Lord's supper, are rather exposed to that denunciation of the apostle, 1 Cor. xvi. 22. " If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha."

That outward covenanting, which is agreeable to scripture institution, is not only a promising what is future (though that is not excluded) but a professing what is present, as it is in the marriage covenant. (Though indeed it is true, that it was chiefly on account of the promise or vow which there is in the covenant, that it is called swearing.) For a woman to promise, that she will hereafter renounce all other men for the sake of him who makes suit to her, and will in some future time accept of him for her husband, is not for her now to enter into the marriage covenant with him : She that does this with a man, professes now to accept of him, renouncing -all others ; though promises of hereafter behaving towards him as a wife, are also included in the transaction. It seems as though the primitive converts to Christianity, in the profession they made of religion, in order to their admission into the Christian church, and in their visibly entering into covenant, in order to the initiating seal of the covenant in baptism, did not explicitly make any promises of any thing future, they only professed the present sentiments and habit of their minds, they professed that they believed in Christ, and so were admitted into the church by baptism ; and yet undoubtedly they were, according to foremcntioned prophecies, admitted in the way of public covenanting, and as the covenant people of God they owned the covenant before the seal of tlic covenant was applied. Their professing faith in Christ was visibly owning the covenant of grace, because faith in Christ was the grand pondition of that covenant. Indeed, if the faith which ihey

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professed in order to baptism, was only an historical or doc* iriiial faith, (as some suppose) or any common faith, it -would not have been any visible entering into the covenant of grace ; for a common faith is not the condition of that covenant ; nor would there properly have been any covenanting in the case. If we suppose, the faith they professed was the grace by which the soul is united to Christ, their profession was a covenanting in this respect also, that it implied an engagement of future obedience ; for true faith in Christ includes in its nature an acceptance of him as our Lord and King, and devoting ourselves to his service : But a profession of historical faith implies no profession of accepting Christ as our King, nor engagement to submit to him as such.

When the Israelites publicly covenanted with God, according to the institution in Deuteronomy, ihey did not only promise somctlung future, but professed something present ; ihey avouched Jehovah to be their God, and also promised to keep his commands. Thus it was in that solemn covenant transaction between God and the people on the plains of Mo-ab, which is summarily described, Deut. xxvi. 17, 18. " Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, 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 promised thee, and that thou shouldst keep all his commandments." The people, in avouching God for their God, professed a compliance with the terms of the covenant of grace ; as the covenant of grace is summarily expressed in those words, " I will be thy God, and thou shalt be my people." They that avouch the Lord to be their God, do profess to accept of Jehovah as their God ; and that is to accept him as the object of their supreme respect and trust. For that ■which wc choose as the object of our highest regard, that, and that only, do we take as our God. None therefore that value and love the world more than Jehovah, can, without lying, or being deceived, avouch Jehovah to be their God : And none that do not trust in Christ, l)ut trust more in their own strength or righleousncss, can avouch Christ to be their Sa-

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viour. To avouch God to be our God, is lo profess that he i» our God by our own act ; i. e. That we choose him to be our chief good and last end, the supreme object of our esteem and regard, that we devote ourselves to, and depend upon. And if we are sensible that we do not this sincerely, we cannot profess that we actually do it; for he that does not do it sincerely, does not do it at all : There is no room for the distinction ot a moral sincerity and gracious sincerity in this case : A supreme respect of heart to God, or a supreme love to him, which is real, is but of one sort : It would be absurd, to talk of a morally sincere supreme love to God in those who really love dirt and dung more than him. AVhoever does with any reality at all makeGod the object of the supreme regard of his heart, is certainly a gracious person. And whoever does not make God the supreme object of his respect with a gracious sincerity, certainly does not do it with any sincerity. I fear, while leading people in many of our congregations, who have no thought of their having the least spark of true love to God in their hearts, to say, publicly and solemnly, that they avouch God the Father, Son, and Holy Ghost, to be their God, and that they give themselves up to him, we have led them to say they know not what. To be sure, they are very obscure expressions, if they mean any thing that a carnal man docs, under the reigning power of sin and enmity against God.

Here possibly it may be objected, that it is unreasonable to suppose any such thing should be intended, in the profession of the cotigregation in the wilderness, as a gracious respect lo God, that which is the condition of God's covenant, when we have reason to think that so few of them were truly gracious. But I suppose, upon mature consideration this will not appear at all unreasonable. It is no more unreasonable to suppose this people to make a profession of that respect to God, which they had not in their hearts now, than at other limes when we are informed they did so, as in Ezek. xxxiii. 31. "They come unto thee as the people cometh, and they sit before thee as my people :" [i. e. as though they were my saints, as they profess to be] " For with their mouth they shew much love, but their heart goeth after covetousness." So in the

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apostle's time, that people professed that to be in their hearts lowards God, which was not there. The apostle is speaking of them, when he says. Tit. i. 16. " They profess that they know God, but in works they deny him." This was common among that people ; God declares them to be an hypocritical nation, Isa. x. 6. And it is certain, this was the case with them in the wilderness ; they there professed that respect to Cod wl.^ch they had not ; as is evident by Psal. Ixxviii. 36, 37. " They did flatter him with their mouth, and they lied unto him with their tongue ; for their heart was not right with him, neither were they stedfast in his covenant." In owning the covenant with God, they professed their heart was right with him, as appears, bccansc it is mentioned as an evidence of their having lied or dealt falsely in their profession, that their heait was not right with him, and so proved not stedfast in God's covenant, which they had owned. If their heart had been right with God, they would have been truly pious persons ; ■which is a demonstration, that what they professed was true piety. It also appears that if they had had such an lieart in them as they pretended to hav^, they would have been truly pious persons, from Deut. v. where we have a rehearsal of their covenanting at Mount Sinai. Concerning this it is said, Ver. 28, 29. " And the Lord heard the voice of your words, whep ye spake unto mc ; and the Lord said unto me, they have well said all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them and with their children for ever." The people were mistaken about their disposition and preparation of heart to go through the business of God's service, as the man in the parable, that undertook to build a tower without counting the cost. Nor need it seem at all incredible, that that generation who covenanted at Mount Sinai, should, the greater part of them, be deceived, and think their hearts thoroughly disposed to give up themselves forever to God, if we consider how much they had strongly to move their affections ; the wonders wrought in Egypt and at the Red Sta, where they were led through on dry ground, and the Egyptians were so miraculously dcs-

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troyed ; whereby their affections were greatly raised, and they sang God's praises : And particularly what they now saw at Mount Sinai, of the astonishing manifestations of God's majesty there. Probably the greater part of the sinners among them were deceived with false affections ; and if there were others that were less affected and who were not deceived, it is not incredible that they, in those circumstances, should wilfully dissemble in their profession, and so in a more gross sense flatter God with their lips, and lie to him with their tongues. And these things are more credible concerning that generation, being a generation peculiarly left to hardness and blindness of mind in divine matters, and peculiarly noted in the Book of Psalms for hypocrisy. 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 affections, the awful judgments of God they had seen on their fathers, God having brought them through the wilderness, and subdued Sihon king of the Amorites, and Og the king of Bashan before them, Moses's affecting rehearsal of the whole series of God's wonderful dealings with them, together with his most pathetical exhortations ; but it was also a time of great revival of religion and powerful influence of the Spirit of God, and that generation was probably the most excellent generation that ever was in Israel; to be sure, there is more good and less hurt spoken of them,than of any other generation that we have any account of in scripture.* A very great part of them swore in truth, in judgment, and in righteousness : And no wonder, that others at such a time fell in, either deceiving, or being deceived, with common affections ; as is usual in times of great works of God for his churchy and of the flourishing of religion. In succeeding generations, as the people grew more corrupt, I suppose, their covenanting or swearing into the name of the Lord degenerated inta a matter of mere form and ceremony ; even as subscribing religious articles seems to have done with the church of England j

•See Numb xiv. 31. Deut. i. 09, and viii. 15, 16. Josh. xxii. a, aa4 verse u, to theend, and xxiii 8 Deut. iv 4. Josh. xxiv. 31. Jade ^v 17,28. Psal,lxviii. 14. Jcr. ii. 2, 3, «i,andxxxi. 2,3. Hos. ix. to.

and as it is lo be feared, owning the covenant, as it is called, lias too much done in Newengland ; it beinj* visibly a prevailing custom for persons lo neglect this, until they come to be married, and then to do it for their credit's sake, and that iheir children may be baptized. And I suppose, there was commonly a great laxness in Israel among the priests who had the conduct of this iiffair : And there were many things in the nature of that comparatively carnal dispensation, which negatively gave occasion for such things ; that is, whereby it had by no means so great a tendency to prevent such like irregularities, though very wrong in themselves, as the more excellent dispensation, introduced by Christ and his Apostles. And though these things were testified against by the Prophets, before the Babylonish captivity ; yet God who is only >vise, did designedly in a great measure wink at these, and many other great irregularities in the church until the time of reformation should come, which the Messiah was to have the honor of introducing. But of these things I may perhaps have occasion to say something more, when I come to answer the objection concerning the passover.

Now lo return to the argument from the nature of cove-Tjanting with God, or owning God's covenant : As to the promises, which are herein, either explicitly or implicitly, made ; the making these promises implies a profession of true piety. For in the covenant of grace universal obedience is engaged, obedience to all the commands of God ; and the performance of inward spiritual duties is as much engaged in the covenant of grace, as external duties ; and in some respects much more. Therefore he that visibly makes the covenant of grace his own, promises to perform those internal duties, and to perform all duties with a gracious sincerity. We have no warrant, in our profession of God's covenant, to divide the duties of it, lo take some, and leave out others : Especially have we not warrant to leave out those great commands, of believing with the heart, of loving the Lord our God with all our heart, and with all our soul, and our neighbor as ourselves. He ihat leaves out these, in eflcct leaves mit all ; for these are the sum of our whole duty, and of all

God's commands: If we leave these out of our profession, cnrely it is not the covenant of grace, which we profess. The Israelites when they covenanted with God at Mount Sinaiy and said, when God had declared to them the ten commandments, " All that the Lord hath spoken will we do, and be o-bedient ;" their promise implied, that as they professed to know God, they would in works not deny, but own and honor him, and would conform to those two great commandments^ M'hich are the sum of all the ten, and concerning which God, said " These words which I command thee this day, shall be in thine heart." Deut. vi. 6. So, when they covenanted on the plains of Moab, they promised to keep and do God*s commands, " with all their heart, and with all their soul," as is very evident by Dtut. xxvi. 16, 17. So it was also when the people owned their covenant in Asa*s time, 2 Chron. xv. 12, " They entered into a covenant to seek the Loid God of their fathers, with all their heart, and with all their soul." We have also another remarkable instance, 2 Kings xxiii. 3, and 2 Chron. xxxiv. 31.

Now he who is wholly under the po^vep of a carnal mind, which is not subject to the law of God, nor indeed can be, cannot promise these things without either great deceit, or the most manifest and palpable absurdity. Promising supposes the person to be conscious to himself; or persuaded of himself, that he has such an heart in him ; for his lips pretend to declare his heart. The nature of a promise implies intention or design. And proper real intention implies will, disposition, and compliance of heart. But no natural man is properly willing to do these duties, nor does his heart comply with them ; and to make natural men believe otherwise^ tends greatly to their hurt. A natural man may be willing^ from selflove, and from sinister views, to use means and take pains that he may obtain a willingness or disposition to these duties : But that is a very different thing from actually being willing, or truly having a disposition to them. So he may-promise, that he will, from some considerations or other, take great pains to obtain such a heart : But if he does so, tl is i* not the promise of the covenant of grace. Men may make:

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many religious promises to God, and many promises som« way relating to the covenant of grace, that are not themselves the promises of that covenant ; nor is there any thing of the nature of covenanting in the case, because although they should actually fulfil their promises, God is not obliged by promise to them. If a natural man promises to do all that it is possible for a natural man to do in religion, and fulfils his promises, God is not obliged, by any covenant that he has entered into with man, to perform any thing at all for him, res^ pectine: his saving benefits. And therefore he that promises these things only, enters into no covenant with God ; because 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 Testament informs us but of one covenant God enters into with mankind through Christ, and that is the covc-Dant of grace ; in which God obliges himself to nothing in us that is exclusive of unfeigned faith, and the spiritual duties that attend it: Therefore if a natural man makes ever so many vows, that he will perform all external duties, and will pray for help to do spiritual duties, and for an ability and will to comply with the covenant of grace, from such principles as he has, he does not lay hold of God*s covenant, nor properly enter into any covenant with God : For we have no opportunity to covenant with God in any other covenant, than that which he has revealed ; he becomes a covenant party in no other covenant. It is true, every natural man that lives under the gospel, is obliged to comply with the terms of the covenant of grace ; and if he promises to do it, his promise may-increase his obligation, though he flattered God with his mouth, and lied to him with his tongue, as the children of Israel did in premising. But it will not thence follow, that they ought knowingly to make a lying promise, or that ministers and churches should countenance them in so doing.

Indeed there is no natural man but what deceives himself if he thinks he is truly willing to perform external obcdicnco to God, universally and pcrscveringly through the various trials of life that he may expect. And therefore in promising

It, he is either very deceitful, or is like the foolish deceived man that undertook to build when he had not wherewith to finish. And if it be known by the church, before whom he promises to build and finish, that at the same time he does jnot pretend to have an heart to finish, his promise is worthy of no credit or regard from them, and can make nothing visi" ble to them but his presumption.

A great confirmation of what has been said under this head of covenanting, is that text, Psal. 1. 16. " But unto the wicked God saith, what hast thou to do, to declare my statutes, or that thou shouldest take my covenant in thy mouth ?'* This term, the nvicked, in the more general use of it in scripture, is applied in that extent as to include all ungodly or graceless persons, all that are under the reigning power of sin, and are the objects of God's anger, or exposed to his eternal vengeance ; as might easily be made to appear by a particular enumeration of texts all over the Bible. All such are in scripture called, " workers of iniquity, the children of the wicked one," Matth. xiii. 38. All such are said to be of the devil, 1 John iii. 8. And to be the children of the devil, verse 10. The righteous and the wickied are in a multitude of places in scripture put in opposition ; and they are evidently opposed one to the other, and distinguished one from another in scripture, as saints and sinners, holy and unholy, those that fear God and those that fear him not, those that love him and those that hate him. All mankind are in scripture divided by these distinctions, and the Bible knows of no neuters or third sort. Indeed those who are really wicked, may be visibly righteous, righteous in profession and outward appearance : But a sort of men who have no saving grace, that yet are not really wicked men, are a sort of men of human invention, that the scripture is entirely ignorant of. It is reasonable to suppose, that by wicked men here, in this psalm, is meant all that hate instruction, and reject God's word (Psal. 1. 17.) and not merely such wicked men as are guilty of those particular

crimes mentioned, ver. 17 20, stealing, adultery, fraud, and

backbiting. Though only some particular ways of wickedness are mentioned, yet we are not to understand that all oth-

ers arc excluded ; yea the words, in the conclusion of the pa ragraph, are expressly applied to all that forget God in such a manner as to expose themselves to be torn in pieces by his -wrath in hell, ver. 22. "Now consider this, ye that for-ct God, lest I tear you in pieces, and there be none to deliver." We can no more justly argue, that because some gross sins arc here specified, that no sinners are meant but such as live in those or other gross sins, than we can argue from Rev. xxii. 14, 15, that none shall be shut out of heaven but only those who have lived in the gross sins there mentioned ; <' Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city : For without are dogs, and sorcerers, and murderers, and idolaters, and whosoever loveth and maketh a lie." Nothing is more common in scripture, than in the descriptions it gives, both of the godly and ungodly, together M'ith their general character, to insert in o the description some particular excellent practices of the one which grace tends to, and some certain gross sins of the other which there is a foundation for in the reigning corruption in their hearts. So, lying is mentioned as part of the character of all natural men, Psal. Iviii. 3, 4. (Who arc there called wicked men, as in Psal. 1.) " The wicked are estranged from the womb ; they go astray as soon as they be born, speaking lies : Their poison is like the poison of a serpent," Sec. So it is said of the wicked, Psal. X. 2, 3, 4, 7. His mouth is full of cursing and bittcr-nc s." This the apostle, Rom. iii. cites as a description of all natural men. So it is said of the wicked, Psal. cxl. 3. " They have sharpened their tongues as a serpent ; adder's poison is under their lips ;" which the same apostle in the same place, also cites as what is said of all natural men. The very same gross sins which are here mentioned in the fiftieth psalm, are from time to time inserted in Solomon's descriptions of the wicked man, as opposed to the righteous, in the book of Proverbs ; Particularly the sins mentioned in the 19lh verse of that Psalm, " Thou givcst thy mouth to evil, and thy tongue fiamcth deceit ;" are thus mentioned, as be-

loti^ng to the character of the wicked man, Prov. xil " The thoughts of the righteous "are right ; but the counsels of the wicked are deceit. The words of the wicked are to lie in •wait for blood ; but the mouth of the upright shall deliver them." Nevertheless it is plain, that the wise man in his ■book, in his distinction of the righteous and the wicked, means the same as godly and ungodly. Only reading the two foregoing chapters will be enough to satisfy any of this. Observe chap. X. 3, 7, 16, 20, 21, 24, 28, 29, 30, 31, 32, and xi. 3, 5, €, 7, 8, 9, 11, 18, 19, 20, 21, 23, 30, 31, besides innumerable other like texts all over the book. In chap. i. 16, it is said of sinners, " Their feet run to evil, and make haste to shed blood." This the apostle, in Romans iii. 15, cites as belonging to the description of all natural men. So in the description of the wicked, Prov. iv. 14....19, it is said, that "they sleep not unless they have done mischief; that they drink the wine of violence," &c. and yet by the wicked there is meant the same with the graceless man ; as appears by the antithe-Ns, there made between him and the " just or righteous, whose path is as the shining light, which shineth more and more to the perfect day."

As a further evidence that by the wicked in this Psal. 1. 16, is meant the same as the ungodly or graceless, it is to be observed, here is a pretty manifest antithesis, or opposition between the wicked and the saints, that shall be gathered to Christ at the day of judgment, spoken of verse 5. There God speaking of his coming to judgment, says, " Gather my saints together, those that have made a covenant with me by-sacrifice :" And then, after shewing the insufficiency of the sacrifices of beasts, implying that that is a greater sacrifice by which these saints make a covenant with him, it is added, *'But to the wicked" [that are not in the number of my saints] " God doth say, What hast thou to do, to take my covenant into thy mouth ?" Approving of the covenanting of the former, but disapproving the covenanting of the latter. As to the gathering of God's saints, there spoken, if wc consider the foregoing and following verses, it is evidently the same with that gathering of his elect, when Christ comes in the clouds of

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heaven, which is spoken of, Matth. xxiv. 30, 31 ; and with that gathering of the rit^hteous, as his wheat into his barn, at the day of judgment, spoken of Matih. xiii. And therefore there is as much reason to suppose, that by the wicked, which are opposed to them, is meant all graceless persons, as there is so to understand the doers of iniquity, spoken of in that Matth. xiii. as those that are opposed to the righteous, which shall then " shine forth as the sun in the kingdom of their Father, ver. 43. And there is one thing more which still further confirms me in my construction of Psal. I. 16, which is, That the plain reason here given against wicked men's taking God's covenant into their mouths, holds good witli respect to all graceless men, viz. Because ihey do not comply with, but reject the very covenant, which they with their mouths profess to own and consent to. Ver. 1 7. " Seeing thou hatest instruction, and castest my words behind thee :" As much as to say," Thou rcjectest and hast a reigning enmity against my statutes, which thou declarest and professest a compliance with." And this is the spirit and practice of all who live in the sin of unbelief and rejection of Clirist ; they live in a way that is altogether inconsistent with the covenant of grace ; for the sum and substance of the condition and engagement of that covenant is what every natural man is under the reigning power of enmity against, and lives in contradiction to. Therefore, I think, it follows, that they who know it is thus with them, have nothing to do to take God's covenant into their mouths ; or, in other wordsj have no warrant to do this, until it be otherwise with them.

III. The nature of things seems to afford no frood reason why the people of Christ should not openly profess a proper respect to him in their hearts, as well as a true notion of hira in their heads, or a right opinion of him in their judgments.

I can conceive of nothing reasonably to be supposed the design or end of a public profession of religion, that does not as much require a profession of honor, esteem and friendship of heart towards Christ, as an orthodox opinion about him ; or why the former should not be as much expected and required

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in order to a being admitted into the company of his friend* and followers, as the latter. It cannot be because the former is in itself is not as important, and as much to be looked at, as the latter ; seeing the very essence of religion itself consists in the former, and without it the latter is wholly vain, and makes us never the better ; neither happier in ourselves nor more acceptable to God. One end of a public profession oE religion is the giving public honor to God : But surely the profession of inward esteem and a supreme respect of heart towards God is as agreeable to this design, and more directly tending to it, than the declaring of right speculative notions of him. We look upon it that our friends do the more especially and directly put honor upon us when upon proper occasions they stand ready not only to own the truth of such and such facts concerning us, but'also to testify their high esteem and cordial and entire regard to us. When persons only manifest their doctrinal knowledge of things of religion, and express the assent of their judgments, but at the same time make no pretence to any other than a being wholly destitute of all true love to God, and a being under the dominion of enmity against him, their profession is in some respects, very greatly to God's dishonor : For they leave reason for the public greatly to suspect that they hold the truth in unrighteousness, and that they are some of those that have both seen and hated Christ and his Father, John xv. 24. Who of all persons have the greatest sin, and are most to God's dishonor.

I am at a loss, how that visibility of saintship, which the honored author ef The Appeal to the Learned supposes to be all that is required in order to admission to the Lord's supper, can be much to God's honor, viz. Such a visibility as leaves reason to believe, that the greater part of those who have it, are enemies to God in their hearts, and inwardly the servants of sin. Such a visibility of religion as this, seems rather to increase a visibility of wickedness in the world, and so of God's dishonor, than any thing else ; i. e. it makes more wickedness visible to the eye of an human judgment, and gives ment reason to think, there is more wickedness in the world, than otherwise would be visible to them : Because we have reason

to think, that those who live in a rejection of Christ, under th» light of the gospel, and the knowledge and common belief of its doctrine, have vastly greater sin and guilt thnn other men. And that venerable divine himself did abundantly teach this.

Christ came into the world to engage in a war wiih God's enemies, nin and Satari ; and a great war there is inaintained between them ; which war is concerning us ; and the contest is, who shall have >hc possession of OUR HEARTS. Now\ it is reasonable under these circumstances, ihat we should declare on whose side we are, whether on Christ's side, or on the side of his enemies. If we would be admitted amorgc Christ's friends and followers, it is reasonable that we should profess we are on the LorcTs side^ and that we yield OUR HEARTS (which the contest is about) to him, and not to his rivals. And this seems plainly to be the design and nature of a public profession of Christ. If tliis profession is not made, no profession is made that is worth regarding, or worth the making, in such a case as this is, and to any such purpose as a being admitted among his visible friends. There is no other being on Christ's side, in this case, but a being so with an undivided hearty preferring him to all his ritals, and renouncing them all for his sake. The case admits of na neutrality, or lukewarmncss, or a middle sort of persons with a moral sincerity^ or such a common faith as is consisteiit with loving sin and the world better than Christ. He that is not 'with vie (says Christ) is a^^ainst ?ne. And therefore none do profess to be on Christ's side but they who profess to renounce his rivals. For those who would be called Christians, to profess no higher regard to Christ than what w ill admit of a superior regard to the vjorld^ is more absurd than if a woman pretending to marry a man, and take him for her husband, should profess to take him in some sort, but yet not pretend to take him in such a manner as is inconsistent with her allowing other men a fuller possession of her, and greater intimacy with her than she allows him. The nature of the case, as it stands between us and Jesus Christ,is such, that an open, solemn profession of being entirely for him, and giving bim the possession of our hearts, renouncing all compelitors>

is vojbx^ requisite in this case, than a like profession in any other case. The profcssion of an intermediate sort of state of our mind, is very disagreeable to the nature of Christ's errand, work, and kingdom in the world, and all that belongs to the designs and ends of his administrations ; and for ministers and churches openly to establish such a kind of profession of Christ as part of his public service, which docs not imply a pretence of any more than lukewarmness, is, I fear, to make a mere sham of a solemn public profession of Christianity, and seems to be wholly without warrant from the word of God, and greatly to God's dishonor.

It cannot be justly here pretended, as a reason why the opinion.concerning doctrines should be professed, and not friendship or raftcct of hearty that the former is more eanilif discerned and known by us than the latter. For though it be true, that men may be at a loss concerning the latter., yet it is as true that they may be so concernhig tl.e former loo. They may be at a loss in many cases concerning the fulness of the determination of their own inclination and choice ; and sa they may concerning the fulness of the determination of their judgment. I know of nothing in human nature that hinders the acts of men's wills being properly subject to their own consciousness, any more than the acts of their judgment ; nor of any reason to suppose that men may not discern their own consent as well as their assent. The Scripture plainly supposes gracious dispositions and acts to be things properly under the eye of conscience. 2 Cor. xiii. 5. « Know ye not your own selves ?" John xxi. 15. " Simon son of Jonas, lov-est thou me ?" And many other places. Nor is the nature of godliness less made known, than the true doctrines of religion. Piety of heart, m the more essential things belonging to it, is as clearly revealed, as the doctrines concerning the nature of God, the person of the Messiah, and tne method of his redemption.

IV. We find in the Scripture, that all those of God's professing people, or visible saints who are not/rw/j/ //zows, are represented as counterfeits^ as having guile., disguise., and a false appearance^ as making false pretences, and as being de-Vol. L 2 C

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ceitfut and hyfiocrites Thus Christ says of Nathaniel, J6hft

i. 47. " Behold an Israeliie indeed, in whom is no guile ;" that is, a truly gracious person ; implying, that those of God's professing people, who are not gracious, are guilfful^ and deceitful in their profession. So sinners in Zion, or in God's visible church, are culled hy/iocrites. Isa. xxxiii. 14. " The sinners in Zion are afraid, fearfulness hath surprised the hyfiocrites.** Isa. xi. i7. " Everyone is an hyfiocritc and an evil doer." So they are called lying children.^ Isa. xxx. 9. and chap. lix. 13. and are represented as /i//n§-, in pretending to be of the temple or church of God. Jer. vii. 2, 4

" Hear the word of the Lord, all ye of Judah, that enter in at

these gates to worship the Lord Trust yc not in lying

"words, saying. The temple of the Lord, the temple of the Lord, the temple of the Lord are these." They are spoken of as falsely calling themselves of the holy city, Isa. xlviii. 1, 2.

They are culled silver clross^ and reprobate or refune silver

(Ezek. xxxii. 18. Jer. vi. 30.) which glisters and shows like tinje silver, but has not its inward worth. So they are compared to adulterated winey Isa. i. 22. and to trees full of leaves bidding fair for frultfulness, Matth. xxi. 19. Clouds that look as if they were full of rain, yet bring nothing but ivind^ Jude, 12. JVells without water, that do but cheat the thirsty traveller, 2 Pet. ii. 13. A deceitful bow, that appears good, but fails the archer, Psal, Ixxviii. 57. IIos. vii. 16....IMr. Stoddard, in his ylppeal to the Learned, from time to time supposes all -visible saints, who arc not truly pious, to be hypocrites, as in pages 15, 17, 18. Now what ground or reason can there be thus to represent those as visible saints or members of Cod*s visible church,who are not truly pious, if the profession of such does not imply any pretence to true piety ; and when they never made a pretence to any thing more than common grace, or moral sincerity, which many of them truly have, and therefore are not ut all hypocritical or deceitful in their pretences, and are as much without guile, in what they make a profession of, as Nathaniel was ? The Psalmist speaking of sincere piety, calls it the truth in the inward parts. Psal. li. " Behold,

thou desirest the truth in the inward parts," It is called truth with reference to some declaration or profession made by God*s visible people ; but on the hypothesis which I oppose, common grace is as properly the truth in the inward parts, in this respect, as savint^ grace. God says, concerning Israel, Deut. xxxii. 5. " Their spot is not the spot of his children." God here speaks of himself as it were disappointed : The words have reference to sovac profession they had made : For why should this remark be made after this manner, that there were sjiots upon them, shrewd marks that they were not his children^ if they never pretended to be his children, and never were accepted under any such notion to any of the privileges of his people ?

God is pleased to represent himself in his word as though he trusted the profession of his visible people, and as dlsafi* pointed when they did not approve themselves as his faithful, stedfast, and thorough friends. Isa. Ixiii. 8, 9, 10. " For he said, Surely they are my people, children that will not He. So he was their Saviour : In all their affliction he was afflicted. But they rebelled and vexed his Holy Spirit ; therefore he was turned to be their enemy." The same is represented in many other places. I suppose that God speaks after this manner, because he, in his present, external dealings with his visible people, does not act in the capacity of the Searcher of Hearts, but accommodates himself to their nature, and the present state and circumstances of his church, and speaks to them and treats them after the manner of men, and deals •with them in their own way. But, supposing the case to be even thus, there would be no ground for such replresenta-tions, if there were no profession of true godliness. When God is represented as trusting that men will be his faithful friends, we must understand that he trusts to their pretences. But how improperly would the matter be so represented if there were no pretences to trust to, no pretences of any real, thorough friendship ? However there may be a profession of some common affection that is morally sincere, yet there is no pretence of loving him more than, yea not so much as his enemies. What reason to trust that they will be faithful

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to God as their master, \\'hcn the reli^on thev profess a.-mounts to no more than serving two masters ? What reason to trust that ihcy will be stable in their ways, when they do not pretend to be of a sinp:le heart, and all know that the double minded persons used to be unstable in all their ways ? Those who only proless moral sincerity or common gracc^ do not pretend to love God above the world. And such grace is what God and man know is liable to pass away as the early dew and the morning cloud. If what men profess amounts to nothing beyond lukewarmness, it is not to be expected, that they will be faithful to the death. If men do not pretend to have any oil in their vessels, what cause can there be to trust that their lamps will not go out ? If they do not pretend to have any root in them, what cause is there for any disappointment when they wither away.

When God, in the forementioned place, Isa. Ixiii. represents himself as trusting Israel's profeBsion,and saying, Surely they are my people, children that will not He ; it cannot be understood, as if he trusted that they were his people in that sense, in which the ten tribes were called God's people after they had given up themselves to idolatry for two or three hundred years together without once repenting : But, surely they are my sincere saints and children, as they profess to be, Israelites indeed without guile; for surely they would not do so evil a thing as to make a lying profession. This seems to be the plain import of the woi-ds : It therefore shews that the profession they made was of real, Nntal godliness.

V. The eight first verses of the fifty sixth chapter of Isaiah, I think, afford good evidence, that such qualifications are reipiisite in order to a due coming to the privileges of a visible church state, as I have insisted on. In the four preceding chapters we have a prophecy of gospel times, the blessed state of things which the Messiah should introduce. The prophecy of the same times is continued in the former part of this chapter. Here we have a prophecy of the abolishing of the ceremonial law, which was a wall of separation, that kept two sorts of persona, vir. Eunuchs and (ientiles, out from the ordinances of the church or congregation of the

%jord (for the words congregation and church are the same) the place of whose meeting was in God*s house, within God's walls, verse 5, and on God's holy mountain, verse 7. That an the ceremonial law, which especially kept out the Gentiles, was the law of circumcision, and the law that the eunuch shall not enter into the congregation or church of the Lord, we have in Deut. xxiii. 1. Now here it is foretold that in the days when " God's salvation shall be come, and his righteousness revealed, by the coming of the Messiah, this wall of separation should be broken down, this ceremonial law removed out of the way (but still taking care to note, that the law of the Sabbath shall be continued, as not being one of those ceremonial observances which shall be abolished) ; and then it is declared, what is the great qualification which should be looked at in those blessed days, when these external, ceremonial qualifications of circumcision and squndness of body should no more be insisted on, viz. piety of heart and practice, joining themselves to the Lord^ loving the name of the Loi'd, to *be his servants^ choosing the things that please him^ iJfc. Ver. 3. &c. " Neither let the son of the stranger that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people ; neither let the eunuch say. Behold, I am a dry tree ; for thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant, even unto them will I give in my house, and within my walls, a place, and a name better than of sons and of daughters ; I will give unto them an everlasting name, that shall not be cut off. Also the sons of the stranger that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant: Even them will I bring to my holy mountain, and make them joyful in my house of prayer ; their burnt offerings and their sacrifices shall be accepted upon mine altar : For mine house shall be called an house of prayer for all people. The Lord God which gathereth the outcasts of Israel, saith. Yet will I gather others to him besides those that are gathered unto him."

VI. The r^preBentationa which Christ makes of his visi-hk churchy from time to time, in his cliscoui'J^cs and parables» make the thinj:; manifest \vhich I have laid down.

As particularly the representation which Christ makes in the latter end of Matthew vii. of the final issue of things with respect to the different sorts of members of his visible church : Those that only say, Lord^ Lord^ and those who do the nvill of his Father ivhich U in heaven ; those ivho build their house ufion a rocky and those tvho build ufton the sand. They arc all (of both kinds) evidently such as have pretended to an high honor and regard to Christ, have claimed an interest in him, and accordingly hoped to be finally acknowledged and received as some of his. Those visible Christians who are not true Christians, for the present, cry. Lord- Lord ; that is, arc forward to profess respect, and claim relation to him ; and will be greatly disappointed hereafter in not being owned by him. They shall then come and cry. Lord, Lord. This compel-lalion Lordy is commonly given to Jesus Christ in the Kew Testament, as signifying the special relation which Christ stood in to his disciples, rather than his universal dominion. They shall then come, and earnestly claim relation, as it is represented of Israel of old, in the day of their distress, and God's awful judgments upon them, Hos. viii. 2. " Israel shall cry unto me. My God, we know thee."

To knoiv does not here intend speculative knowledge, bat knowing as one knoivs his oivn^ has a peculiar respect to, and owns and has an interest in. These false disciples shall not only claim interest in Christ, but shall plead and bring arguments to confirm their claim ; I.ord^ Lord^ have ive not Jiro/ih-eftied in thy name^ and in thy najnc have cast out dej'ils, and in thy name have d'jne many rjondrr/ul ivorks ? It is evidently the language of those that are dreadfully disappointed. Then (says Christ) I will firofcss unto them^ Inei'cr knevj you ; dcjiart from mcy ye that tvork ini(/uity. </. d. " Though they profess a relation to me, 1 will profess none to them ; though they plead that they know me, and have an interest in me, I will declare to them that I never owned tlicm as any of mine ; and will bid them depart from mc as those that I will never own, no?

have any thing to do with, in such a relation as they claim." Thus all the hopes ihey had lived in, of being hereafter received and owned by Christ,as in the number of his friends and favorites, are dashed in pieces. This is further illustrated by what follows, in the comparison 6f the wise man who built his house On a rock ; representing those professed disciples who build their hope of an interest in him on a sure foundation, whose house shall stand in the trying day, and the foolish man who built his house on the sand ; representing those professed disciples or hearers of his word, who build their opinion and hope of an interest in him on a false foundation, whose house in the great time of trial shall have a dreadful fall, their vain hope shall issue in dismal disappointment and confusion.

On the whole it is manifest that all visible Christians or saints, all Christ's professing disciples or hearers that profess him to be their Lord, according to the scripture notion of professing Christ, are such as profess a saving interest in him and relation to him, and live in the hope of being hereafter owned as those that are so interested and related. By those that hear Christ's sayings, in this place, are not meant merely auditors of the word preached ; for there are many such who make no pretence to an interest in Christ, and have no such hope or opinion built on any foundation at all : But those who profess to hearken to, believe, and yield submission to the word of Christ. This is confirmed by the manner in which the matter is expressed in Luke vi. " Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like :" i. e. Whosoever visibly comes to me, and is one of my professed disciples. Sec.

This matter is confirmed by that parallel representation that Christ gives us in Luke xiii. 25....29, of his final disposal of the two different sprts of persons that are in the kingdom or church of God ; viz. those who shall be allowed in his church or kingdom when it comes to its state of glory, and those who, though they have visibly been in it, shall be thrust out of it. It is represented of the latter, that they shall then come and claim relation and interest, and cry. Lord, Lord, ofien vntoui; and Christ shall answer and say, I know you r.Qtjv:hence

you arc. As much as to say, ^< Why do you claim relation and acquaintance ^vith me ? You are strangers to me, 1 do not own you.'* Theji (it is said) t/iey ^haLl begin to say^ We have eaten, ajid drunk in f/iy /irese?ice^ and thou /tast taught in our streets. As much as to sa.y, " This is a strange thing that thou dost not own us ! We are exceedingly surprised that thou shouldst account us as strangers that have no part in thee, Tvhcn we have eaten and drunk in thy presence,' See. And -lyhcn he shall finally insist upon it, <hat he docs not own them, and will have nothing to do with them as his, then there ahall be weeping and gnashing of teeth ; then they shall be filled with dismal disappointment, confusion and despair, when they shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God, with whom they expected to dwell forever there, and they themselves thrust out. By this it is evident, that those visible members of the kingdom of God, that hereafter shall be cast out of it, are such as look upon themselves now interested in Christ and the eternal blessings of hia kingdom, and make that profession.

The same is manifest by the parable of the ten virgins, Matth. XXY. In the first verse it is said, Tne kingdom of heaven [i. e. the church of Christ] is likened unto ten virgins. The two sorts of virgins evidently represent the two.sorts of members of the visible church of Christ ; the wise, those who are true Christians ; and the foolish, those who are apparent, but not true Christians. The foolish virgins were to all appearance the children of the bride chamber; they were such as to appearance had accepted of the invitation to the wedding, •which represents the invitations of the gospel, wherein the; bridegroom and bride say, Come ; they herein had testified the same respect to the bridegroom and bride that the wise had : The parable naturally leads us to suppose, that they were to appearance every way of the same society with the wise, pretended to be the same sort of persons, in like manner interested in the bridegroom, and that they were received by the wise under such a notion ; they made a profession ot the very same kind of honor and regard to the bridegroom, in going forth to meet him with their lamps, as his friends to

ihew him respect, and had the same hope of enjoying the privileges and entertainments of the wedding : There was a difference with respect to oil in their vessels^ but there was no difference with respect to their lamp's. One thing intended by their lamfis-i as I suppose is agreed by all, is their/iro/J?s-sion. This is the same in both ; and in both it is a profession oigrace, as a lavifi (from its known end and use) is a manifestation or shew of oil. Another thing signified by the blaze of their lamps seems to be the light of hojif^ : Their lamps signify in general the appearance of grace or godliness, including both the appearance of it to the view or judgment of others, and also to their own view, and the judgment they entertain of themselves : Their lamps shone, not only in the eyes of others, but also in their own eyes. This is conBrmed, because on the hearing the midnight cry, they find their lamfut are gone out j which seems most naturally to represent this to us, that however hypocrites may maintain their hopes while they live, and while their Judge is at a distance, yet when they come to be alarmed by the sound of the last trumpet, their hopes will immediately expire and vanish av/ay, and very often fail them in the sensible approaches of death. Where i& the hojic of the hypocrite, when God takes away his soul? But till the midnight cry the fooliah virgins seem to entertain the same hopes with the wise ; when they first went forth with the wise virgins, their lamps shone in their own eyes, and in the eyes of others, in lii^e manner with the lamps of the wise virgins. So that by this parable it also appears, that all visible members of the Christian church, or kingdom of heaven, are those that profess to "be gracious persons, as looking on themselves, and seeming, or at least pretending, to be such.

And that true piety is what persons ought to look at in themselves as the qualification that is a proper ground for them to proceed upon, in coming into the visible church of Christ, and taking the privileges of its members, I think is evident also from the parable of the marriage, which the king made for his son, Matth. xxii. particularly the 11th and 12th verses, " And when the king came in to see the guests, he saw there a man which had not a wedding garment ; and he

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saith unto him, Friend, how earnest thou in hither, not having a wedding garment ? And he was speechless." Mr. Stoddard says, (Appeal, page 4, j) « Here is a representation of the day of judgment ; and such persons as come for salvation without a Tjrdding garment shall be rejected in that day. So that here being nothing said about the Lord's supper, all arguing from this scripture falls to the ground." Upon which I take leave to observe, that the king's coming in to see the guests, means Christ's visiting his professing church at the day of judgment, I make no doubt : But that the guests* com' inginto the king^s house means persons coming for salvation at the day of judgment, I am not convinced. If it may properly be represented, that any reprobates will come for salvation at the day of judgment, they ^vill not do so before the king appears ; but Christ will appear first, and then they will come and cry to him for salvation. Whereas, in this parable the guests are represented as gathered together in the king's house before the king appears, and the king as coming in and finding them there ; where they had entered while the day of grace lasted, while the door was kept open, and invitations given forth ; and not like those who come for salvation at the day of judgment, Luke xiii. 25, who come after the door is shut, and stand without, knocking at the door. I think it is apparent beyond all contradiction, that by the guests' coming into the king's house at the invitation of the servants, is intended Jews and Gentiles coming into the Christian church, at the preaching of Christ's apostles and others, making profession of godHness, and expecting to partake of the eternal marriage supper. I shewed before, that that which is called the house of God in the New Testament, is his church. Here in this parable the king first sends forth his servants to call them that were bidden, and they would not come ; and they having repeatedly rejected the invitation and evil entreated the servants, the king sent forth his armies and burnt up their city ; veprcscnling the Jews being first invited, and rejecting the invitations of the gospel, and persecuting Christ's ministers, and so provoking God to give up Jerusalem and the nation to destruction. Then the king sends forth his servants into thfc

high ways, to call in all sorts ; upon which many flocked into the king's house ; hereby most plainly representing the preaching of the gospel to the Gentiles, and their flocking into the Christian church. This gathering of the Gentiles into the king's house, is BEFORE the day of judgment, and the man without the wedding garment among them. It fitly represents the resorting that should be to the Christian church, during the day of grace, through all ages ; but by no means signifies men's coming for salvation after the day of grace is at an end, at Christ's appearing in the clouds of heaven. Let this parable be compared with that parallell place, Luke xiv. 16....24. The company gathered to the marriage in this parable, plainly represents the same thing with the company of •virgins gathered to the marriage in the other parable, Matth. XXV. viz. the company of visible saints, or the company belonging to the visible kingdom of heaven ; and therefore both parables are introduced alike with these words, The kingdom of heaven is like unto, See. As to the man's being cast out of the king's house when the king comes in to see his guests, it is agreeable to other representations made of false Christians being thrust out of God's kingdom at the day of judgment ; the servant's not abiding in the house forever^ though the son abideth ever : God's taking a%vay their part out of the holy city^ and blotting their names out qf the book of life^ &c.

Mr. Stoddard says, " This person that had not a wedding garment, was a reprobate ; but every one that partakes of the Lord's supper without grace is not a reprobate." I answer, all that will be found in the king's house without grace when the king comes in to see the guests, are doubtless reprobates.

If it be questioned whether by the wedding garment be meant true piety, or whether hereby is not intended moral sincerity, let the scripture interpret itself ; which elsewhere 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 made herself ready. And to her was granted that she should be arrayed in fine linen, clean und white; for the fine linen is the righteousness of saints,"

INonc, I suppose will say, this righteousness that is so p<\re, IS the common c;racc of lukewarm professors, and those that go about to serve God and mammon. The same wedding-gaTment we have account of in Psal. xlv. 13, 14. " The kinj^'s dauj;hter is all glorious within, her clothing is of wrought gold : She shall be brought unto the king in raiment of needle work." But we need go no where else but to the parable itself; that alone determines the matter. The wedding garment spoken of as that without which professors will be excluded from among God's people at the day of judgment, is not moral sincerity, or common grace, but special saving grace. If common grace were the wedding garment intended, not only would the king cast out those that he found nvith-out a wedding garment, but also many vjith a wedding garment : For all such as shall be found then with no better garment than moral sincerity Avill be bound hand and foot, and cast into outer darkness ; such a wedding garment as this will not save them. So that true piety, unfeigned faith, or the righteousness of Christ which is upon every one that be-licveth, is doubtless the wedding garment intended. But if a person has good and proper ground to proceed on in coming into the kings hoiiscy that knows he is without this wedding garment, why should the king upbraid him, saying, IIoiv ra?n-cst tlioii in hither^ not having a ivcdding gar?ncnt ? And why should he be speechless, when asked such a question ? Would he not have had a good answer to make ? viz. " Thou thyself hast given mc leave to come in hither, without a wedding garment." Or this, thy own word is my warrant; which invited such as had only common grace or moral sincerity to come in."

\TI. If we consider what took place, infuct^ in the manner and circumstances of the admission of members into the primitive Christian church, and the profession they made in order to their admission, as we have these things recorded in the Acts of the Apostles, it will further confirm the point I have endeavored to prove.

W'g have an account from time to time, concerning these, of t'aeir first being awakened by the preaching of the apostles and other ministers, and earnestly inquiring what they

should do to be saved ; and of their being directed to refieru and believe on the Lord Jesus, as the way to have their sins blotted out, and to be saved ; and then upon thenprofessivg that they did believe, of their being baptized and admitted into the Christian church. Now can any reasonably imagine, that these primitive converts, when they made that profession in order to their admission, had any such distinction in view as that which some now make, of two sorts of real Christianity, two sorts of sincere faith and repentance, one with a moral and another with a gracious sincerity ? Or that the apostles, who discipled them and baptized them, had instructed them in any such distinction ? The history informs us of their teaching them but one faith and repentance ; believing in Christ that they might be saved, and repentance for the remission of sins ; and it would be unreasonable to suppose, that a thought of any lower or other kind entered into the heads of these converts, when immediately upon their receiving such instructions they professed faith and repentance ; or that those who admitted them understood them as meaning any lower or other kind in what they professed.

Let us particularly consider what we are informed concerning those multitudes whose admission we have an account of in Acts ii. We are told concerning the three thousand first converts, how that they were greatly awakened by the preaching of the apostles, pricked in their hearts, made sensible of their guilt and misery ; " and said to Peter and the rest of the apostles. Men and brethren, what shall we do ?" i. e. What shall we do to be saved, and that our sins may be remitted ? Upon which they directed' them what they should do, viz. Rejicnt and. be bajiiized, in the name of the Lord Jesus, for the remission of sins. They are here directed into the way of salvation, viz. Faith and repentance, with a proper profession of these. Then, we are told, that <' they which gladly received the word, were baptized ;" that is. They which appeared gladly to receive the word, or manifested and professed a cordial and cheerful compliance which the calls of the word, with the directions which the apostles had given them. The man-itestation was doubtless by some profession, and the pro-

*3S QUALIFICATIONS

fession was of that repentance for the remission of sins, and that faith in Christ, which the apostles had directed them to, in answer to their inquiry, nvhat ihcy ahould do to be saved : I can see no ground to suppose they thought of any lower or other kind. And it is evident by what follows, that these converts novf looked upon it that they had complied witli these directions, and so were at peace with God : Their business now is to rejoice and praise God from day to day : They con*

tinned atedfastly in the afi08tle*% doctrine and fellowship cou'

tinning daily ivith one accord in the tcmfile^ and breaking bread from house to houae, they did eat their meat with gladness and gingleneas of hearty firaising God. The account of them now is not as of persons under awakenings, weary and heavy laden sinners, under an awful sense of guilt and wrath, pricked in their hearts, as before ; but of persons whose sorrow was turned into joy, looking on themselves as now in a good es* late. And in the last verse it is said, " The Lord added to the church daily such as should be saved ;'* in the original it is Toyg au^o^^iHi^ the saved, ei ffu^ofitvoi was a common appellation given to all visible Christians, or to all members of tlic "visible Christian church. It is as much as to say, the converted^ or the regenerate. Being converted is in Scripture called a being saved, because it is so in effect ; they were " passed from death to life," John v. 24. Tit. i. 4. " According to his mercy he SAVED us, by the washing of REGENERATION, and renewing of the Holy Ghost." 2 Tim. i. 9. " Who hath SAVED us, and called us with an holy calling.'* Not that all who were added to the visible church were indeed regenerated, but they were so in profession and repute, and therefore were so in name. 1 Cor. i. 18. " The preaching of the cross is to them that perish, foolishness ; but unto us [i. e. us Christians] which are saved \%oia ffm^Q^imf\ it is the power of God." So those that from time to time were added to the primitive church, were all called c» <7-«D^o/At»o», the saved. Before, while under awakenings, they used to inquire of their teachers what they should do to be saved ; and the directions that used to be given them, were to refient and believe in Christ ; and before they were admitted into the church, they profesiS*

cd that they did so ; and thenceforward, having visibly complied with the terms proposed, they were called THE SAVED ; it being supposed, that they now had obtained what they inquired after when they asked what they should do to he saved. Accordingly we find that after that, from time to time, Christ's ihinisters treated them no more as miserable perishing sinners, but as true converts; not setting before them their sin and misery to awaken them, and to convince them of the necessity of a Saviour, exhorting them to fly from the wrath to conve, and seek conversion to God ; biit exhorting them to/zo/r/^^/*^ the /irqfession of their faith') io cwitinue in the grace of God, and persevere in holiness; endeavoring by all means to confirm and strengthen them in grace. Thus when a great number believed and turned to the Lord at Antioch, Barnabas was sent to them ; " who, when he came, and had seen the grace of God, was glad, and exhorted them all that with purpose of heart they should cleave to the Lord." Acts xi. 23. See also Acts xiii. 43. And xiv. 22, and xv. 32, 41, and xx. 32. And when the apostles heard of the conversion of the Gentiles to the Christian faith, visible by their profession when they joined theniselves to the Christian church, they in charity supposed andbelieved that God had given them saving repentance, and an heart purifying faith. Actsxi. 18. "When they heard these things they held their peace,and glorified God saying, Then hath God also granted unto the Gentiles repentance unto life." Chap, xv. 9. " And put no difference between us and them, purifying their hearts hyfaith.^^

If any should here object that when such multitudes were converted from Judaism and Heathenism, and received into the Christian church in so short a season, it was impos* sible there should be time for each one to say so much in his public profession, as to be any credible exhibition of true godliness to the church : I answer. This objection will soon vanish, if we particularly consider how the case was with those primitive converts, and how they were dealt with by their teachers. It was apparently the manner of the first preachers of the gospel, when their hearers were awakened and brought in good earnest to inquire what they should do to be

>2-4 QUALIFICATIONS

saved, then particularly to instruct them in the \vay of salvation, and explain to them what qualifications must be in them) or -what they must do in order to their being saved, agreeable to Christ's direction, Mark xvi. 15, 16. This we find "vvas the method they took with the three thousand^ in the second chapter of Acts, verse 37....■40. And it seems they were particular and full in it : They said much more to them than the words recorded. It is said, verse 40. " With many other words did Peter testify and exhort." And this we find to be the course Paul and Silas took with the gaoler, chap. xvi. Who also gave more large and full instructions than are rehearsed in the history. And when they had thus instructed them, they doubtless saw to it, either by themselves or some others who assisted them, that their instructions were understood by them, before they proceeded to baptize them (for I suppose none with whom I have to do in this controversy, will maintain, from the apostles' example, that we ought not to insist on a good degree of doctrinal knowledge in the way and terms of salvation, as requisite to the admission of members into the church.) And after they were satisfied that they well understood these things, it took up no great time to make a profession of them, or to declare that they did, or found in themselves, those things they had been-told of as necessary to their salvation. To be sure, after they had been well informed what saving faith and repentance were, it took up no more time to profess that faith and repentance, than any other. In this case, not only the converts 'Words,-but the words of the preacher, which they consented ♦o, and in effect made their own, are to be taken into their profession. For persons that are known to be of an honest character, and manifestly qualified with good doctrinal knowledge of the nature of true godliness, in ihe more essential things which belong to it, solemnly to profess they have or do those things, is to make as credible a profession of godliness as I insist upon. And wc may also well suppose, that more words were uttered by the professors, and wilh other circumstances to render them credible, than are recorded in that very brief summary history, which we have of the primitive church,

in the Acts of the apostles ; and also we may yet suppose one thing further, viz. that in that extraordinary state of things so particular a profession was not requisite in order to the church*s satisfaction, either of doctrines assented to, or of the consent and disposition of the heart, as may be expedient in a more ordinary state of things ; for various reasons that might be given, would it not too much lengthen out this discourse.

One thing which makes it very evident, that the inspired ministers of the primitive Christian church looked upon sav-^ ing faith as the proper matter of the profession requisite in order to admission into the church, is the story of Philip and the eunuch, in Acts viii. For when the eunuch desires to be baptized, Philip makes answer, verse 37. " If thou believest with all thine heart, thou mayest." Which words certainly imply, that believing nvith all his heart was requisite in order to his coming to this ordinance properly and in a due manner. I cannot conceive what should move Philip to utter these words, or what he should aim at in them, if he at the same time supposed, that the eunuch had no manner of need to look at any such qualification in himself, or at all to inquire whether he had such a faith or no, in order to determine whether he might present himself as the subject of baptism ; many that are without it, being as properly qualified for this> as they that have it.

It is said by some, that Philip intended nothing more by lelieving with all his hearty than that he believed that doctrine, that Jesus Christ ivas the So?i of God, with a moral sincerity of persuasion. But here again I desire the scripture may bo allowed to be its own interpreter. The Scripture very much abounds with such phrases as this, with all the heart, or nvith the whole heart, in speaking of religious matters. And the manifest intent of them is to signify a gracious simplicity and godly sincerity. Thus, 1 Sam. xii. 20. " Turn not aside from following the Lord, but serve the Lord with all your heart." So verse 24. « Only fear the Lord and serve him in truth, with all your heart." 1 Kings viii. 23. « Who kcepest covenant and mercy with thy servants, that walk before thee with all their heart." Chap. xiv. 8. " My servant

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David, who kept my commandments, and who followed m» with all his heart." 2 Kings x. 31. "But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart." 2 Chron. xxii. 9. « Jehoshaphat sought the Lord with all his heart." Chap. xxxi. 20, 21. " Hezekiah wrought that which was good and right and truth before the Lord his God ; and in every work that he began in the service of the house of God, and in the law and in the commandments, to seek his God, he did it with all his heart." Psal. ix. 1. " I will praise thee, O Lord, with my whole heart." Psal. Ixxxvi. 12. " I will praise thee, O Lord my God, with all my heart, and will glorify thy name." Psal. cxi. 1. "I will praise thee, O Lord, with my whole heart, in the assembly of the upright." And cxix. 2. " Blessed are they that keep his testimonies, and that seek him with the whole heart." Verse 10. " With my whole heart have I sought thee." Verse 34. " Give me understanding, and I shall keep thy law, yea, I shall observe it with my whole heart." Verse 69. " The proud have forged a lie against me, but I will keep thy precepts with my whole heart." Jer. xxiv. 7. " And I will give

them an heart to know me for they shall return unto me

with their whole heart." Joel ii. 12, 13. " Turn ye even unto me with all your heart....and rent your heart, and not your garments." And we have the like phrases in innumerable other places. And I suppose that not so much as one place can be produced, wherein there is the least evidence or appearance of their being used to signify any thing but a gra-cioufs sincerity. And indeed it must be a very improper use of language, to speak of those as performing acts of religion ivith all their hearts^ whose heart the Scriptures do abundantly represent as under the reigning power of sin and unbelief, and as those that do not give God their hearts, but give them to other things ; as those who go about to serve two niastera^ and as those who indeed draw near to God ivith their li/is^ but have at the sumo time their hearts/zr/row ///w, and running more after other things ; and who have not a single ryey nor single heart. The word hiiieve^ in the New Testament, answers to the word trust in the Old ; and therefore

the phrase used by Philip, of bellevi7ig with all the heart is parallel to that in Proverbs iii. " Trust in the Lord with all thine heart." And believing with the heart, is a phrase used in the New Testament to signify saving faith....Rom. X. 9, 10. " If thou Shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved ; for with the heart man believeth unto righteousness." The same is signified by obeying the form of doctrine from the hearty Rom. vi. 17, 18. « But God be thanked that ye were tJie servants of sin, but ye have obeyed from the heart that form of doctrine v/hich was delivered you ; being then made free from sin, ye became the servants of righteousness." Here it is manifest, that saving faith is intended by obeying the form of doctrineyr(S77z the heart. And the same is signified as if it had been said, ye have believed with the heart the form of doctrine. But Philip uses a yet stronger expression, he does not only say, if thou believtst with the heart, ov from the heart, but with ALL thine heart. And besides, for any to suppose, that those same persons which the Scriptures represent in some places as under the power of an evil heart of unbelief; and as double minded wiih regard to their faith (James i. 6, 7, 8) and as those who though they believe for a while, yet have their hearts like a rock, in which faith has no root, (Luke viii.) and yet that this same sort of persons are in other Scriptures spoken of as believing with all their heart ; I say, for any to suppose this, would be to make the sound or voice of God's word not very harmonious and consonant to itself. And one thing more I would observe on this head, there is good reason to suppose that Philip, while he sat in the chariot with the eunuch, and (as we are told) preached unto him Jesus, had shewed to him the way of salvation, had opened to him the way of getting an interest in Christ, or obtaining salvation by him, viz. believing in him, agreeably to Christ's own di^ rection, Mark xvi. 15, 16. And agreeably to what we find to be the manner of the first preachers of the gospel : And therefore now when after this discourse he puis it to the eunuch, whether he believed with all his heart ; it is natural to suppose, that he meant whether he found his heart acquiesc.»

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ing in Ihc gospel ^vay of salvation, or -whether he sinccreljr exercised that belief in Christ which he had been inculcating ; and it would be natural for the eunuch so to understand him.

Here if it be objected that the eunuch's answer, and the profession he hereupon n ade (\Nheicin he speaks nothing of his hearty but barely says) Ibeliez'e thai Jesus Christ is the Son cf Gcd, shows that he understood no more by the inquiry than whether he gave his asse7it to that doctrine : To thi« I answer; we must take this confession of the eunuch's together with Philip's words, which they were a reply to, and expound the one by the other. Nor is there any reason but to understand it In the same sense in wliich we find the words of the like confession elsewhere in the New Testament, and as the words of such a confession were wont to be used in those days, as particularly the words of Peter's confession, Matth. xvi. 16. " And Simon Peter answered and said, Thou urt Christ, the Son of the living God :" Which was a profession of saving faith, as appears by what Christ says upon it. And we read, I Cor. xii. .3. " No man can say that Jesus is the Lord, but by the Holy Ghost." Not but that a man might make a profession in these words without the Holy Ghost, but he could not do it heartily,or WITH ALL HIS HEART. Sol John iv. 15. "Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God." i. c. Whoever makes this Christian confession (this profession which all Christians were wont to make) cordially, or with his whole heart, God dv.ells in him, &c. But it was (hiis that the eunuch was put upon making this confession.

Vni. It is apparent by tlic epistles of the apostles to the primitive Christian churches, their manner of addressing and treating them throughout all those epistles, and what they say to them and r/thcm, that all those churches were constituted of members so ciualified as has been represented, hating such a visibility of godliness as has been insisted on ; those who were reputed to be real .saiuta^ were taken into the church under a Jioii'jii of their being truly i)ious persons, made that firofeBsio^h and had this hope of themselves ; and that

natural and graceless men were not admilted designedly, but unawares^ and beside the aim of the primitive churches and ministers ; and that such as remained in good standing, and free from an offensive behavior, continued to have the reputation and esteem of real saints, with the apostles, and one with another.

There were numbers indeed in these churches, who after their admission fell into an offensive behavior ; some of which the apostles, in their epistles, speak doubtfully of; others that had behaved themselves very scandalously, they speak of in language that seems to suppose them to be wicked men. The Apostle Paul in his epistles to the Corinthians, oftentimes speaks of some among them that had embraced heretical opinions, and had behaved themselves in a very disorderly and schismatical manner, whom he represents as exposed to censure, and to whom he threatens excommunication ; and upon occasion of so many offences of this kind appearing amon<j them that for a while had been thought well of, he puts them all upon examining themselves, whether they were indeed in thefaith^ and whether Christ was truly in them^ as (hey and others had supposed, 2 Cor. xiii. And the same apostle speaks of great numbers among the Galatians, who had made a high profession, and were such as he had thought well of when they were first admitted into the church, but since had given him cause to doubt of their state, by giving heed to seducers, that denied the great gospel ^ocivmo^o^justijication by faith alone : Yet notwithstanding, the apostle speaks of them in such language as shews surprise and disappointment, and implies that he had looked upon them as true Christians, and hoped that his labors among them had had a saving effect upon them. Gal. i. 6. " I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel." Chap. iv. 11. "I am afraid of you, lest I have bestowed upon you labor in vain." And ver. 20. " I desire to be present with you now, and change my voice ; for I stand in doubt of you.'* As much as to say, *• I have heretofore addressed you with the voice of love and charity, as supposing you the dear children of God ; but now I begin to think of

speaking to you in other languaj^e." In the same chapter, to shew them what little reason he had to expect that they vould come to this, he puts ihcm in mind of tlic threat jirofes" iion they had m?.dc, and iIjc extraordinary appear;uices there had formerly been in them Ox^fervent piety. Ver. 15. "Where is the blessedness you spake of ? lor I bear you record, that if it had been possible yc Avould have plucked out your own eyes, and have given them uiUo me." The Apostle James in his epistle, speaks of scandalous persons amonj:^ the twelve tribes that nvcre scattered abroad ; some that were men of wn-bridled tongues ; some that seem to have been a kind of Anti-nomians in their principles, and of a very bitter and violent spirit, that reproached, condemned, and cursed their brethren, and raised nvars diw^Jightings among professing Christians, and "were also very unclean in their practice, adulterers and adulteresses^ chap. iv. 4. And in the 5th chapter of his epistle, he tseems to speak to the unbelieving Jews, who persecuted the Christians, ver. 6. And the apostles are also often speaking of some that had once been admitted into the church, crefit in tinaiuares^ who had apostatized from Christianity, and finally-proved notoriously wicked men. But otherwise, and as to such members of the visible church as continued in the same good standing and visibility of Christianity, wherein they were admitted, it is evident by the epistles of the apostles, they were all in the eye of a Christian judgment truly Jiious ov grar rious persons. And here I desire the following things may be particularly observed.

'The apostles continually, in their epistles speak to them and o/'them, as supposing and judf^ing them to be gracious persons. Thus the Apostle Paul, in his epistle to the church of the Romans, chap. i. 7, speaks of the members of that church as beloved of God. In chap. vi. 17, IS, See. he " thanks God, that they had obeyed from the heart that form of doctrine which had been delivered them, and were made free from sin, and become the servants of ri;';hicousness," Sec. The apostle in giving thanks to Clod for this, i^iust not only have a kind of negative charity for them, as not knowing but that they were gracious persons, and so charitably ho/img (as wc say) that it

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•was so ; but he seems to have formed -a. positive judgment that they were such : His thanksgiving must at least be founded on rational probability ; since it would be but mocking of God to give him thanks for bestowing a mercy which at the same time he did not see reason positively to believe was bestowed. In chap. vii. 4, 5, 6, the apostle speaks of them as those that once were in thejlesh-i and ivere under the law., but now delirver" edfrom the law, and dead to it. In chap. viii. 15, and following verses, he tells them, they had received the Spirit of adoption^ and speaks of them as havi?ig the witness of the Spirit that they were the children of God heirs of God, and joint heir's with Christ, And the whole of his discourse, to the end of the chapter, implies, that he esteemed them truly gracious persons. In chap. ix. 23, 24, he speaks of the Christian Romans, together with all other Christians, both Jews and Gentiles, as vessels ofmer-^ cij. In chap. xiv. 6, 7, 8, speaking of the difference that then was among professing Christians, in point of regard to the ceremonial institutions of the law, he speaks of both parties as acting from a gracious principle, and as those that lived to theXord, and should die unto the Lord : « He that regardeth the day, regardeth it unto the Lord, 8^c. For none of us liv* cth to himself, and no man, [i. c. none of U8~\ dielh to himself. For whether we live, we live unto the Lord, or whether we die, we die unto the Lord : Whether we live therefore or die, we are the Lord's." In chap. xv. 14, he says, « I myself also, am persuaded of you, my brethren, that ye are full of goodness." His being thus persuaded implies a positive judgment of charity. And the same apostle in his first epistle to the Corinthians, directs it to " the church at Corinth, that are sanctified in Christ Jesus, called to be saints, with all that in every place call on the name of the Lord Jesus ;" i. e. to all visible Christians through the world, or all the members of Christ's visible church every where : And continuing his speech of these, chap. i. 8, he speaks of them as those " that God would confirm to the end, that they may be blameless in the day of our Lord Jesus Christ:" Plainly speaking of them all, as persons, in Christian esteem, savingly converted. In the next verse, ho speaks of thcfaifhfulnesb- ^fGod as engag-

ed thus to preserve them to salvation, having called them to the ftllo'wshifi of his Son. And in the 30th verse, he speaks of them as having a saving interest in Christ ; " Of him arc ye in Christ Jesus ; Mho of God is m?.dc unto us wisdom, righteousness, sanctihcation and redemptio-n." In chap. iii. 21, 22, 23, he says to the meml)ers of the church of Corinth, "All things arc yours, whether Paul, or ApoUos, or Cephas, or the >voi Id, or life, or death, or things present, or things to come ; ail are yours, and yc arc Christ's." In chapter iv. 15, he tells them, he had hetfottni them throiit^h the gospel. In chap. \i. 1, 2, 3, he speaks of tlicm as, *' those who shall judge the world, and shall judge angels:** And in ver. 11, he says to them, " Ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the Spirit of God." And in chap. xv. 49, to the end, he speaks of them as having an interest, with him and other Christians, in the happiness and glory of the ramrrcction of the just. And in his second epistle, chap. i. 7, he says to them, " Our hope of you is stedfast; knowing that as you arc partakers of the sufferings, so shall ye be also of the consolation." This stedfast hope implies a positive judgment. Wc must here understand the apostle to speak of such members of the church of Corinth, as had not visibly backsliden, as they whom he elsewhere speaks doubtfully of. Again, in the 14th and 15th verses, he speaks of a fon-fdence which he had that they should be his rejoicing in the day of the Lord Jeans. In ull reason, we must conclude, there was a visibility of grace, carrying with it an apparent probability in the eyes of the Apostle, which was the ground of this his fo«-fdcnce. Such an apparent probability, and his confidence as built upon it, are both expressed in chap. iii. 3, 4. " Ye are manifestly declared to be the epistle of Christ, ministered by us ; written not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart ; and such trust have we through Christ to God ward." And in vcr. 18, the apostle speaks of tliem, with himself and other Christians, as all with o/ienfacej beholding as in a glass-, the glo' ry of the Lord^ and being changed into the same image from glo' ry to glory. And in the epistle to the churches of Galatia,

thap. iv. 26, the apostle speaks of visible Christians, as visibly belonging to heaven, the Jerusalem ivhichis above. And ver. 28, 29, represents them to be the childnn of the {iromiae c? Isaac ivaft ; and horn after the Spirit. In the 6lh verse of the same chapter, he says to the Christian Galatians, because ye are sons^ God hath sent forth the Sjiirit of his Son into your hearts^ crying., Abba-) Father. And in chap. vi. 1, he speaks of those of them that had not fallen into scandal, as sfiiritual jier-.

sons In his Epistle to that great church of Uphesus, at the

beginning, he blesses God on behulf of the membc s of that church, as being, together with himself and all th^ faithful in Ovist Jesus, " Ciioscn in him before the foundation cf the vj^orld, to be holy and without blame before him in love, being predestinated to the adoption of children by Jesus Chiist to himself, according to the good pleasure of his will, lo the praise of the glory of his grace, wherein God had made them accepted in the beloved ; in whom they had redemption through his blood the forgiveness of sins." In chap. i. 13, 14, he thus Writes to th«m, '* In whom ye also trusted....In ■whom after ye believed, ye were sealed with that Holy Spirit pf promise, which is the earnest of our inheritance, until the redemption of the purchased possession." And in chap. ii. at the beginning ; " You hath he quickened who were dead inf trespasses and sins." With much more, shewing that they were in a charitable esteem, regenerated persons, and heirs of salvation. So in the Epistle to the members of the church of Philippi, the apostle saluting them in the beginning of it, tells Ihem, that he <^ thanks God upon every remembrance of theiil for their fellowship in the gospel ; being confdcnt of this very-thing, that he which had begun a good work in them, would perform it until the day of Christ: Even (says he) as it is meet for me to think this of you all." If it was meet for him to think this of them, and to be confident of it, he had at least some appearing rational probability to found his judgment and confidence upon ; for surely it is not meet for reasonable creatures to think at random, and be confdcnt without reason. In verses 25, 26, he speaks of his " confidence that he should come to them for their furtherance and joy of faith, that theif Vol. I. 2 F

rejoicing might be more abundant in Christ Jesus." Which •u'ords certainly suppose that ihcy were persons vho had already received Christ and comfort in him ; had already obtained faith and joy in Christ, and only needed to have it increased In the Epistle to the members of the church of

CoLossE,the apostle, saluting them in the beginning of the epistle, " gives thanks for their faith in Christ Jesus, and love to all saints, and the hope laid up for thena in heaven ;" and Speaks of" the gospel's bringing forth fruit in them, since the day they knew the grace of God in truth ;" i. e. since the day of their saving conversion. In chap. i. 8, he speaks of *' their love in the Spirit.'* \"erscs 12, 13, 14, lie speaks of them as made meet to be partakers of the inheritance of the saints in light ; as being delivered from the power of darkness, and translated into the kingdom of God's dear Son ; as having redemption through Christ's blood, and the forgiveness of sins." In chap. iii. at the beginning, he speaks of them as « risen with Christ ; as being dead [i. c. to the law, to ain^and the nvorld'] as haviyig their life hid with Christ in God ;" and being such as " when Christ their life should appear, should appear ■with him in glory." In ver. 7, he speaks of them as " having once walked and lived in lusts, but having now put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of him that created him." In the first Epistle to the members of the church of Thessa-lonica, in words aimcxcd to his salutation, chap. i. he declares what kind of visibility there was of their election o/God^ in the appearance there had been of true and saving conversion, and their consequent holy life, verse 3....7. And in the beginning of the second epistle, he speaks of their faith and love greatly increQsing ; and in verse 7, expresses his confidence of meeting them in eternal rcst^ when the Lord Jesus Christ should be rcvealedfrom heaven ivith his nughty angels. And in chap. ii. 13, He gives thanks to Gody that from the beginning he had chosen them to salva4ion....In the Epistle to the Christian Hebrews, though the apostle speaks of some that once belonged to their churches, but had apostatized and proved themselves hypocrites ; yet concerning the rest that remained in good stand-

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ing, he says, chap. vi. 9, I am persuaded better t?iingt of you, end things that accompany salvation. (Where we may again note, his being thus persuaded, evidently implies a positive Judgment.) And in chap. xii. 22, kc. he speaks of them as visibly belonging to the glorious society of heaven. And in chap. xiii. 5, 6, he speaks of them as those who may boldly

t-ay^ The Lord is my helper The Apostle James, writing to

the Christians of the tvjelve tribes which tvere scattered abroad, speaks of them as regenerated persons (meaning as I observed before, those which were in good standing) chap. i. 18. " Of Jiis own will begat he us by the word of truth, that we should be a kind of first fruits of his creatures....The Apostle Peter, writing to the Jewish Christians, scattered throughout Pon-tus, Galatia, Cappadocia, Asia, and Bythinia (large countries, and therefore they must in the whole be supposed to be a great multitude of people) to all these the apostle in the inscription or direction of his first Epistle, gives the title of electa according to the foreknonvledge of God the Father, through sanctijication of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ. And in the verses next following, speaks of them as regenerated, " or begotten again to a lively hope, to an inheritance incorruptible," &c. And as " kept by the power of God through faith unto salvation : And says to them in verses 8, 9. " Whom (jiamely Christ) having not seen, ye love ; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory ; receiving the end of your faith, even the salvation of your souls." And in verse 18, to the end, the apostle speaks of them as " redeemed from their vain conversation, by the precious blood of Christ....And as having purified their souls in obeying the truth through the Spirit....Being bom again of incorruptible seed," Sec. And in the former part of chap. ii. he speaks of them as « living stones, coming to Christ, and on him built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ....^nrfas those that believe, to whom Christ \% precious....^* a chosen generation, a royal priesthood, an holy nation, a peculiar people, called out of darkness into mar-

vellous litvht." The church at Bubylon, occasionally mea-tiontd in chap. v. IS, is said lo be elected together with them. And in his second I^pislle (which appears by chap. iii. 1, to be uritlen to the same persons) the inscriplion is, To the-vi which have obtained like firecioua faith with us^ i. e. with the apostles and servants of Christ. And in the third chaptet^ he tells them both his Epistles were desipjned to stir ufi their PURE minds. In the first Epistle of John, written (for ought appears) to professing Christians in general, chap. ii. 12, &c. the apostle tells them, " He writes to them because their sins were fort^iven, because they had known him that was from the beginning....Because they had overcome the wicked on< ," &c. In verses 20, 21, he tells them " the^ have an unction fiom the Holy One, and know all things ; and that he did not write to them because they had not known the truth, but because they had known it," Sec. And in verse 27, he says, " The anointing which ye have received of him, abid» eth in you, and ye need not that any man should teach you ; but as the same anointing leacheth you of all things, and is truth, and is no lie ; and even as it hath taught you, ye shall abide in him " And in the beginning of chap. iii. he addresses them as those who were the sons of God, who when he should appear, should be like him, because they should see him as he is." In chap. iv. 4, he says, ** Ye are of God, little children, and have overcome." &c The Apostle Jude>

in his general Epistle, speaks much of apostates and their •wickedness ; but to other professing Christians, that had not fjicn away, he says, verses 2©, 21, " But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, 'ooking for the mercy of our Lord Jesus Christ unto eternal life :" Plainly supposing, that they had professed iaith with love to God ijnr Saviour, and were by the apostle considered as his friends and love^^....Many other passages to the like purpose might be «^l•^erved in the cpisilcs, but these may suffice.

Now how unaccouniable would these things be, if the case was, ihdt the members of the primitive Christian churches V'cre not admitted into them under anv such noiicn as iheit

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Ibeing really godly persons and heirs of eternal Ufe,norwith any respect of such a character appearing on them ; and that they themselves joined to these churches without any such pretence, as having no such opinion of themselves !

But it is particularly evident that they had such an opinion of themselves, as well as the apostles of them, by many things the apostles say in the epistles. Thus, in Rom. viii. 15, 16, the apostle speaks of them as " having received the Spirit of adoption, the Spirit of God bearing \ntness with their spirits, that they were the children of God." And chap; V. 2. Of their rejoicing in hope of the gloiy of God."....In 1 Cor. i. 7. He speaks of them as waiting for the coming of the Lord Jesus." In chap. xv. 17, the apostle says to the members of the church of Corinth, " If Christ be not raised, your faith is vain, ye are yet in your sins :** Plamly supposing that they hoped their sins were forgiven,.. Jn Philip i. 25, 26, the apostle speaks of his coming to Philippi, to " increase their joy of faith, and that their rejoicing in Christ might be more abundant:" Implying (as was observed before) that they had received com.fort already, in some degree as supposing themselves to have a saving interest in Christ....In 1 Thess. i. 10, he speaks cf the members of the church of Thessalon-ica as " waiting for Christ from heaven, as one who had delivered them from the wrath to come."....In Heb. vi. 9, 19, he speaks of the Christian Hebrews as having that " hope which was an anchor to their souls."....The Apostle Peter, i Epist. 1. 3....6, 8, 9, speaks of the visible Christians he wrote to, as being '' begotten to a living hope, of an inheritance incorruptible, he. Wherein they greatly rejoiced," fee ....And even the members of the church of Laodicea, the Very worst of all the seven churches of Asia, yet looked upon themselves as truly gracious persons, and made that profession ; they feaid, " fhey were rich, and increased in goods, and knew not that they were wretched and miserable," &c. Rev.iii. 17.

It is also evident, that the members of these primitiA'^ churches had this judgment one of another, and of the members of the visible church of Christ in general....In 1 Thess.

iv. 13, Sec. the apostle exhorts the Christian Thessaloniarn^ in mourning for their deceased friends -who were visible Christians, not to sorroiv as the hopeless Heathen were wont to do for their departed friends ; and that upon this consider-ationj that they had reason to expect to meet them again in glorious circumstances at the day of ^judgment, never to part more. The ground of comfort concerning their dead friends, which the aposlle here speaks of, is evidently something more than such an hope as it may be supposed we ought to have of all that profess Christian doctrines, and are not scandalous in life, whom we must forbear to censure, because we do not know but they are true saints. The members of the church of Sardis, next to Laodicea, the worst of the seven churches of Asia, yet had a name that they lived ; though Chrisf, who speaks of these seven churches from heaven, in the character of the Searcher of Hearts (see Rev. ii. 23) explicitly tells them that they were dead ; perhaps all in a dead frame, and the most in a dead state.

These things evidently shew, how all the Christian churches through the world were constituted in those days ; and what sort of holiness or saintshi/i it was, that all visible Christians in good standing had a visibility SLT\d profession of, in that apostolic age ; and also what sort of visibility of this they had, viz. not only that which gave them right to a kind of negative charity, or freedom from censure, but that which might justly induce a positive judgment in their f:\vor. The churches that these epistles were written to, w^re all the principal churches in the world ; some of them very large, as the churches of Corinth and Ephesus. Some of the epistlec were directed to all the churches through large countries where the gospel had had great success, as the epistle to the Galatians. The epistle to the Hebrews was written to all the Jewish Christians in the land of Canaan, in distinction from ihc Jews that lived in other countries, who were called Hellenists or Grecians, because they genei*ally spake the Greek tongue. The cpisllos of Peter were written to all the Christian Jews through many countries, Pontus, Galatia, Capr padocia, Asia, and Bythynia ; where were great numbers of

lews, beyond any other Gentile countries. The epistle of James was directed to all Christian Jews, scattered abroad through the whole world. The epistles of John and Jude, for ought appears in those epistles, were directed to all visible Christians through the whole world. And the Apostle Paul directs the first epistle to the CorinthiaflSj not only to the members of that church, but to all professing'Christians through the face of the earth : 1 Cor. i. 2, and chap. xiv. S3, speaking of the churches in general, he calls them all church' es of the saints. And by what Christ says to the churches of Sardis and Laodicea in the Apocalypse, of whom more evil is said than of any Christian churches spoken of in the New Testament, it appears that even the members of those churches looked on themselves as in a state of salvation, and had such a name with others.

Here possibly some may object, and say, it will not follow from the apostles speaking to, and of the members of the primitive church after the manner which has been observed, as though they supposed them to be gracious persons, that therefore a /irofession and afipcarance of this was looked upon in those days as a requisite qualification for admission into the Tisible church ; because another reason may be given for it, viz. Such was the cxtraordinarij state of things at that day, that it so came to pass, that the greater fiart of those converted from Heathenism and Judaism to Christianity, were hofis^ fully gracious persons, by reason of its being a day of such large communications of divine grace, and such great and unavoidable sufferings of professors, gcc. And the apostles knowing those facts, might properly speak to, and of the churches, as if they were societies of truly gracious persons, because there was just ground on such accounts, to think the greater part of them to be so ; although no profession or visibility of this was requisite in their members by ihe constitution of those churches, and the door of admission was as open for others as for such.

But it will appear, this cannot be a satisfactory nor true ac-eount of the matter, if we consider the following things.

(I.) 1 he apostles in the very sufici'HcriJitlon qr «UrectioBof their letters to these chui'ches, and in their mlutoiionv ut the beginning of thtir epistles., speak ortliem as gracious perbous. For instance, the Apostle Peter, in the direction of his fir^t letter to all professing Jewish Christians through many countries, says thus, ^' To the strangers scuttcicd throui,'h Pontus, Uc. elect, according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ." And in directing his second epistle to the same persons, he says thus, " Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith ^vith us," &c. And the Apostle Paul directs his epistle to the Romans thus, " To tiiem that be at Rome beloved of God." So he directs his first epistle to the Corinthians thus, " Unto the church of God which is at Corinth, to them that are sr.pctified in Christ Jesus." In \vhat sense he means sanctijedy his following words shew, ver. 4, 7, 8, 9. The same was before observed of words annexed to the apostle's salutations, in the beginning of several of the epistles. This shews that the apostles extend this character as far ag they do the c/ii.stles themselves. Which surely would be very improper, and not agreeable to truth, if the apostles at the same time knew very well that such a character did not belong to members of churches, as such, and that they wer^ not received into those churches with any regaid to such 9 character, or upon the account of any right they had to be esteemed such manner of persons. In the superscription of letters to societies of men, we : re wont to give them that liiie or dcnonwialion which properly belongs to them as members of such a body. Thus, if one should 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 deserve the epithet, or not, yet the title is agreeable to their profcsaioriy and what is known to be aimed at, and is professedly insisted on, in the admission of members. But if one should write to the House of Commons, or to the East India Company, and in his superscription give thcni the title of Learned, this would be

Foil FULL COMMUNION. Ut

very improper and illjudged ; because that character does not belong to their profession as members of that body, and learning is not a qualification looked at or insisted on in their admission of members : Nor would it excuse the impropriety^ though the writer might, from his special acquaintance, know it to be fact, that the greater part of them were men of learning. If one man should happen once thus to inscribe a letter to them, it would be something strange ; but more strange, if he should do it from time to time, or if it should appear, by various instances, to be a custom so to direct letters to such societies ; as it seems to be the manner of the apostles, in their epistles to Christian churches, to address them under titles which imply a profession and visibility of true holiness,

(2.) The Apostle John, in his general epistle, does very plainly manifest, that all whom he wrote to were supjwued to have true grace, inasmuch as he declares this the qualification he has respect to in writing to them, and lets them know he writes to them for that reason, because they are supposed to be persons of the character of such as have knoivn God, overcome the wicked one, and have had their sins fo^-given them. 1 John ii. 12, 13, 14, 21.

(3.) The apostles, when speaking of such as they write to, viz. visible Christians, as a society, and representing what belongs to such a kind or sort of society as the visible church is, they speak of it as visibly (i. e. in profession arid reputation) a society of gracious persons. So the Apostle Peter speaks of them as a spiritual house, an holy and royal priesthood, an holy nation, a peculiar iieojile, a chosen or elect generation, called out of darkness into marvellous light. 1 Pet. ii. The Apostle Paul also speaks of them as the family of God. Eph. ii. 19. And in the next chapter he explains himself to mean that family, a part of which is in heaven j i. c. they were by profession and in visibility a part of that heavenly and divine family.

(4.) The Apostle Paul speaks expressly, and from time to time, of the members of the churches he wrote to, as a//of them in esteem and visibility truly gracicur, persons. Philip, i. 6. « Being confident of this very thing, tliat he which has begun a good work in you will perform it until the day of the Vol. I. 2 G

^A% Qualifications

Lord Jesus Christ : Even as it is meet for me to think this of YOU ALL," (that is, all singly taken, not collectively, according to the distinction before observed.) So Gal. iv. 26. " Jerusalem ^vhich is above, 'ivhich is the mother of us all." Rom. vi. " As MANY or us as have been baptized into Christ, have been baptized iwto his death." Here he speaks of all that have been baptized ; and in the continuation of the discourse, explaining what is here said, he speaks of their beisg " dead to sin ; no longer under the law, but under grace ; having^ obeyed the form of doctrine from the heart, being made free from sin, and become the servants of righteousness," Sec. Rom. xiv. 7, 8. None of us liveth to himself, and no MA!f « dieth to himself" (taken together with the context) ; 2 Cor. iii. 18. " We ALL with open face, beholding as in a glass," kc. and Gal. iii. " Ye are all the children of God by faith."

(5.) It is evident, that even in those churches where the greater part of the members were not true saints, as in those degenerate churches of Sardis and Laodicea, which wx may suppose were become very lax in their admissions and discipline ; yet (hey looked upon themselves as truly gracious per-Bons, and had with others the reputation of such.

(6.) If we should suppose, that by reason of the extraordinary state of things in that day,the apostles had reason to think the greater part of the members of churches to be true Christians, yet unless profession and appearance of true Christianity was their proper qualification, and the ground of their admission, and unless it was supposed that all of them esteemed themselves true Christians, it is altogether unaccountable that the apostles in their epistles to them never make any express particular distinction between those difierent sorts of members. If the churches were made up of persons who the apostles knew looked on themselves in so exceeding different a state, some the children of God,and others the children of the devil, some'the high favorites of heaven and heirs of clcrnal glory, others the children of wrath, being, under condemnation to eternal deatli, and every moment in danger of dropping into hell : 1 say, if this was the case, why do the apostles make no distinction in what they say to them or of

TOR TULL COMMUNION. »4l

ifhem, in their manner of addressing them, in the things they set before them, and in the counsels, reproofs and warnings they gave them ? Why do the apostles in their epistles never apply themselves or direct their speech to the unconverted members of the churches, in particular, in a manner tending to awaken them, and make them sensible of the miserable condition they were in, and press them to seek the converting grace of God ? It is to be considered, that the Apostle Paul ■was very particularly acquainted with the circumstances of most of those churches he wrote to ; for he had been among them, was their spiritual father, had been the instrument of gathering and founding those churches, and they had receiv-^ ed all their instructions and directions relating to Christianity and their soul concerns from him ; nor can it be questioned but that many of them had opened the case of their souls to him. And if he was sensible, that there was a number among them that made no pretensions to being in a regenerate state, and that he and others had no reason to judge them to be in such a state, he knew that the sin of such who lived in the rejection of a Saviour,even in the very house of God, in th© midst of gospel light, and in violation of the most sacred vows, ■was peculiarly aggravated, and their guilt and state peculiarly dreadful. Why should he therefore never particularly and distinctly point his addresses to such, applying himself to them in much compassion to their souls, and putting them in mind of their awful circumstances ? But instead of this, continually lumping all together, and indifferently addressing the whole body, as if they were all in happy circumstances, expressing his charity for them all, and congratulating them all in their glorious and eternal privileges ; and instead of speaking to them in such a manner as should have a tendency to alarm them with a sense of danger, on the contrary, calling on all without distinction, from time to time, to rejoice ? Philip, iii. 1. "Finally, my 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 I say, rejoice." The matter is insisted upon, as though rejoicing were a duty especially proper for them, and what they had the highest reason for. The apostle not onljr

did not preach terror to those whom he wrote to, but is careful to guard them against fears of God's wrath ; as in 1 Thess. V. at the beginning, when the apostle there observes how that Christ will come on ungodly men " as a thief in the night ; and when they shall say, peace and safety, then sudden destruction shall come upon them, as travail on a woman with child, and they shall not escape ;'* he immediately uses caution, that the members of the church of Thessalonica should not take this to themselves, and be terrified, as though they were in danger ; and says, in the next words, " But ye, brethren, are not in darkness, that that day should overtake you as a thief; ye are all the children of Ught, and the children of the day." And says, in the 9th, 10th, and 11th verses, " For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ; who died for us, that whether we wake or sleep, we should live together with him. Wherefore comfort yourselves together, and edify one another ; even as also ye do." And ver. 16, he says, "Rejoice evermore." How diverse is this way of treating churches, from the method in which faithful ininisters are wont to deal with their con-gre;^ations, wherein are many that make no pretence to true piety, and from the way in which Mr Stoddard \vas wont to deal with his congregation. And how would he have undoubtedly judged such a way of treating them the most direct course in the world eternally to undo them ? And shall we determine that the Apostle Paul was one of those prophets, who daubed iinth untemjiercd mortar^ and sewed JuUows under all arm holes^ and healed the hurt of immortal souls slightlijy cryini^y Peace^jieace^ ivhen there nvaa no peace. These things make it most evident, that the primitive churches were not constituted as those modern churches, Mhere persons knowing and owning themselves mwegenerate, arc admitted, on principle.

if it be here objected, that the apostle sometimes exhorts these that he writes to, to /lut off the old man^zxidfiut on the ncTJ man^ and to be renewed in the .spirit of their minds., Sec, as exhorting them to seek conversion : I answer, that the meaning is manifestly but this, That they should mortify the

remains of corruption, or the old man, and turn more and more from sin to God. Thus he exhorts the Ephesians to be renewed^ 8cc. Eph. iv. 22, 23, whom yet he had before in the same epistle abundantly represented as savingly renewed already ; as has been before observed. And the like might be shewn of other instances.

(7.) It is a clear evidence, not only that it happened and the greater part of the members of the primitive churches were to appearance true Christians; but that they were taken in un-der that notion, Sind because there appeared in them grounds of such an estimation of them ; and when any happened to be admitted that were otherwise, it was beside their aim ; in as much as when others were admitted, they are represented as brought or crefit in unawares. Thus the matter is represented by the apostles. Jude, verse 4. " There are certain men crept in unawares....ungodly men, turning the grace of God into lasciviousness." Gal. ii. 4. " False brethren, unawares brought in.*' If it be said. These here spoken of were openly scandalous persons and heretics : I answer, they were not openly" scandalous when they were brought in ; nor is there any reason to think they were heretic s when admitted, though afterwards they turned apostates. Mr. Stoddard says, it does not follow that all hypocrites crept in unawares because some did. {Jpp,cal, p. 17.) To which I would humbly say, it must be certainly true with respect to all hypocrites who were admitted, either that the church which admitted them was aivare they were such, or else was not. If there were some of whom the church 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 himself to suppose ought to be followed in admitting members, viz. to admit none but what ma judgment of ratiojial charity are true Christians,,., {Apfieal, p. 2, 3, 10, 28, 33, 67, 73, 93, 94.) But that not only heretics and designing dissemblers crclit in unawarcf;, but that z\\ false brethren^ all church members not truly gracious did so, appears by such being represented as bastards in a fomily, who are false children and false heirs, brought into it

iunawar^Sy and imposed upon the disposers of those privile^et Sy stealth, Heb. xii. 8. "If ye arc without chastisement, whereof all are partakers, then are ye bastards^ and not sons."

Thus it is abundantly manifest, from the apostolical writings, how the visible church of Christ, through the whole world, was at first constituted and ordered, under the direction of the apostles themselves, who rcf^ulated it according to the infallible guidance of the Spirit of their great Lord and Master. And doubtless, as the Christian cliurch was constituted then^ so it ought to be constituted no'w. What better rule have we for our ecclesiastical regulations in other respects, than what was done in the primitive churches, under the apostles* own direction; as particularly the standing officers of the church, presbyters and deacons, the method of introducing ministers in their ordination, &c. In this matter that I have insisted on, I think the Scripture is abundantly more full than in those other things.

IX. Another evidence, that such as are taken into the church, ought to be in the eye of a Christian judgment truly gracious or fiious persons, is this, that the Scripture represents the visible church of Christ as a society having its several members united by the bond of Christian brotherly love.

Besides that general benevolence or charity which the saints have to mankind, and which they exercise towards both the evil and the good in common, there is a peculiar and very distinguishirtg kind of affection, that every true Christian experiences towards those whom he looks upon as truly gracious persons ; wiicreby the soul, at least at times, is very sensibly and sweetly knit to such persons, and there is an ineffable oneness of heart with them ; whereby, to use the Scripture phrase (Acts iv. 32.) " They are of one heart and one soul :" Which holy affection is exercised towards others on account of the spiritual image of God in them, their supposed relation to God as his children, and to Christ as his members, and to them as their spiritual brethren in Christ. This sacred affection is a very good and distinguishing note of true grace, much spoken of as such in Scripture, under th« ■amc of 9«^a^l^^^fl^J the love of the brethren, or brotherly love ;

and is called by Christ, The receiving a Hghteous man in ihc name of a righteous man; and receiving one of Christ's little ones in the name of a discifile^ or because he belongs f Christ (Matth. x. 41, 42. Mark ix. 41.) and a loving one another as Christ has loved them (Jolm xiii. 34, and xv. 13, 14, 15.) Having a peculiar image of that oneiiess which is between Christ himself and his saints. Compare John xvii. 20> to the end.

This love the apostles are often directing Christians to exercise towards fellow members of the visible church ; as in Rom. xii. 10. <'Be ye kindly affectioned one to another with brotherly love." The words are much more emphatical in the original, and do more lively represent that peculiar endearment that there is between gracious persons, or those that look on one another as such ; t*j ^*^a^£^(p^« nq a^^nAw? ^tXo?o^yo». The expressions properly signify, cleaving one to another ivith brotherly^ natural, strong endearment. With the like emphasis and energy does the Apostle Peter express himself, 1 Epist. i. 22. « Seeing ye have purified your souls m obeying the truth through the Spirit, unto unfeigned love of the brethren (ej? <p^^a^^^^*av actvsToxpnov'} " See that ye love one another with a pure heart fervently.'* Again, chap. iii. 8, Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous." The wordi in the Greek are much more significant, elegant, and forcible ; irant; o/xo^povEf, C7y/i>t7ra6iij, (pih.cx,h>.(poi^ ij^T^uf^yci, (^ihoCpftni, The same peculiar endearment the apostle has doubtless respect to in chap. iv. " Above all things have fervent charity among yourselves." The Apostle Paul in his Epistles, from time to time, speaks of the visible saints whom he writes tO) as being united one to another with this affection, and considers it as a note of their piety. Col. i. 4. " We heard of your faith in Christ Jesus, and of the love which ye have to all saints." 1 Thess. iv. 9. »' As touching bkoihehly love, y« need not that I write unto you, for ye yourselves are taught of God to love one another." So Philem. 5. « Hearing of thy love and faith which thou hast towards the Lord Jesus Christ, and towards all saints." And this is what he cxhorti to, Hcb.

:xni. 1. " Let brotherly love continue.'* 1 Thess. v. 26. «' Greet all the brcihicn with a holy kiss." Compare 1 Cor. xvi. 20. 2 Cor. xiii. 12, and 1 Pet. v. 14.

This <p»XaJi^<p»a, or love to the brethrcv^ is that virtue which the Apostle Johii so much insists on in his first Epistle, as one of the most distinguishini^ characteristics of true grace, and a peculiar evidence tiiat God divclleth hi w*, and we in God. By which must needs be understood a love to saints as saints, or on account of the spiritual image of God supposed to be in them, and their spiritual relation to God ; according as it has always been understood by orthodox divines. No reasonable doubt can be made, but that the Apostle John in this Epistle, has respect to the same sort of love, which Christ prescribed to his disciples, in that which he called by way of eminency

HIS COMMANDMENT, and Azs NEW COMMANDMENT, which hc

gave as a great of mark their being truly his discijiles as this same apostle gives an account in his gospel ; and to which ho plainly refers, when speaking of the love of the brethren in his epistle, chap. ii. 7, 8, and iii. 23. But that love^ which Christ speaks of in his new commandment, is spoken of as between those that Christ loves^ or is supposed to love; and which has hifi love to them for its ground and pattern. And if this ^tXa^aX(p»«, this love of the brethren^ so much spoken of by Christ, and by the Apostles Paul and John, be not that peculiar affection which gracious persons or true saints have one to another, which is so great a part, and so remarkable an exercise of true grace, where is it spoken of, at all, in the New Testament ?

We sec how often the apostles exhort visible Christians to exercise this affection to allothcr members of the visible church of Christ, and how often they speak of the members of the vis-iblechurch, as actually thus w^/'rc/in places already mentioned. In 2 Cor. ix. 14, the apostle speaks of the members of other churches/ox'i/J^' the members of the church of Corinth, with this peculiar endearment and oneness of heart, for the ,qrace of God in them ; " And by their prayer for you, which long after you, for the exceeding grace of God in you." The word translated lon^ <fUr^ is ETrnrtOerrwF; which properly sig-

blfies to love with an exceeding and dear love. And this is represented as the bo7id^ that unites all the menibers of th^ visible church : Acts iv. 32. « And the multitude of them that believed, were of one heart and one soul." This is the same thing which elsewhere is called being of one mind : 1 Pet. iii. 8. " Finally, be ye all of one mind." And being of the same mind : I Cor. i. 10. " That ye be perfectly joined together in the same mind." And being of the same mind : Philip, iv. 2. " I beseech Euodias, ahd beseech Syntyche, that they be of the same mind in the Lord." And being like minded (the word is the same in the Greek) Rom. xv. 5, 6. " Now the God of patience and consolation grant you td be LIKE MINDED onc towards another ; that ye may with 071^ mind^ and one mouth glorify God, even the Father of our Lord Jesus Christ." There is reason to think, that it is this oneness of mind^ or being of one heart and soul, is meant by that charity which the apostle calls the bond cf fierfectness^ Col. iii. 14 : And represents as the bond of union between all the members of the body, in Eph. iv. 15, 16. " But speaking the truth in love, may grow up into him in all things which is the Head, even Christ ; from whom the whole body fitly JOINED TOGETHER, AND COMPACTED by that which cvcry joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love."

Herein seems much to consist the nature of scandal in the members of a church, viz. such an offence as is a wound and interruption to this kind oi affection, being a stumbling block to a Christian judgment, in regard of its esteem of the offender as a real Christian, and what much lessens the visibility of his Christian character. And therefore when scandal is removed by visible re/ientance, the church is directed to confirm, their love to the offender, 2 Cor. ii. 8.

Now this intimate affection towards others as brethren iri Christ d^Tidfellow members of him, must have some apprehen* sion of the understanding, some judgment of the mind, for its foundation. To say, that we must thus love others as visible members of Christ, if any thing else be meant, than that we

Vol. L 2 H

znust love them because they are visibly, or as they appear to our judgment, real members of Christ, is in effect to say, that we must thus love them without any foundation at all. In order to a real and fervent affection to another, on account of some amiableness of qualification or relation, the mind must first judge there is that amiableness in the object. The affections of the mind are not so at command that we can make them strongly to go forth to an object as having such loveliness, when at the same lime we do not positively judge an^ Buch thing concernini; them, but only /lojie it may be so, because we see no sufficient reason to determine the contrary. There must be a fiositive dictate of the understanding, and some degree of satisfaction of the judgment, to be a ground of that oneness of heart and soul^ which is agreeable to Scripture representations of (piT^x^e^pcci or brotherly love. And a supposition only of that inoral sincerity and virtue^ or common grace, which some insist upon, though it may be a sufficient ground o^ neighborly and civil affection, cannot be a sufficient ground of this intimate affection to them as brethren in the family of a heavenly Father, this fervent love to them in the bowels ofJtsus Christ; that implying nothing in it inconsistent with hc'mTf gor;fiel sinners and domestic enemies in the house of God ; which Christians knov/ are the most hateful enemies to Christ, of all the enemies that he has.

It is a thing well agreeing M'ilh the wisdom of Christ, and that peculiar favor he has manifested to his saints, and with his dealings v.iih them in many other respects, to suppose, he lias made a provision in his institutions, that they might have the comfort of uniting, with such as their hearts arc united with in that holy intimate affection which has been spoken of, in some special religious exercises and duties of worship, and visible intercourse with their Redeemer, joining with those concerning whom they can have some satisfi\ction of mind, that they are cordially united with them in adoring and expressing their love to their common Lord and Saviour, that ihey may nvith one rnindy unth one heart, and one soul, as well as with one mouth, glorify him ; as in the foremenlioned Rom. XV. 5, 6, compared with Actsiv. 93. This seems to be

what this heavenly affection naturally inclines to. And how eminently fit and proper for this purpose is the sacrament of the Lord^s su/ijier, the Christian church's great feast of love ; wherein Christ's people sit together as brethreii in the family of God, at their Father's table, to feast on the love of their Redeemer, commemorating his sufferings for them, and his dying love to them, and sealing their love to him and one another ?..,.It is hardly credible, that Christ has so ordered things as that there are no instituted social acts of worship, wherein his saints are to manifest their respect to him, but 6uch as wherein they ordinarily are obliged f if the rule for ad-inissio7is be carefully attended) to join with a society of fellow worshippers, concerning whom they have no reason to think but that the greater part of them are unconverted (and ar© more provoking enemies to that Lord they love and adore, than most of the very Heathen) which Mr. Stoddard supposes to be the case with the members of the visible church, Afifieal^ p. 16.

X. It is necessary that those who partake of the Lord^t s-uji/ier, should ji^dge themselves truly and cordially to accept Christ, as their only Saviour and chief good ; for this is what the actions^ which communicants perform at the Lord's table, are a solemn profession of.

There is in the Lord's supper a mutual solemn profession of the two parties transacting the covenant of grace, and visibly united in that covenant ; the Lord Christ by his minister, on the one hand, and the communicants (who are professing believers) on the other. The administrator of the ordinance acts in the quality of Christ's minister, acts in his name, as representing him ; and stands in the place where Christ himself stood at the first administration of this sacrament, and in the original institution of the ordinance. Christ, by thd speeches and actions of the minister, makes a solemn profession of his part in the covenant of grace : He exhibits the sacrifice of his body broken and his blood shed ; and in the minister's offering the sacramental bread and wine to the communicants, Christ presents himself to the believing communi-i fants, as their propitiation and bread of life ; and by thes©

outward signs confirms and seals his sincere engagements t« be their Saviour and fuod, and to impart to them all the benefits of his propitiation and salvation. And they, in receiving what is offered, and eating and drinking tiie symbols of Christ's body and blood, also profess their part in the covenant of grace : They profess to embrace the promises and lay hold of the hope set before them, to receive the atonement, to receive Christ as their spiritual food, and to feed upon him in their hearts by faith. Indeed what is professed on both sides is the heart : For Christ in offering himself, professes the willingness of/«■*/jfflr; to be theirs who truly receive himi and the communicants on their part, profess the willingness of their hearts to receive him, which they declare by significant actions. They profess to take Christ as their spiritual food, and bread of life. To accept Christ as our bread cflife^ is to accept him as our Saviour and fiortion ; as food is both the ineans of preserving life, and is also the refreshment and comfort of life. The signification of the word ivanna^ that great type of this bread of life, is a /ior-tion. That which God offers to us as our food, he ofi'ers as our portion ; and that w hich we accept as our food, we accept as our portion. Thus the Lord's supper is plainly a wiitual renovation, confirmation, and seal of the covenant of grace. Both the covenanting parties jircfcf-s their consent to their respective parts in the covenant, and each affixes his seal to his profession. And there is in this ordinance the very came thing acted over in profession and sensible signs, which is spiritually transacted between Christ and his spouse in the covenant that unites them. Here we have from time to time the ^\o\\oms b rid ([^rcovi exhibiting himself with his great love that is stronger than death, appearing clothed in robes of grace, and engaging himself with all his glory and love, and its infinite benefits, to be theirs who receive him : And here we have his s/iouse accepting this bridegroom, choosing him for her friend, her only Saviour and portion, and relying on him for all his benefits. And thus the covenant transaction of this spiiitual marriage is confirmed and sealed, from time to time. The actiors of the communicaiUs at the Loid'o ta le

have as expressive and significant a language, as the most soU «mn words. When a person in this ordinance takes and eatt and drinks those things which represent Christ, the plain meaning and impUcit profession of these his actions, is this, « I take this crucified Jesus as my Saviour, my sweetest food, my chief portion, and the life of my soul, consenting to ac-p quiesce in him as such, and to hunger and thirst after him only, renouncing all other saviours, and all other portions for his sake." The actionsu ?/ms interpreted^ are a proper renovation and ratification of the covenant of grace ; and no otherwise. And those that take, and eat and drink the sacramental elements at the Lord's table with any other meaning, I fear, know not what they do.

The actions at the Lord's supper, thus implying in their nature and signification, a renewing and confirming of the covenant, there is a declarative explicit covenanting supposed to precede it ; which is the profesdon of religion, before spoken of, that qualifies a person for admission to the Lord's supper. And there doubtless is, or ought to be, as much explicitly professed in words-, as is implicitly professed in these ac-tions ; for by these significant actions, the communicant sets his seal but to his profession. The established signs in the Lord's supper are fully equivalent to words ; they are a renewing and reiterating the same thing which was done he* fore ; only with this difference, that now it is done by speak' ing signs, whereas before it was by speaking sounds. Our taking the bread and wine is as much 2i professing to accept of Christ, at least, as a woman's taking a ring of the bridegroom in her marriage is a profession and seal of her taking him for her husband. The sacramental elements in the Lord's supper do represent Christ as a party in covenant, as truly as a proxy represents a prince to a foreign lady in her marriage ; and our taking those elements is as truly a professing to accept Christ, as in the other case the lady's taking the proxy-is her professing to accept the prince as her husband. Or the matter may mors fitly be represented by this similitude : |i is as if a prince should send an ambassador to a woman in t foreign land, proposing marriage, and by his ambassador

shoiiltl send her hh fucturc, and should desire her to manifest her acceptance of his cuity not only by professing her acceptance in words to his ambassador, but in token of her sincerity openly to take or accept tliat picture, and so seal her profession, by thus representing the matter over again by a symbolical action.

To suppose, persons ought thus solemnly to/iro/('.5.s that which at the same lime they do not at all imagine they experience in themselves, and do not really pretend to, is a very great absurdity. For a man sacramentally to make mc/i a profcfisioJi of religion^ proceeding avowedly on tlic foot o{ such doctrine^ is to profess that which he does not profess ; his actions being no established signs of the thing supposed to be professed, nor carrying in them the least pretension to it. And therefore doing thus can be no man's duty ; unless it be inen*s duty to make a solemn profession of that which in truth they make no profession of. The Lord's supper is most evidently a /iro/i's.siT?_(c ordinance ; and the communicants, firo* fpssion must be such as is adjusted to the nature and design of the ordinance ; which nothing short of fuith in the blood of Christ will answer, even foith unfeit^ned^ which luorketh dr/ love. A profession therefore exclusive of this, is essentially defective, and quite unsuitable to the character of a communicant, XI. When the apostle says, I Cor. xi. 28. <• Let a man examine himself and so let him eat,'* it seems to be much the most reasonable to understand it of trying himself Wiih regard to the truth of his Christianity^ or reality of his grace ; the same v.hich the same apostle directs the same Corinthians to in his other epistle, 2 Cor. xiii. 5, where the same word is used in the original. The Greek word (^ffxi/xa^EToj) will not allow of what some have supposed to be the apostle's meaning, viz. that a man should consider and inquire into his circumstances, and the necessities of his case, that he may know what are th« wants he should go to the Lord's table for a supply of. The word properly signifies proving or trying a thing with respect to its quality and goodness, or in order to determine whether it be true and of the right sort. And so the word is always used in the New Testament; unless that sometimes it is used

fts it were mctonymically, and in such places is variously tans-iated, either disceming, or allowing, afijirovi/ig, likmgy &c. these being the effects of trial. Nor is the word used more frequently ;in the New Testament for any sort of trial •whatever, than for the trial of professors with regard to their grace or fiiety. The word (as Dr. Ames in his Catecheseos Sciagraphia, and Mr. Willard in his Body of Divinity, observe) is borrowed from goldsmiths, properly signifying the tnal they make of their silver and gold, whether it be gejiuine or counterfeit : And with a manifest allusion to this original application of the word, is often used in the New Testament for a tryi7ig the piety of professors. It is used witli this vie\i^ in all the following texts : 1 Pet. i. 7. "That the trial of your faith, being much more precious than of gold that per-isheth, though it be tried by fire, might be found unto praise," 8cc. 1 Cor. iii. 13. " The fire shall try every man's work of what sort it is." James i. 3. " The trying of your faith worketh patience," 1 Thess. ii. 4. « God who trieth our hearts." The same word is used in 2 Cor. viii. 8. " To PROVE the sincerity of your love." So, Gal. vi. 3, 4. « If any man thinketh himself, to be something when he is nothing, be deceiveth himself: But let every man prove his ovrn vv'ork." In all these places there is the same word in the Greek with that in the text now under consideration.

When the apostle directs professing Christians to try them-selves, using this word indefinitely, as properly signifying the examining or proving a thing whether it be genuine or counterfeit, the most natural construction of his advice is, that they should tnj themselves with respect to their spiritual state and religious profession, whether they are discijiles indeed^ real and genuine Christians, or whether they are not false and hypocritical professors. As if a man should bring a piece of ip.etal that had the color of gold, with the impress of the king's coin, to a goldsmith, and desire him to try that money, without adding any words to limit his meaning, would not the goldsmith naturally understand, that he was to try M^hether it was true gold, or true money, yea or no ?

^j6 qualifications

But here it is said by sorce, that the context of the paLS-i;^ under debate (1 Cor. xi. 23,) does plainly limit the meaning of the word in that place ; the apostle there speaking of those things that had appeared annong the communicants at Corinth, which were of a scandalous nature, so doubtless unfiling them for the Lord's supper ; and therefore when thcf apostle directs them to exainijie or prove themselves, it is but just, to suppose his meaning to be, that they should try whether they be not disqualified by scandal. To this I answer, though the apostle's putting the Corinthians upon trying themselves, was on occasion of the mentioning some scandalous practices found among them, yet this is by no means any argument of its being only his meaning, that they should try themselves whether they were scandalous persons; and not that they should try whether they were true^ genuine Christians. The very nature oi scandal (as was observed before) is that which tends to obscure the visibility of the piety of professors, and wound others' charity tov/ards them, by bringing the reality of their grace into doubt ; and therefore what could be more natural, than for the Apostle, when mention-!<ng such scandals among the Corinthians, to put them upon trying the state of their souls, and proving their sincerity ? This is certainly the case in this apostle's directing the same persons \o prove themselves^ 2 Cor. xiii. 5, using the same word there, which he uses here, and giving his direction on the like occasion. For in the second epistle (as well as in the first) his putting them on examining and proving themselves^ was on occasion of his mentioning some scandals found among them ; as i* plain from the foregoing context. And yet there it is expressly said. That the thing concerning which he directs them io prove themselves, is, whether they be in the faithj and whether Christ 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 understand the apostle to intend only a trying whether they were scandalous, and not whether they were sincere Christians.

And as to the words following in the next verse : " For he that cateth and drinkcth unworthily, eateth and drinkclh judg-

ment to himself, not discerning the Lord's body :" These words by no means make it evident, (as some hold) that what the apostle would have them examine themselves about, is whether they have doctrinal A-^iow/^f/g-e,sufficient to understand, that the bread and wine in the sacrament signify the body and blood of Christ: But on the contrary, to interpret the apostle in this sense only, is unreasonable upon several accounts. (1.) None can so much as go about such an examination, without first knowing, that the Lord's body and blood is signi" Jied by these elements. For merely a man's putting this question to himself. Do 1 understand that this bread and this ivine signify the body and blood of Christ ? Supposes him already to know it from previous information ; and therefore to exhort persons to go about'such an examination, would be absurd. And then (2.) it is incredible, that there should be any such gross ignorance appearing in a number of the communicants in the Corinthian church, if we consider what the scripture informs us concerning that church : As particular-ly, if we consider what an able and thorough instructor and spiritual father they' had had, even the Apostle Paul, who founded that church, brought them out of their Heathenish darkness, and initiated them in the Christian leligion, and had instructed them in the nature and ends of gospel ordinances, and continued at Corinth, constantly laboring in word and doctrine for a long while together, no less than a year and six months ; and, as we may well suppose, administering the I^ord's supper among them every Lord's day ; for the apostle speaks of it as the manner of that church, to communicate at the Lord's table with such frequency, 1 Cor. xvi. 2. And the Corinthian church, at that day, when the apostle wrote this epistle, was a church noted for excelling in doctnnal knonvledge ; as is evident by chap. i. 5, 6, 7, and several other passages in the epistle. Besides the communicants were expressly told at every communion, every week, when the bread and wine were delivered to them in the administration, that that bread signified the body, and that wine signified the blood' of Christ. And then besides (3.) the apostle by his argument chap. x. 16, supposes the Corinthians doctrinally ac-Vol, I. 2 1

quainter! with this subject ah'eady. It tliercforc appears to me much more i easoiiable, to apprehend the case to be thus : The offensive behavior of the communicants at Corinth gave the apostle reason to suspect, tliat some of them came to the Lord's table without a proper impression and true sense of the great and glorious things there signified ; Jiaving no habitual hunger or relish for the spiritual food there represented, no inward, vital and experimental taste for that j9e6/t of the Son of Mar.^ which is meat indeed. The word translated discerning, signifies to discriminafe or distinguish. The taste is the proper sense whereby to discern or distinguish food, Job. xxxiv. 3. And it is a spiritual sense or taste which is that whereby wc discern or distinguish spiritual food. Heb. v. 14. " Those who by reason of use, have their senses exercised to discern both good and evil ;" -orfio? ^iax^tcr<v. Sec. A word of the same root with that rendered discerning, in 1 Cor. xi. 29. He that has no habiuial appetite to and relish of that spiritual food, which is represented and offered at the Lord's table ; he that has no spiritual taste, wherewith to perceive any thing more at the Lord's supper, than in common food ; or that has no higher view, than with a little seeming devotion to eat bread, as it were in the way of an ordinance, but without regarding in his heart the spiritual meaning and end of it, and without being suitably affected with the dying love of Christ therein commemorated ; such a one may most truly avid properly be said 7iot to discerii the Lord*s body. When therefore the apostle exhorts to selfexainination as a preparative for the sacramental supper, he may well be understood to put professors upon inquiring whether they hare such a principle o{ faithy by means whereof they arc habitually in a capacity and disposition of mind to di.scrni the J.ord^s body practically and spiritually (as well as speculatively and notion-ally) in their communicating at the Lord's table : Which is Mhat none can do who have but common grace, or a faith short of that which is juslifying and saving. It is only a living faith that capacitates men to discern the Lord*s body in the sacrament with that spiritual sensation or spiritual gust, which is f^viitublc to llie nature and design of the ordinance, and which the apostle seems principally to intend.

PART THIRD.

Objections Answered.

Objection I.

THE scripture calls the members of the visible church by the name of disa/iles, scholars, or learners ; and that suggests to us this notion of the visible church, that it is the school of Christ, into which persons are admitted in order to their learning of Christ, and coming to spiritual attainments, in the use of the means of teaching, discipline, and training up, established in the school. Now if this be a right notion of the visible church, then reason shews that no other qualifications are necessary in order to a being members of this school, then such ?< faith and disfiosition of mind as are requisite to persons putting themselves under Christ as their Master and Teacher, and subjecting themselves to the orders of the school. But a common faith and moral sincerity are sufficient for this. Therefore the scripture leads us to suppose the visible church to be properly constituted of those Avho have these qualifications, though they have not saving faith and true pietij.

Answer. I own, the scripture calls the members of the visible church by the name of disciples. But I deny it therefore follows that the church which they are members of, is duly and properly constituted of those who have not true piety. Because if this consequence was good, then it would equally follow, that not only the visible, but also the invisible or mystical church is properly constituted of those who have not unfeigned faith and true piety. For the members of the mystical church, as such, and to denote the special character of such, are called disciples ; in Luke xiv. 26, 27, 33, and in John viii. 31, and xiii. 35, and xv. 8. This bhewfj, that in the argument I am answering, there is no connexion between the premises and the conclusion. For the force of the objection consists in this, that the members of the visible church are

called disciples in scripture : This is the sum total of the pre* rnises : And if there be any connexion between the premises and the conclusion, it must lie in the truth of this proposition : The church, ivhoae members are called by the name q/" disciples, as signifying their state and quality as members of that society^ that church is properly and fitly constituted, not only of persons truly pious, but of others that have merely a common faith and virtue. But this proposition, we have seen, is not true ; and so there is no connexion between the former and latter part of it, which are the same with the premises and conclusion of this argument.

2. Though I do not deny, that the visible church of Chris^ may fitly be represented as a school of Christ, where persons are trained up in the use of means, in order to some spiritual attainments : Yet it will not hence necessarily follow, that this is in order to all good attainments ; for it will not follow but that certain good attainments may be prerequisite, in order to di place in the school. The church of Christ is a school appointed for the training up Christ's little children, to greater degrees of knowledge, higher privileges, and greater service-ableness in this world, and moBe of a meetness for the possession of their eternal inheritance. But there is no necessity of supposing that it is in order to fit them to become Christ's children, or to be introduced into his family ; any more than there is a necessity of supposing, because a prince puts his children under tutors, that therefore it must be in order to their attaining to be of the royal family. If it be necessary, that there should be a church of Christ appointed as a school of instruction and discipline, to bring persons to all good attainments whatsoever, then it will follow, that there must be a visible cliurch constituted of scandalous and profane persons and heretics^ and all in common that assume the Christian name, that so means may be used with them in order to bring them to moral sincerity, and an acknowledgment of the Christian faith.

3. 1 grant, that no other qualifications arc necessary in order to bring members of that school of Christ which is his visible church, than such as arc rociuisite in order to their subject-

ing themselves to Christ as their Master and Teacher^ and sub-jecting themselves to the laws and orders of his school: Nevertheless I deny that a common faith, and moral sincerity are sufficient for this ; because none do truly subject thennselves to Christ as their Master, but such as, having their hearts /lurif-ed by faiths are delivered from the reigning power of sin : For we cannot subject ourselves to obey two contrary masters at the same time. None do submit to Christ as their Teacher, but those who truly receive him as their Prophet, to teach them by his word and Spirit; giving up themselves to his teachings, sitting with Mary, as little children, at Jesus* feet to hear his word ; and hearkening more to his dictates, than those of their blind and deceitful lusts, and relying on his wisdom more than their own. The Scripture knows nothing of an ecclesiastical school constituted of enemies of the cross of Christ, and appointed to bring such to be reconciled to him and submit to him as their Master. Neither have they who are not truly pious persons, any true difposition of heart to submit to the laws and orders of Christ's school, the rules which his word prescribes to all his scholars ; such as, to love their Master supremely ; to love one another as brethren ; and to love their book, i. e. their Bible, more than vain trifles and amusements, yea above gold and silver; to be faithful to the interest of the Master, and of the school j to depend on his teachings ; to crij to him for knowledge ; above all their gettings, to get under' standing. Sec.

4. Whatever ways of constituting the church may to us seem fit, proper, and reasonable, the question is, not what constitution of Christ's church seems convenient to human wisdom, but what constitution is actually established by Christ's infinite wisdom. Doubtless, if men should set their wits to work, and proceed according to what seems good in their sight, they would greatly alter Christ's constitution of his church, to make it more convenient and beautiful, and would adorn it with a vast variety of ingenious inventions ; as the church of Rome has done. The question is, whether this kchool of Christ, which they talk of, made up very much of those who pretend to no experiences or attainments but what

consist with their being evemies of Christ in their hearts, and Avho in reality love the viksi lust better than him, be that church of Christ ^vhich in the New Testament is denominated his citij^ his temple^ his family^ his body, &c. by which nanie^ the visible church of Christ is there frequently called.

1 acknowledge, that mi-am^^ of Christ's appointment, are to be used with those who are Christ's cncnrJes, ajid do not profess themselves any other, to change their hearts, and bring them to be Christ's friends and di^eifdcs. Such means are to be used with all sorts of persons, with Jews, Mahometans, Heathens, with nominal Christians that are heretical or vicious, the profane, the intemperate, the unclean, and all other enemies of Christ ; and these means to be used constantly, and laboriously. Scandalous persons need to go to school, to learn to be Christians, as much as other men. And there are many persons that are not morally sincere, who, from selfish and sinister vicws,do consent ordinarily to go to church, and so be in the way of the use of means. And none ought to forbid them thus going to Christ's «r/;oo/, that they may be taught by him in the ministry of the gospel. But yet it w ill not follow, that such a school is the church of Christ. Human laws can put persons, even those who are very vicious, into the school of Christ, in that sense ; they can oblige them constantly to be present at public teaching, and attend on the means of grace appointed by Christ, and dispensed in his name : But human laws cannot join men to the church of Christ, and make them members of his bodv.

OBJECTION II.

VISIBLE saintsldfi in the Scripture sense cannot be the same with that which has been supposed and insisted on, viz. a being in the eye of a rational charily truly pious ; because Israel of old were from time to time called God*9 fieofde, when it is certain the greater part of them were far from hav-iii!^ any such visible holiness as this. Thus the ten tribes were called Cod*s people, Hosca iv. 6, after they had revolted from

the true worship of God, and had obstinately continued in their idolatrous worship at Bethel and Dan for about two hundred and fifty years, and were at that time, a little before their captivity especially, in the height of their wickedness. So the Jews are called God's fieojile^ in Ezek. xxxvi. 20, and other places, at the time of their captivity in Babylon ; a time when most of them were abandoned to all kinds of the most horrid and open impieties, as the prophets frequently represent. Now it is certain that the people at that time were not called God^s profile^ because of any visibility of true piety to the eye of reason or of a rational charity, because most of t^em were grossly wicked, and declared their sin as Sodom. And in the same manner wherein the Jews of old were God's people, are the members of the visible Christian Gentile church Xiod's people ; for they are spoken of z.^ grafted into the same olive tree, from whence the former were broken off by unbelief. Answer. The argument proves too much, and therefore nothing at all. If those whom I oppose in this controversv, bring this objection, they will in effect as much oppose themselves in it as me. The objection, if it have any force, equally militates against their and my notion of visible saintship. For those Jews which it is alleged were called God's people, and yet were so notoriously, openly, and obstinately wicked, had neither any visibility of true piety, nor yet of that moral sincerity in the profession and duties of the true religion, which the opponents themselves suppose to be requisite in order to a proper visible holiness, and a due admission to the privileges and ordinances of the church of God. None will pretend that these obstinate idolaters and impious wretches had those qualifications which are now requisite in order to an admission to the Christian sacraments. And therefore to what purpose can they bring this objection ? Which, if it proves any thing, overthrows my scheme and their own both together, and both in an equally effectual manner ; and not only so, but will thoroughly destroy the schemes of all Protestants through the world, concerning the qualifications of the subjects of Christian ordinances. And therefore the support of what I have laid down against those whom I oppose in this

controversy, requires no further answer to this objection. Nevertheless for the greater satisfaction, I would here observe further:

That such appellations as God's fieofile, God's Israel^ and some other like phrases, are used and applied in Scripture with considerable (//Trr.wVy of intention. Thus, wc have a plain distinction between the houfie of Jaraclyund the house o/Israelj in Ezek. xx. 38, 39, 40. By the house of Israel, in the 39th Tcrse, is meant literally the nation or family of Israel: But by the house of Israel in the 40th verse, seems to be intended the sfnritual house, the body of God's visible saints, that should attend the ordinances of his public worship in gospel times. So likewise there is a distinction made between the house of Israel, and God^s disciples, who should profess and visibly adhere to his law and testimony, in Isa. viii. 14,... 17. And though the whole nation of the Jews are often called God's fieofile in those degenerate times wherein the prophets were sent to reprove them, yet at the same time they are charged as falsely calling themselves of the holy city. Isa. xlviii. 2. And God often tells them, they are rather to be reckoned among aliens, and to be looked upon as children of the Ethiopians, or posterity of the ancient Canaanites, on account of their grossly wicked and scandalous behavior. See Amos ix. 7, 8, &c. Ezek. xvi. 2, 3, &c. verses 45, 46, &c. Isa. I 10.

It is evident that God sometimes, according to the methods of his marvellous mercy, and long suffering towards mankind, has a merciful respect to a degenerate church, that is become exceeding corrupt in regard that it is constituted of members who have not those qualifications which ought to be insisted on : God continues still to have respect to them so far as not utterly to forsake them, or wholly to deny his confirmation of, and blessing on their administrations. And not being utterly renounced of God, their administrations are io be looked upon as in some respect valid, and the society as in some sort a people or church of God : Which was the case with the church of Rome, at least till the Reformation and Council of Trent; for till then we must own their bap-

tisms and ortlinaUons to be valid....The churcli tliat the pope sits in, is called, The Temple of God. 2. Thcss. li. 4.

And wiih regard to the people of Isi ..el, it. is very manifest, that something diverse is oftentimes intended by that nation's being God^s Jieoplc^ fron> their bcint^ visible saints, or Aisihly holy, or having those qualifications which are requisite in order to a due admission to the ecclesiastical privileges of such. That natio7i^ that family of Israel, according to the flesh, and ivith regard to that external arid carnal c/ua If ration, were ia some sense adopted by God to be his fieculiar fieofiL, and his covenant peoflic. This is not only evident by what has beerx already observed, but also indisputably manifest from Rom, ix. 3, 4, 5. " I have great heaviness and continual sorrow of heart ; for I could wish that myself were accursed from Chri'-.t for my brethren, my kinsmen, ACCORDING TO THE FLESH, who are Israelites, to whom pcrtaincth the ADOPTION, and the glory and the COVENANTS, and the giving of the law and the service of God, and the PROMISES ; whose are the fathers ; and of whom concerning the flesh Christ came." It is to be noted, that the privileges here mentioned are spoken of as belonging to the Jews, not now as visible saints, net as professors of the true religion, not as members of the visible church of Christ ; but only as people of ^uch a nation, such a blood, such an external and carnal relation to the patriarchs, their ancestors, Israelites ACCORDING TO THE FLESH. For the apostle is speaking here oi ihe unbelieving Jews, professed unbelievers, that were out of the Christian church, and open visible enemies to it, and such as had no right to the external privileges of Christ's people. So, in Rom. xi. 28, 39, this apostle speaks of the same unbelieving Jenvs, as in some respect an elect people, and interested in the calling, promises, and covenants God formerly gave to their forefathers, and as still beloved for their sakes; " As concerning the gospel, they are enemies for yotir sake ; but as touching the election, they are beloved for the fathers sakes. For the gifts and calling of God are without repentance.*' These things are in these places spoken of, not a-j privileges belonging to the Jews now as a people of the right Vol. L 2 K

religion, or in the true church of visible worshippers of God ; but as a people of such a pedigree or blood ; and that even after the ceasing of the Mosaic administration. But these were privileges more especially belonging to them under the Old Testament: They ^verc a family that God had chosen in distinction from all others, to shew special favor to, above all other nations. It was manifestly agreeable to God's design to constitute things so under the Old Testament, that the means of grace and spiritual privileges and blessings should be, though not wholly, yet in a great measure confined to a jiarliaUcr family^ much more than those privileges and blessings are confined to any posterity or blood now imder the gospel, God did purposely so order things that tJiat nam tion should by these favors be distinguished, not only from those who were not professors of the worship of the true God, but also in a great measure from other nations^ by a wall of separation that he made. This was not merely a wall of separation, between professors and nonprofcssors (such a Avail of separation as this remains still in the days of the gospel) but between NATION and NATIONS. God, if he pleases, may by his sovereignty annex his blessing, and in some measure fix it, for his own reasons, to a particular blood, as well as to a particular place or spot of ground, to a certain building, to a particular heap of stones, or altar of brass, to particular garments, and other external things. And it is evident, that he actually did afl^x his blessing to that particular external family of Jacob, very much as he did to the city Jerusalem, that he chose to place his name there, and to Mount Zion, where he eojmnanded the blessing. Go<l did not so affix his blessing to Jerusalem or Mount Zion, «5 to limit himself, either by confining the blessing wholly to that place, never to bestow it elsewhere; nor by obliging himself always to bestow it on those that sought him there ; nor yet obliging himself never to withdraw his blessing from thence, by forsakinc^ his dwelling place there, and leaving it to be a common or profane place ; but he was pleased so to annex his blessing to that place, as to make it the seat of his blessing in a peculiar manner, in great distinction from other

places. In like manner did he fix his blessing to that blood or progeny of Jacob. It was a family which he delighted in, and which he blessed in a peculiar manner, and to which he in a great measure confined the blessing ; but not so as to limit himself, or so as to oblige himself to bestow it on all of that blood, or not to bestow it on others that were not of that blood. He affixed his blessing to both these, both to the place and nation, by sovereign election. Psal. cxxxii. 13, 14, 15. He annexed and fixed his blessing to both by covenant. To that nation he fixed his blessing by his covenant with the patriarchs. Indeed the main thing, the substance and marrow of that covenant which God made v/ith Abraham and the other patriarchs, was the covenant ofgrace^ which is continued in these days of the gospel, and extends to all his spiritual seed of the Gentiles as well as Jev/s : But yet that covenant with the patriarchs contained other things that were as it were appendages to that great everlasting covenant of grace, promises of lesser matters, subservient to the grand promise of the future seed, and typical of things appertaining to him. Such were those promises that annexed the blessing to a particular country, viz. the land of Canaan, and a particular -bloody viz. the progeny of Isaac and Jacob. Just so it v/as also as to the covenant God made with David that we have an account of, 2 Sam. vii. and Psal. cxxxii. If we consider that covenant with regard to what the soul and marrow of it was, it was the covenant of grace : But there were other promises which were as it were appendages of things subservient to the grand covenant, and typical of its benefits ; such were promises of the blessing to the nation of the literal Israel, and of continuing the temporal crown of Israel to David'^s posterity, and of fix-ing the blessing to Jerusalem or Mount Zion, as the place that he chose to set his name there. And in this sense it v/as that the venj fumibj of Jacob were God^s Jicople by cove7iant, ov his covenant Jieojde, and his chosen fieojile ; yea and this even when they were no visible saints, when they were educated and lived in idolatry, and made no profession of the true religion.

Oil the whole, it is evident that llie ve-nj nation of Israel, not as visib.l'-' saints, but as the progeny of Jacob according to the JicRh, "were in Lome respect a chosen fwofile^ a fieofile of God^ a covenant fifohle^ an holy nation ; ercn as Jcru'^alem "Nvas a chos-ni citify the city of God^ a holy city^ and a city that God had cnjra'^-d by cox>rnant to dwell in.

Thu3 a so^creij^n and alhvise God was pleased to ordain thi;;t;s with rt'Spcct to the mitioji of Israel. Perhaps we may not be able to give all the reasons of such a constitution ; but sop\c o'them seem to be jiretty manifest ; as,

1. T lie great and main end of separatinj^ one particular nation from all others, as God did the nation of Israel, was to prepare the way jor the conning of the Messiah, who was to proceed of /^a/6/oGrf. God's covenant with Abraham and the other patriaichs implied that the Messiah should be q/" their blood, or their stvd according to the flesh. And therc-fcTC it was reqiiis.ite that their progeny according to the ^f5/i shonld be fei ccd in by a wall of separation, and made God's /::o/}lc. If the Messiah had been born of some of the firofessc^'n of Abraham^s reV^ion, but of some other nation, that reli^.^'on being propac;rtcd fiom nation to nation, as it is now under :!ie t',ospel, it would not have answered the C'>ven:MU Miih Abral-am, for the Messiah to have been bom of y\':' iham's seed only in this sense. The Mcssiah\i€\i\% by covenant so rchUed to Jacob's progeny according to the fcehs God v/as p)cab.ed, agreeably to tl.c nature of such a cov-enanl, to shew g'cal lespcct to that people on account of that external carr.al rcla»ion. Therefore the apostle men-lions it as one great privilege, thit of them according :o the flesh Christ cap"^, Kr^m. ix. 5. As the introducing the Messiah and his salvation md kingdom wast'-c special design of all Ciod's dealinj.;s .nd peculiar dihpenaafions towards that people, the natural re ult of this'was, that gicat account should be-made of thtir being of that nation, in God's covenant dcal-in*;^s ^\ith them.

3-. That .ijition was a typical nation. There was then literally^ lands that was the dwelling place of God ; which v.as

a type of heaven the true dwelling place of God, and an external city of God^ which was a type of the spiritual city of God ; an external temple of God^ which was a type of his spiritual temple : So there was an external people and family of Godj by carnal generation, which was a type of his spiritual progeny : And the covenant by which they were made a people of God, was a type of the covenant of grace ; and so is sometimes represented as a marriage covenant. God, agreeable to the nature of that dispensation, shewed a great regard to external and carnal things in those days, as types of spiritual things. What a great regard God did shew then to external carnal qualifications for privileges and services, appears in this that there is ten times so much said in the Books of Moses about such qualifications in the institutions of the passov^r and tabernacle services, as about any moral qualifications whatsoever. And so much were such typical qualifications insisted on, that even by the law oi Moses the congregation of the Lord, or public congregation or church (for the word is the same) of visible worshippers of God, and the number of public professors of the true religion, who were visible saints, were not the same : For some were of the latter, that were not of the former ; as particularly the eunuchs, who were excluded the congregation, though never so externally religious, yea truly pious ; and so also bastards, he.

3. It was the sovereign pleasure of God to choose thatfami-ly, the posterity of Jacob according to thefesh^ to reserve them for special favors to the end of time. And therefore they arc still kept a distinct nation, being still reserved for distinguishing mercy in the latter day, when they shall be restored to the church of God. God is pleased in this way to testify his regard to their holy ancestors, and his regard to their external relation to Christ. Therefore the apostle still speaks of them as an elect nation^ and beloved for the fathera* sakes<, even after they were broken off from the good olive by unbelief. God's covenant with Abraham is in some sense in force with respect to that people, and reaches them even to this duy ; and yet surely they are not God's covenant people, in the seme that visible Christians are. See Lev. xxvi. A'2.

Ut QUALll'ICATIONS

Tfltl)cherc said, It was often foretold by the prophets, tliut in the days of the goapcl other iiationa should be the people of God,as well as the naticn of tlic Jews : And when Christ scnl forth his apostles, he bid thcni {;o and diacifik all nations. I answer ; By a common figure of t^pccch the prevailing part of a nation are called the nation^ and what is done to them is said to be done to the nation, and wliat is done hy them is said to be done by that nation : And it is to be hoped, that the time is coming when the prevailing part of many nations, yea of every nation under heaven, will be regularly brought into the visible church of Christ. And if we by yiuthns in these prophecies understand any other than the prevailing part, and it be insisted on that we must understand it of all the people belonging to those nations ; there never has yet been any nation in this sense regularly brought into the visible church of Christ, even according to the scheme of those whom I oppose : For there never yet has been an whole nation that were outwardly moral. And besides what IVIr. Blake says in his Trtatiae of the CovenafK, page 238, may be applied here, and serve as an answer to this objection : " The prophecies of the Old Testament (says he) of the glory of the New Testament times, are in Old Testament phrases, by way of allusion to the worship of those times, set forth to us." In Rev. xxi. 24, nations are spoken of, as having an interest in the A^eiu Jerusalem^ which yet is represented as perfectly pure, without the least degree of pollution and defilement, vcr. 27. And as for the command to the apostles, to discifUc all nations, it was a direction to them as to what they should attempt, or do as much towards as they could ; not a prediction of what they should bring to pass in their day : For they never brought one half of any one nation into the visible Christian church, nor any at all in one half of the nations in the world, it 13 very probable.

If it should here be further objected, that it is an evidence that Gentile Cliristians are visible saints, according to the New Testament notion of visible saintship, in the very same manner as the whole Jewish nation were till they were broken off by their obstinate rejection of the Messiah ; that the Gen-

tile Christians arc represented as being grafted into the saint olive, from whence the Jews were broken off by unbelief, Rom. xi. 17, &c.

I would inquire, What any one can intend by this objection ? Whether it be this, viz. That we ought to insist on no higher or better qualifications, in admitting persons as members of the Christian church, and to all its privileges than the whole nation of the Jews, of that generation which lived in Christ's time were possessed of, till they had obstinately persisted in their rejection of him ? If this is not intend-ed, the objection is nothing to the purpose : Or if this be intended, neither then is it to the purpose of those with whom I have especially to do in this controversy, whp hold orthodoxy, knowledge of the fundamental doctrines of religion, moral sincerity, and a good conversation, to be qualifications, which ought to be insisted on, in order to a visible church state : For a very great part of those Jews were destitute of these qualifications ; many of them were Sadducees, who denied a future state ; others of them Herodians, who were occasional conformists with the Romans in their idolatries ; the pre vailing sect among them were Pharisees, who openly professed the false doctrine of justification by the works of the law and external privileges, that leaven of the Pharisees, which Christ warns his disciples to beware of: Many of them were scandalously ignorant, for their teachers had taken away the key of knowledge : Multitudes were grossly -vicious, for it ■was a generation in which all manner of sin and wickedness prevailed.

I think that text in Rom. xi. can be understood no otherwise, in any consistence with plain fact, than that the Gentile Christians succeeded the Jews, who had been either in themselves or ancestors, the children of Abraham, with respect to a visible interest in the covenant of grace (which, as has been observed, was the substance and marrow of the covenant made with Abraham) until they were broken off froni the church, and ceased any longer to be visible saints by their open and obstinate unbelief ; (as indeed either they or their ancestors had all been thus broken off from the church of

visible saints ; for every branch or family of the stock of Jacob had been in the church of visible saints, and each branch %vilhered and failed through unbelief) This was the highest and iTiost important sense in which anv of the Jews were ex-teinally the children of Abraham, and implied the greatest privilci^es. But there Afas another sense, in which the wJiole nation, including even those of them who were no visible saints, were his children (which as has been shewn) implied great privileges, wherein Christian Gentiles do not succeed them, though they have additional ecclesiasiical privileges, vastly beyond the Jews.

Whether I have succeeded, in rightly explaining these matters, or no, yet my failing in it is of no great importance with regard to the strength of the objection, that occasioned my attempting it ; which was, that scandalously wicked men amonpj the Jews arc c:JIcd God*s fieo/ilc. Sec. The objection, as I observed, is as much against the scheme of those whom I oppose, as against my scheme ; and therefore it as much concerns (/ic7n, to find out some explanation of the matter that shall shew something else is intended by it, than their having the qualifications of visible saints, as it docs me ; and a failing in such an attempt as much affects aud kurts their cause, as it does mine.

OBJECTION III.

THOSE in Israel, who made no profession of piety of heart, did according to divine institution partake of the passo-ver ; a Jewish sacrament^ representing the same things, and a seal of the very same covenant of grace with the Lord\<i su/ifier ; and particularly it would be unreasonable to suppose, that all made a profession of godliness whom God commanded to keep that first fiassovrr in Egypt, which the whole congregation were required to keep, and there is no shadow of any such thing as their all first making a solemn public profession of those things wherein true piety consists : And so the people in general partook of the/vff^.voirr, from

,t^cneration to generation ; but it would be . hard to suppose, that they uli professed a supreme regard to God in their hearts.

Answer 1. The affair of the Israelites' participation of the /iussover, and pariicularly that lirst Jiassovcr in Egypt, is attended with altogether as much difficulty in regard to the cjuaiificalions which the objectors themselves suppose requisite in communicants at the I^ord's table, as with regard to those which I insist upon ; and if there be any argument in the case, it is fully as strong an argument against iheir scheme, as mine. One thing they insist upon as a requisite qualification for the Lord's supper, is a public profession of religion as to the essential doctrines of it: tiut there is no more shadow of a public profession of this kind, preceding that pass-over in Egypt, than of a profession of gociliness. Flere, not to insist on the great doctrines of the fall ofman^ of our undone it ate by nature^ o^ the Trinity^ of our dependence on the free. grace of God for justification^ 8cc. let us take only those two doctrines o{ d^. future state of rewards and fiunishments^ and the doctrine of f/ze Messiah to come^ that Messiah who was represented in \\\e jiassovcr : Is tliere any more appearance, in sacred story of the people's making a public profession in Egypt (n these doctrines before they partook of the passover, than of iheir making profession of the love of God ? And is there any more probability of the former, than of the latter ? Another thing which they on the other side suppose necessary to a due attendance on the Lord's supper, is, that when any have openly been guilty ©f gross sins they should, before they come to this sacrament, openly confess and humble themselves for their faults. Now it is evident by many Scriptures, that a great part of the children of Israel in Egypt had been guilty uf joining with the Egyptians in worshipping their false gods, and had lived in idolatry : But the history in Exodus gives us no account of any public solemn confession of, or humiliation for this great sin, before they came to the passover/ Mr. Stoddard observes (Jp/ieal p. 58, 59) that there was iu the church of Israel a way appointed by God for the removal of scandals ; njen being required in that case to offer up their Vol. L 2 L

sacrijicest attended with confession and Tisible signs of refient' ance. But wliere do we read of the people's offering up sacrifices in Egypt, attended with confession for removing the scandal of that most heinous sin o{ idolatry they had lived in ? Or is there any more probability of their publicly professing their repentance and humiliation for their sin, before their celebrating the passovcr, than of their publicly professing to love God above all ? Another thing which they suppose to be requisite in order to admission to the Lord's table, and about which they would have a particular care be taken, is, that every person admitted give evidence of a competent knowledge in the doctrines of religion, and none be allowed to partake who are grossly ignorant. >{ow there is no more appearance of this with regard to the congregation in Egypt, than of a profestiion of godliness ; and it is as difficult to suppose it. There is abundant reason to suppose, that vast numbers in that nation, consisting of more than a million of adult persons, Iiad been brought up in a great degree of ignorance, amidst their slavery in Egypt, where the people seem to have almost forgotten the true God and the true religion : And though pains had been taken by Moses, now for a short season to instruct the people better ; yet it must be considered, it is a very great work, to take a whole nation undsr such degrees of ignorance and prejudice, and bring every one of them to a competent degree of knowledge in religion ; and a greater work still for Moses both thus to instruct them, and also by exomination oc otherwise, to come to a just satisfaction, that all had indeed attained to such knowledge.

Mr. Stoddard inii>^ts, that if grace be requisite in the Lord's supper, it would have been as much so in the passorver^ in as much as the chief thing the fiassover (as well as the Lord's supper, has respect to and represents, is Christ's sufferings. But if on this account the same qualifications are requisite in both ordinances, then it would be as requisite that the partakers should have knowledge to discern the Lord's dod:/ (in Mr. Stoddard's sen-se of 1 Cor. xi. 29) in ihc/lasso-very as in the Lo'd's supper. But this certainly is as difficult to suppose, as that they professed godliness : Tor how docs

at appear, that the people in general who partook of the passo" •ver^ knew that it signified the death of the Messiah-^ and the way in which he should make atonement for sin by his blood ? Does it look very likely that they should know this, when Christ's own disciples had not knowledge thus to discern the LorcPs body in the /lassover, of which they partook from year to year with their Mae^ter ? Can it be supposed, they actually knew Christ's death, and the design of it to be thereby signified, when they did not so much as realize the fact itself, that Christ was to die, at least not till the year before the last passover ? And besides, how unreasonable would it be to suppose, that the Jews understood what was signified, pertaining to Christ and salvation by him, in all those many kinds of sacrifices, which they attended and partook of, and all the vast variety of ceremonies belonging to them ; all which sacrifices were sacramental representations of Christ's death, as well as the sacrifice of the passover ? The apostle tells us that all these things had a shadoiv of good things to come^ the things concerning Christ ; and yet there are many of them, which the church of Christ to this day does not understand j though we are under a thousand times greater advantage to understand them than they were ; having the J^eip Testament^ wherein God uses great plainness of speech, to guide us, and living in days wherein the vail which Moses put over his face is taken away in Christ, and the vail of the temple rent, and have the substance and antitype plainly exhibited, and so have opportunity to compare these with those shadows.

If it be objected, as a difficulty that lies against our supposing a profession of godliness requisite to a participation of the passover, that they who were uncircumcised, were expressly forbidden to partake, and if conversion was as important, and a more important qualification than circumcision, why were not the unregenerate as expressly forbidden ? I answer ; Why were not scandalous sinners as expressly forbidden ! And why was not moral sincerity as expressly required as circumcision ?

If it be objected that they were all expressly and strictly re-(juired to keep the passover ; but if grace was requisite, and

Cod knew that mr'.ny of the panhkers would have no o;race, Avhy would he give such universal orders ?

I answer, when God ^avc those commands, lie knew that the commands, in all their strictness, would reach many persons who in the time of the fjassovrr would he without so much as mr.ral sinccritij in religiop. Every man in the nation, of every generation, and which should he in beinc^ each year, from the first institution till the deatii of Christ, were all (excepting such as were ceremonially unclean, or in a journey) strictly required to keep the feast of /io!fiovcr ; and yet God Ivucw that multitudes would be without the qualification of 'jnoral fierious?ifss in religion. It would l)e very unreasonable to suppose, that every single person in the nation was morally serious, even in the very best time that ever passed over the nation ; or that ever there was such a happy day with that nation, or any otiier nation under heaven, wherein all were inoraliy sincere in religion. How much then was it otherwise many times with that nation, which was so prone to corruption, and so often generally involved in gross wickedness ? But the strict command of God to keep ihc /:assQvcr reached the morally JJisincere^ as well as others ; they are no where excepted, any more than the unconverted. And as to any general commands of God's word, these no more required ■men to turn from a state of moral insincerity before they came to \\\z jMnsoiwr^ than they required them to turn from a graceless state.

But further, I reply, that Cod required them all to keep the passovcr^ no more strictly than he required them all to love\\\Q. Lord their God with their whole heart : And if God might strictly command this, he might also strictly command them, to keep t!iat ordinance wherein they were especially to profess it, and seal their profession of it. That fv/V x*rneration were not expressly forl):dden to keep the /lassover in succeeding years, for the whole /or(u years during whicji thev went on provoking God veiy often by gross sinning and open rebelling ; but still the express and strict commands for the whole congregation . to keep \he f'nssover reached tlicm, nor were thrv re-eased from I'lcir obligation.

If it be said, that we must suppose multitudes in Israel attended tlic passover^ from age to age, without such a visibility of fuetij as I have insisted on ; and yet we do not find their attending this ordinance charged on them as a sin, in scripture '. I answer ; We must also suppose that multitudes in Israel, from age to age, attended the passover, who lived in moral insincerity^ yea and scandalous wickedness. For the people in general very often notoriously corrupted themselves, and declined to ways of open and great transgression ; and yet there is reason to think, that in these times of corruption, for the most part, they upheld circumcision and Xhe ptassovcr ; and we do not find their attending on these ordinances under such circumstances, any more expressly charged on them as a sin, than their coming without piety of heart. The ten tribes continued constantly in idolatry for about two liujidred and fifty years, and there is ground to suppose, that in the mean time they ordinarily kept up circumcision and the pass-over : For though they worshipped God by images, yet they maintained most of the ceremonial observances of the law of Moses, called the manner of the God of the land-, which their priests taught the Samaritans, who were settled in their stead, 2 Kings, xvii. 26, 27. Nevertheless we do not find Elijah, Elisha, or other prophets that v/ere sent among them, reproving them for attending these ordinances without tlie required moral qualifications. Indeed there are some things in the writings of the prophets, which may be interpreted as a reproof of this ; but no more as a reproof of this, than of attending God*s ordinances, without a gracious sincerity and true piety of heart and life.

How many seasons were there, wherein the people in general fell into and lived in idolatry^ that scandal of scandals, in the times of the judges, and in the times of the kings both in Judah and Israel ? But still amidst all this v/ickcdness, they continued to attend the Sacrament of circumcision : We have every whit as much evidence of it, as that they attended tlic fiassover without a profession of godliness : ^Ve have no account of their ever leaving it off at such seasons, nor any hint of its being renewed (as a thing which had ceased) wlien they

came lo rclorrn. Thoii|:;li wo have so full an account of ihc particulars of Jor.iah's reformation, after that long scandalous reign of Manassch, there is no hint of any rcvivin?^ of drcwm-ciaion, or returnini^ to it after a cessation. And where have wc an account of the people's lacing once reproved for attending this holy sacrament while thus involved in .scnncla/oufi sin^ in all the Old Testament ? And where is this once charged on them as a sin, any more than in the case of unconverted persons attending the sacrament o[ ihe /lassovcr.*

Answ. it. Whatever was the case with respect to the qualifications for the sacraments of the Old Testament dispensation, I humbly conceive it is nothing to the purpose in the present argument, nor needful to determine us with respect lo the qualifications for the sacraments of the Christian dispensation, which is a matter of such plain fact in the New Testa-3ncnt. Far am I from thinking the Old Testament to be like an old Almanack out of use ; nay I think it is evident from the New Testament that some things which had their first institution under the Old Testament, are continued under the New ; for instance, particularly, the acceptance of the infant seed of believers as children of the covenant with their parents ; and probably some things belonging to the order and discipline of Christian churches, had their first beginning in the Jewish synagogue. But yet, all allow that the Old Testament diftjini-Mjtion is out of date, with its ordinances : And I think in a matter pertaining to the constitution and order of the .Yetv Testament ehureh^ that is a matter of fact wherein the .'V<*«i Tcfitoncnt itself is express, full and abundant, in such a case to have recourse to the Mosaic dispensation for rules or precedents to determine our judgment, is quite needless, and out of reason. There is perhaps no part of divinity attended with so much intricacy, and wherein orthodox divines do so much differ, as the stating the precise agreement and difference bc-

* I,ft tlic rcatier here take notice of what is observed in the conclusion of my answer to the objection from llu- instance of Judas.

tween the two dispensations of Moses and of Christ. And probably the reason why God has left it so intricate, is, because our understanding the ancient dispensation, and God*s design in it, is not of so great ii-nportance, nor does so nearly concern us. Since God uses great plainness of speech in the New Testament, which is as it were the charter and municipal law of the Christian church, what need we run back to the ceremonial and typical institutions of an antiquated dispensation, wherein God's declared design was, to deliver divine things in comparative obscurity, hid under a vail, and involved in clouds ?

We have no more occasion for going to search among the types, dark revelations, and carnal ordinances of the Old Testament, to find out whether this matter of fact concerning the constitution and order of the New Testament church be true, than we have occasion for gcing there to find out whether any-other matter of fact, we have an account of in the New Testament be true ; as particularly whether there were such officers in the primitive church as bishops and deacons^yfhc\\\Q,v miraculous gifts of the Spirit were common in the apostles' days, whether the believing Gentiles were received into the primitive Christian church, and the like.

Answ. in. I think, nothing can be alleged from the Holy Scripture, that is sufficient to prove a iirofession of godliness to be not a qualification requisite in order to a due and regular participation of the passover.

Although none of the requisite moral qualifications for this Jewish sacrament, either of one kind or other, are near so clearly made known in the Old Testament, as the qualifications for the Christian sacraments are in the New ; and although the supposing a visibility, cither of moral sincerity, or sanctifying grace, to be requisite, is (both respecting the one ease and the other) involved in some obscurity and difficulty ; yet I would humbly offer what appears to me to be the truth concerning that matter, in the things that follow. . (1.) Although the people in Egypt, before the fust passo-vcr, probably made no exfdicit public profession at all, cither

of their humiliation for thtir former idolatry•t or o{present de^ x-otedness of heart to God ; it being before any particular institution of an express public profession, either of godliness, or repentance in case of scandal : Yet I think there v/as some sOTi oi/iuolic nia?2?festation^ or i/n/dicit /ircfeasio?! of both. Probably in Egypt they implicitly professed the same things, >vhich they afterwards professed more expressly and solemnly in the ivilderness. The Israelites in Egypt had very much to affect their hearts, before the last plague, in the great things that God had done for them ; especially in some of the latter plagues, wherein they were so remarkably distinguished from the Egyptians: They seem now to be brought to a' tender frame, and a disposition to shew much respect to God (sec Exod. xii. 27) and were probably now very forward to profess themselves devoted to him, and true penitents.

(2.) After the institution of ^xi exjdleit fiubiic profession o[ devotedncss to God, or (which is the same thing) of true piety of heart, this was wont to be required in order to a partaking of ihcpassover and other sacrifices and sacraments that adult persons were admitted to. Accordingly all the adult persons that were circumcised at Gilgal, had made this profession a little before on the plains of Moab ; as has been already observed. Not that all of them were truly gracious ; but seeing they all liad a profession and visibility, Christ in his dealings with his church as to external things, acted not as the searcher of hearts, but as the Head of the visible church, accommodating himself to llie present state of mankind ; and ihcrerorc he represents himself in scripture as irustinj^ his people's pjofession ; as I fo^'merly observed.

(3.) In degenerate times m Israel, both priests and people >vcre very lax with respect to covenanting with God, and professing devotedncss to him ; and these professions were used, as public professions commonly are still in corrupt times, merely as matters offor?n and ceremony^ at least by great raul-liludcs.

(4.) Such was the nature of the Lcviiical dispensation, that it had in no measure so great tendency to preclude ami prevent hypocriucalprofcsQiona^ as the ^\cw Testament d/.-^pensa'

tio7i; particularly on account of the vastly greater darkness of it. For the covenant of grace was not then so fully revealed, and consequently the nature of the conditions of that covenant not then so well known : There was then a far more obscure revelation of those great duties of repentance towards God and faith in the INIediator, and of those things wherein true holiness consists, and wherein it is distinguished from other things: Persons then had not equal advantage to know their own hearts, while viewing themselves in this comparatively dim light of Moses's law, as now they have in the clear sunshine of the gospel. In that state of the minority of the church, the nature of true piety, as consisting-in the sjiirit of adojitlon^ or ingenuous filial love to God, and as distinguished from a sidrit of bondage, servile fear and self-love, was not so clearly made known. The Israelites were therefore the more ready to mistake, for true piety, that moral seriousness and those warm affections and resolutions t!iat resulted from that spirit of bondage, which shewed itself in Israel remarkably at Mount Sinai ; and which, throughout all the Old Testament times, they were especially incident to.

(5.) God was pleased in a great measure to wink at and suffer (though he did not properly alloM') that laxness there was among the people, with regard to the visibility of holiness, and the moral qualifications requisite to an attendance on their sacraments ; as also he did in many other cases of great irregularity, under that dark, imperfect, and comparatively carnal dispensation ; such as polygamy, putting away their Avives at pleasure, the revenger of blood killing the manslayer Sec, and as he winked at the worshipping in high places in Solomon's time ; (1 Kings iii. 4, 5) at the neglect of keeping the feast of tabernacles according to the law, from Joshua's time until after the captivity ; (Neh. viii. 17) and as he winked at the neglect of the synagogue worship, or thepublic service of God in particular congregations, until after the captivity,*

* Prid, Connect. Part I. p. 354—536, and 555, 556. gth Edit, The word \.\^n\izX.td^ synagogues Psal. Ixxiv. 8, signifies assemblies; and is supposed by the generality of learned men to relate to another sort of assemblies.

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though the light of nature toi^cthcr ^vilh the general rules of the law of Moses, did sufficiently teach and require it.

(6.) It seems to be from time to time foretold in the prophecies of the Old Testament, that there would be a great alteration in this respect, in the days of the gospel ; that under the new dispensation there should be far greater fiurity in the church. Thus in the forcmcntioned place in Mzekiel it is foretold, that '^ Those who are [\'isibh/\ uncircumcised in heart, should no more enter into God's sanctuary." Again Ezek. x::. 37, 38. " And I will cau!:e you to pass under the rod, and will bring you into llie bond of the covenant ; and I will purge out from among you the rebels, and them that transgress against me." It seems to be a prophecy of the greater purity of those who are visibly in covenant rcith God. Isa. iv. 3. " And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem shall be called holy, even every one that is written among the living [i. e. ha^ a name to live^ or is enrolled among the saints] in Jerusalem." Isa. lii. 1. " Put on thy beautiful garments, O Jcrnsalem, the holy ci*y ; from henceforth there shall xo more come into thee the uncircumcised and the unclean." Zech. xiv. 21. '« And in that day, there shall be no more the Canaanite in the house of the Lord."

(7.) This is juit such an alteration as might reasonably be expected from what we arc taught of the whole vature of the tivo dltfiensations. As the one had carnal ordinances (so they are called Hcb. ix. 10) the other a s/unfiuil senicc ; (John iv. '34) the one an earthly Canaan, the other an heavenly ; the one an external Jerusalem, the other a spiritual ; the one an tarthly high priest, the other an heavenly ; the one a rvorldly sanctuary, the other a spiritual ; the one a bodily and temporal redemption (which is all that they generally discenied or understood in the passover) the other a apiritual and eternal. And agreeably to these things, it was so ordered in providence, that Israel, the congregation that should enter this worldly sanctuary, and attend these carnal ordinances, should he much more a toorldly^ carnal congregation, than the New 'restamenl conorcrtation. C^iic r/^ason wliv it was ordered in

providence that there should be such a difference, seems to be this, viz. That the Messiah rnight have the honor of introducing a state of greater purity and spiritual glory. Hence God is said to £im\ fault with that ancient dispensation of the covenant, Heb. viii. 7, 8. And the time of introducing Ihc new dispensation is called the time of reformation^ Heb. ix. 10. And one thing, wherein the amendment of what God found fault with in the former dispensation should consist, the apostle intimates, is the greater fmritxj and spirituality of the church, Heb. vili. 7, 8, 11.

OBJECTION IV.

IT is not reasonable to suppose that the multitudes which John the Baptist baptized, made -a /n-ofessiufi of saving grace, or had any such visibility of true piety as has been insisted on.

Answ. Those whom John baptized, came to him confessing their sins, making a profession of some kind of repentance ; and it is not reasonable to suppose, the repentance they professed was speciiically or in kind diverse from that which he had instructed them in, and called them to, which is called repentance for the remission of sins ; and that is saving repentance. John's baptism is called the baptism of repentance for the remission of sins : I know not how such a phrase can be reasonably understood any otherwise, than so as to imply, that his ^'c/ir/^m was some exhibition of that repentance, and a seal of the profession of it. Baptism is a seal of some sort of religious profession, in adult persons : But the very name of John's baptism shews, that it was a seal of a profession of repentance for the remission of sins. It is said, Lnkc iii. 3. " John PREACHED the baptism of repentance for the remission of sins." What can be understood by this, but his preaching that men should nov/ speedily turn to God^ by true repentance and faith in the promised Saviour, and come and confess their sins, and openly declare this repentance towards God, and faith in the Lamb of God, and that they should con-

firm and seal this llicir ])rofcssion by b^ifiti^nn^ as well aslhcre-r in receive the seal of God's willingness to remit the sins of such as had this faith and repentance. Accordingly we arc told, the firc/i/e came and ivcrc hajitizcd of him^ cjnfcssing their .^/w«, manifesting and professing that sort of repentance and faith which he preached. They had no notion of any other sort of repentance put into their heads, that they could suppose John called them to professs in bafitisw, but this accompanied vs'wh faith in the Lamb w'hom he called them to behold ; for he/irccc/iP^ no other to them. The people that John baptized, professed both rcjicritancc for the rcmissioji of «z7/.9, and 'a\sofaith in the Alensiah ; as is evident by Acts xix. 4, 5. " John verily baptized wiihthc baptism of repentance, sayini^ unto the people, that they should believe on him that should come after )um ;" i. c. on Christ Jesus : " When they heard tl.is [John's preaching] they were baptized in the name ofthe Lord Jesus."

If it be objected here, tiiat we are told, Matth. iii. 5, 6. " There went out to him Jerusalem, imd all Judca, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins ;" and that it is not to be imagined all these made any credible profession of saving repentance and faith : I answer. No more is to be understood by lhe?,e expressions, according lo the phraseology of the scripture, than that there was a very great resort of people from these places to John. Nor is any more to be understood by the like term of universality in Jolm iii. 26. " They came to John and said unto him. Rabbi, he that was with thee beygnd Jordan, to whom thou bearest witness, behold, the same bap-tizeth, and ALL MLN come to him ;" that is, there was a great resort to him from all quarters. It is in no wise unrea-sona' Ic to suppose, there was indeed a very great number of people that came to John from the places mentioned, who being exceedingly moved by his preaching, in that time of extraordinary outpouring of the Spirit, made profession ofthe faith and rcpcntiuuc which John preached- Doubtless there 'vverc many more i)rofessors than real converts : liut rtill in the great resort to John, there were many of t)ie latter char-

acter ; as we may infer from the prophecy ; as appears by Luke i. 16, 17, " and many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and of the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.'* And from that account of fact in Matth. xi. 12. « From the days of John the Baptist until now, the kingdom of heaven suffer-eth violence, and the violent take it by force.'* And in Luke xvi. 16. " The law and the prophets were until John t Since that time the kingdom of God is preached, and every man presseth into it." Here the expression is no less universal, than that which is objected in Matth. iii. 5, 6. As to those wicked Pharisees, that so much opposed Christ, some of them I suppose had been baptized by John, and then had a great shew of repentance and faith ; but they afterwards apostatized, and were much worse than ever before : Therefore Christ speaks of them as being like a house from luhich the unclean spirit is visibly turned out for a vjhile^ and is left emfity, sivefit^ and garnished, but afterward is repossessed, and has many devils instead of one, Luke xi. 24, Sec. Yet as to the greater part of these Pharisees, they were not baptized by John ; as appears by Luke vii. 29, 30.

If it be further objected, that John in baptizing such multitudes could not have time to be sufficiently informed of those he baptized, whether their profession of godliness was credi-ble or no : I answer ; That we are not particularly informed of the circumstances of his teaching, and of the assistance he was favored with, and the means he had of information concerning those whom he baptized : But we may be sure of one thing, viz. He had as much opportunity to inquire into the credibility of their profession, as he had to inquire into their doctrinal knowledge and moral character ; which my opponents suppose to be necessary, as well as I : And this is enough to silence the present objection.

OBJECTION V.

CHRIST nayp, Matth. xx. 16, and a^aiii, ch:\p. xxii. M. that marnj arc called^ hut fo^v arc rlior^m. By whicli it is evident, that there arc mar.^j Avho beloni^ to the visihlc church, and yet but/rw real and true /«/>//.«? ; and that it is ordinarily thus, even under the M-iv Tcstampnr., and in days of gospel Kght : And therefore that insibility of f^aintshifi^ whereby persons arc visible saints in a Scripture sense, cannot imply an apparent probability of their being real saints, or truly gracious persons, ^

Answer. In thcr.e texts, by those tliat are called^ are not meant those ^vho ure visible saints, and have the requisite fjualifications for Christian sacraments ; but all such as have x\\(t external call of the ^vord of Cod, and have its offers and invitations made to them. And it is undoui)tediy true, and has been matter of fact, for the mor.t part, that of those culled m this sense, many have been but only called, and never truly obedient to the call, fm-j have been true saints. So it was in the Jewish nation, whicli the parable in the twentieth *of Matthew has a special respect to ; they in general had the external call o{ CoiVs^ word, and in general attended many religious duties, in hopes of (iod's favor and reward, Avhicii is called laborinti; in Gotrs vineyard ; and yet but /rr;' of them cvcntjially obtained salvation ; nay, great multitudes of those who were callrd in this sense, were scandalouft p'jrsons, and gross hypocrites. The Pharisees and Sadducces were called^ and they labored in the vineyard^ in the sense of the parable ; for which they expected great rewards above the Gentile converts or proselytes ; wherefore their nic vjatf ei.nl towards them, and they could not bear that they should be made equal to them : But still these Pharisees and Sadducees had not generally tiie intellectual and moral qiialifications, that my opponents suppose requisite for Christian sacraments ; being generally scandalous persons, denying some fundamental

principles of religion, and explaining a\vay some of its most important precepts. Thus many in Christendom arc called by the outward crul of God's ^vord, and yciftw of them are in a i;talc of salvation : But not all these that sit under the sound of the p;ospel, and he?a' its invitations, are fit to come to sacraments.

That by those who are called^ in this saying of our Saviour is meant those that have the gospel offer^ and not those who belong- to the society of visible saints-^ is evident beyond all dispute, in Matth. xxii. 14. By th« many that are called^ are plainly intended the many that are invited to the nvedding,,,. In the foregoing parable, we have an accout of those that from time to "time were bidden or CALLED (for the word is the same in the onginal) verse 3. " And sent forth his servants to CALL them that were CALLED [xctXt<7ui tjj? xtxXjj/Afvyj,] and they would not coixJe." This has respect to the Jews, v/ho refused not only savingly to com.e to Christ, but refused so much as to come into the visible church of Christ. Verse 4. *' Again he sent forth other servants, saying, Tell them whiclv are bidden [or CALLED] Behold, I have prepared my dinner," Sec. Verse 8. " They which were bidden [or CALLED] were not worthy." Verse 9. " Go ye therefore to the iiigh ways, and as many as ye shall Snd, bid [or CALL^a^strars] to the marriage," or nuptial banquet; representing the preaching of the gospel to the Gentiles ; who upon it came into the king*fi housey i. e. the visible church, and among them one thiu^ had not a wedding garm€7it^ nvho loae bound hand ^mdjoot, and cast cut when the king came : And then at the conclusion, Christ adds this remark, verse 14. " For many are CALLED or bidden [»^tjto»J but few are chosen ;" which must have reference, not only to the 7«a.v last mentioned, who came into the wedding house, the Christian visible church, Hvithout a wedding garment^ but to those also mentioned be-Ibrc, who were called, but would not so much us come intb thz king's hoitse^ or join to the visible Christian church. To suppose this saying to have reference only to that 07ie man who came without a wedding gdr:nent (representing one that com^s into the vi5iW<^ ch\uch, but is not a true saint) woultl

be to make the introduction of this aphorism, and its conneX' ion wilh what went belore, very strange and unintcllii^i:)lc, because then it would be as much as lo say thus, " Multitudes came inio the king's house, who were called^ and the house was full of guests ; but among them was found vnc man who was not choaen ; for mcmy arc called, hut few are chosen."

OBJECTION VI.

WHEN the servants of the householder, in tbo parable of the wheat and tares (Matth xiii.) unexpectedly found tarcn among the wheat, they said to their master, *' Wilt thou that we go and gather them up ? But he said, Nay, lest while ye gather up the tares, ye root up also the wheat with thera ; let both grow together until the harvest." Which shews the mind of Christ, that we ought not to go about to make a distinction between true saints and apparent in this world, or aim at any such thing as admitting true saints rmhj into the visible church, but ought to let both be together in the church till the day oijudgment.

Answ. I. These things in this parable have no manner of reference to introduction into the field, or admission into the visible church, as though no care nor measures should be taken to prevent tares being sown ; or as though the servants who had the charge of the field, would have done well to have taken /arcs, appearing to be such, and///«72/rt/them in the field amongst the wheat : No, instead of this, the parable plainly implies the contrary. But the words cited have wholly respect to a CASTING OUT and purging the field, after the tares had been introduced unau^ares^ and contrary to design, through men's infirmity and Satan's procurement. Concerning purging tares out of the field, or casting men out of the church, there is no difference between me and those whom I oppose in the present controversy : And therefore it

is impossible there should be any objection from that -Nvhich Christ says here concerning this matter, against mc^ but what is as much of an objection against them ; for we both hold the same thin;!-. It is agreed on all hands, that adult persons, actually admitted to communion of the visible church, however they may behave themselves so as to bring their spiritual state into suspicion, yet ought not to be cast out, uiiless they are obstinate in heresy or acajulal ; lest, while wc go about to root out the /rtrc'i, we should root out the wheat also. And it is ulso agreed on all hands, that when those, represented under the name of /are* bring forth such evil fruit, such scandalous and obstinate wickedness, as is plainly and visibly incoubistent with the being of true grace, they ought to be cast out. And therefore it is impossible that this objection should be anything to the purpose.

Ais'sw. II. I think this parable, instead of being a just objection against the doctrine I maintain, is on the contra^'y a clear evidenceybr it.

For (1.) the parable shews plainly, thiit if any are introduced into the field of the householder, or church of Christ, who prove to be not loheat {i. e. not true saints) they are brought in unawares, or contrary to design ; and that they are what do not properly belong there. If tares are as properly to be sorjn in the field, as is the wheats which must bQ the case if the Lord's supper be a converting ordinance ; then surely no care ought to be taken to introduce wheat only, and no respect ought to be had more to the qualities of wheat in sowing the field, than the qualities of tares ; nor is there any more impropriety in the tares having a place there, than the wheat : Rut this surely is altogether inconsistent with the scope of the parable-

(2.) This parable plainly sliews, tliat those who are in the visible church, have all of them at first a -visibility, or appearance to human sight of true grace, or of the nature of true saints. For it is observed, tares have this properly, that when they first appear, and till the products of tlie field arrive to some maturity, they have such a resemblance of wheat, that it is nc}ato impossible to clistifiguish them. Vol. I, 2 N

OBJECTION vn.

CHRIST himself administered the Lord's supper to Judas, ■»vhom he knew at the same time to be graceless ; which is a full evidence, that grace is not in itself di requisite qualification in order to coming to the Lord's supper ; and if it be not requisite in itself, difirofcssion of it cannot be requisite.

Answ. I. It is to me apparent, that Judas was not present at the administration of the Lord's supper. It is true, he was present at the passover, and difxfied with Christ in the paschal dish. The three former Evangelists do differ in the order of the account they give of this dipfiing in the dish. Luke gives an account of it after his account of the Lord's supper, Luke xxii. 21. But Matthew and Mark both give an account of it before. (Matth. xxvi. 23. Mark xiv. 20.) And the like might be shown in abmulance of instances of these three Evangelists differing one from another in the order of their narratives ; one places those things in his history after others, which another places first ; these sacred historians not undertaking to declare precisely the date of every incident, but regarding more the truth of facts, than the order of time. However, in the present case, the nature of the thing speaks for itself, and shews, that Judaa^s dijiping ivith Christ in the dish^ or /lis hand being with Christ on the table, or receiving a so/i di/ified i?i the dish, must be in that order wherein Matthew and Mark place it in their history, viz. at the passover, antecedent to the Lord's supper : For there is no such thing in the Lord's sup-pc» as difiping of sops, and dipping together in the dish ; but there was such a thing in the passover, where all had their hand together in the dish, and dipt their sops in the bitter sauce. None of these three Evangelists give us any account of the time v/hcn Judas went out : But John, who is vastly more particular as to what passed that night, and is every where more exact as to the order of time than the other Evangelists, gives us an account, and is very precise as tu the lime, vJ-. that Jrsun -when he gave him the nop, at the same

time sent him away, bidding him do quickly ivhat he intended to do ; and accordingly ivhen he had received the so/i, he went immediately out. John xiii. 27....50. Now this sop being at the fiassover, it is evident he was not present at the Lord's 9u/i/ier which followed. Many of the best expositors are of this opinion, such as Van Mastricht, Dr. Doddridge, and others.

Answ. II. If Judas was there, I deny the consequence.... As I have observed once and again concerning the Lord's dealings with his people under the Old Testament, so under the New the same observation takes place : Christ did not come to judge the secrets ofmen^ nor did ordinarily act in his external dealings with his disciples, and in administration of ordinances, as the Searcher of Hearts ; but rather as the Head of the visible church, proceeding according to what was exhibited in profession and visibility ; herein setting an example to his ministers* who should stand in his place when he was gone, and act in his name in the administration of ordinances. Judas had made the same profession of regard to his master, and of forsaking all for him, as the other disciples: And therefore Christ did not openly renounce him till he himself had destroyed his profession and visibility of saintship, by public scandalous apostasy. Supposing then the presence of Judas at the Lord's supper, this affords no consequence in favor of what I oppose.

Answ. III. If they with whom I have to do in this controversy, are not contented with the answers already given, and think there is a remaining difficulty in this matter IfJng against my scheme^ I will venture to tell them, that the difficulty lies full as hard against their own scheme ; and if there be any strength at all in the argument, it is to all intents of the same strength against the need of those rjualijcations which they themselves suppose to be necessary in order to an approach to the Lord's table, as against those which I think so. For although they do not think renewing saving grace necessary, yet they suppose moral seriousness or (as they variously

spciik) moral sincerity in religion to bo necessary : Thcv suppose it to be requisite, tliat persons should have some kind of serious principle and view in comini^ to the Lord's tabic ; some sort ofiiitertion of subjecting themselves to Christ, and of seeking and serving him, in t^encral ; and in particular some relii^ious end in comincf to the sacramental supper, some religious respect to Christ in it. But now did not Christ at that time perfectly know, that Judas had none of these things ? lie knew he had nothing of sincerity in the Christian religion, or of regard to Christ in that ordinance, of any sort wliatsoever ; ho knew that Satan had entered into him and filled his heart, and that he was then cherishing in himself a malignant, malicious spirit against his master, excited by the reproof Christ had lately given him (compare John xii. 8. with Matth. xxvi. S....16, and Mark xiv. 4....11) and that he had already formed a traitorous murderous design agi\inst him, and was now in the prosecution of that bloody design, having actually just before beeni to the chief priests, and agreed with them to hctrciy him for thirty pieces of silver. (See Malth. xxvi. 14, 15, 16. Mark xiv. 10, 11. Luke xxii. 3....6, and John xiii. 2.) Christ knew these things, and knew that Judas was utterly unqualified for the lioly sacrament of the Lord's supper ; though it had not yet been made known to the church, or the disciples....Therefore it concerns those on the conhary part in this controversy, to ^\wd, out some solution of this difficulty, as much as it docs me ; and they will find they have as much need to take refugee in the solution already given, in one or other of the two preceding answers to this objection.

By the way 1 would observe, that Cluisi's not excluding Judas from the passovcr, under these circumstances, knoiving him to be thus uvfjual'/ird, without so much as ?}:orai sincerity^ Sec. is aT'.othcr thing that cfl'cctually enervates all the strength of the objection against me, from \\\e fiassover : For Judas did rot only in common with others fall under God*s strict command, in the law cf Moses, to keep this feast, without any exception of his case there to he found ; but C/iri&t himself, with his own hand, gave him tlic so/i^ a par: of the pascha!

feast ; even although at the same instant he had in view the man's secret wickedness and hypocrisy, the traitorous design which was then in his heart, and the horrid conspiracy with the chief priests, which he had already entered into, and was now in prosecution of: This was then in Christ's mind, and he intimated it to him, at the same moment when he gave him the sop, saying. What thou dost, do quickly. This demonstrates that the objection from the /mssover is no stronger argument against my scheme, than the scheme of those whom I ojv pose ; because it is no stronger against the necessity of sane-tifying grace, the qualification for Christian sacraments, which I insist upon, than it is against the necessity oUnoral serious-71688 and ftincerity, the qualifications which they insist upon.

OBJECTION VIII.

IF sanctifying grace be a requisite qualification in order to persons' due access to Christian sacraments, God would have given some certain rule whereby those who are to admit them, might know whether they have such grace or not.

Answ. This objection was obviated in my stating the question. However, I will say something; further to it in this place ; and would here observe, that if there be any strength in this objection, it lies in the truth of this preposition, viz. That whatever qualijications are requisite in order to persons, due access to Christian sacraments, God has given some certain rule, nvhereby those who admit them^ may know whether they have those qualijications, or not. If this proposition is not true, then there is no force at all in the argument. But I dare say, there is not a divine, nor Christian of common sense, on the face of the earth, that will assert and stand to it, that this proposition is true : For there is none will deny, that some sort of belief of the being of a God, some sort of belief that the scriptures are the word of God, that there is a future state of rewards and punishments, and that Jesus is the Messiah,

S§4 QUALIFICATIONS

arc qualifications requisite in order to persons* due access t4 Christian sacraments ; and yet C,od has given those ^ho arc 10 admit persons no crrtain rule whcvcthY they may know whether they believe any one of these thinc^s. Neither has he given his ministers or churchc^ any certain rult^y whereby they may know whether any person that offers himself for admission to the sacrament, has any degree of moral sinceri-tjT) moral seriousness of spirit, or any inward moral qualification whatsoever. These things have all tlrelr existence in the soul, which is out of our neighbor's view. Not therefore tkcertcinfi/, but Vl fimjexsioyi and visihiiity of these things, must be the rule of the church's proceedings ; and it is as good and as reasonable a rule of judgment concerning i^avvif^ f^racr^ as it is concerning any other internal, invisible qualifications, which cannot be certainly known by any but the subject himself.

OBJECTION IX

IF saTictifying grace be requisite to a due apprc»ach to the Lord's table, then no man may come but he that knoiv.^ he has such grace. A man must not only t/ihik he has a right to the I..ord's supper, in order to his lawful partaking of it; but he must knoTV he has a right. If nothing but hanctificatiou gives him a real right to the Lord's supper, then nothing short of the knowledge of sanctification gives him a knoivn righ^ to it : Only an oftinion and firobahle ho' cs of a right will not warrant hi.^ coming.

A>sw. I. I desire those who insist on this asan invincible ai-gument, to consider calmly whether they themselves ever did or ever will stand to it. For here these two things are to be observed :

(1.) If no man may warrantably come to the Lord's supper, hut such as know they have a right, then no nncoiivcrtrd per-Hons may come unless they not only think, but know it is the fr*!iui of Gorjy that unconverted persons should come, and

Itnow that he does not require grace in order to their coining. For unless they know that men may come without grace^ they cannot know that they themselves have a right to come, beirig mthojit grace. And will any one assert and stand to it, that of necessity, all adult persons of every age, rank and condition of life, must be so versed in this controversy, as to have a certainty in this matter, in order to iheir coming to the Lord** supper ? It would be most absurd for any to assert it a point of easy proof, the evidence of which is so clear and obvious to every one of every capacity, as to supercede all occasion for their being studied in divinity, in order to a certainty of its truth, that persons may come to the sacred table of the Lord, notwithstanding they know themselves to be unconvert^ ed ! Especially considering, it seems a matter of plain fact, that the contrary to this opinion has been in general the judgment of Protestant divines and churches, from the re^ formation to this day ; and that the most part of the greatest divines that have ever appeared in the world, who have spent their lives in the diligent, prayerful study of divinity, have been fixed in the reverse of that opinion^ This is sufficient at least to shew, that this opinion is not so plain as not to be a disputable point; and that the evidence of it is not so obvious to persons of the lowest capacity and little inquiry, • as that all may come to a certainty in the matter, without difficulty and without study. I would humbly ask here, What has been the case in fact in our churches, who have practised for so many years on this principle I Can it be pretended, or was it ever supposed, that the communicants in general, even persons of mean intellectuals and low education, not excepting the v«ry boys and girls of sixteen years old, that have been taken into the church, had so studied divinity, as not only to t}dnk^ but know, that our pious forefathers, and almost 9M the Protestant and Christian divines in the world Lave been in an error in this matter ? And have people ever been taught the necesdty of this previous, knowledge ? Has it ever been insisted upon, that before persons come to the Lord's supper, they must look so far into the case of a right to the Lord's supper, as to come not only to a full settled opinion, \\\i\ cv^'n

-96 QUALIFICATIONS

certaintu in this point ? And has any one minister or cl.urch in their a(hnis:iions ever proceeded on the supposition, Miat all whom they took into communion were so versed in this controversy, as this comes to ? Has it ever been the manner in examining them us to the sufficiency of their knoivlcdgc, to examine them as to t+icir thorough acquaintance with this particular controversy ? Has it been the manner to put by those who had only an opinion and not a certainly ; even as the priests who could not find their register^ were put by, till the matter could he determined by Urira and Thummim ? And I dare appeal to every minister, and every member of a church that has been concerned in admitting communicants, whether they ever imagined, or it ever entered into their thought, concci ning each one whose admission they have consented to, that they had looked so much into this matter, as not only to have settled their o/iinion, but to be arrived to a proper certainty ?

(2.) I desire it may be remembered, the venerable author of the Appeal lo the Learned,, did in his ministry ever teach such doctrine from whence it will unavoidably follow, that no one unconverted man in the world can knoiv he has warrant to come to the Lord's supper. For if any unconverted man has warrant to worship his ?»laker in this way, it must be because God has given him v/arrant by the revelation of his mind in the Holy Scriptures. And therefore if any unconverted mriU, not only thinks, but knov.s, he has warrant from C>od, he must of consequence, not only think, but know, that the scriptures are the word of God. But I believe all that survive of the stated hearers of that eminent divine, and all who are acquainted with him, well remember it to be a doctrine which he often taught and much insisted on, that no natural man kncvis the scripture to be the word of God ; that although such may think so, yet they do not knoio it ; and that at best they have but a doubifiil opinion : And he often would express himself thus ; A'b natural man is thorcyui^hlij convinccdy that the scrij:-lurea are lite ivord of God ; if they iverc convinced^ they tvovld be gained. Now if so, it is impossible any nalural man in the world slKMikl ever knonv, it is his right, in his present conililion

to corne to the Lord's supper. True, he may think it is his right, he may have that opinion ; but he cannot knonv it; and so must not come, according to this argument. For it is only the ivorcl of God in the Holy Scriptures, that gives a man a right to worship tlie Supreme Being in this sacramental manner, and to come to him in this way, or any other, as one in covenant with him. The Lord's supper bein^ no branch of natural worship, reason without institution is no p;rcnincl of duty or riglit in this affair. And hence it is plainly impossible for those that do not so much as knoiv the scriptures art the word of God, to knoiv they have any good ground of duty or right in this matter. Therefore, supposing unconverted men have a real right, yet since they have no knoivn right, they have no warrant (according to the argument before us) to take and use their right ', and what good then can their right do them ? Or how can they excuse themselves from presumption, in claiming a rights which they do not know belongs to them ? It is said, z. probable hofie that persons are regenerate, will not warrant them to come ; if they come, they take a liberty to do that which they do not kriow God gives them leave to do, TVhich is horrible presumption in them. But if this be good arguing, I may as well say, a probable ofiinion that unregener-atc men may communicate, will not warrant such to do it. They must have certain knowledge of this ; else, their right being uncertain, they run a dreadful venture in coming.

Answ. II. Men are liable to doubt concerning their moral sincerityj as well as saving grace. If an unconverted man, sensible of his being under the reigning power of sin, was about to appear solemnly to own the covenant (as it is commonly called) and to profess to give up himself to the service of God in an universal and persevering obedience ; and at the same time knew, that if he did this, and sealed this profession at the Lord's supper, without inoral sincerity (supposing him to understand the meaning of that phrase) he should eat and drink judgment to himself ; and if accordingly, his conscience being awakened, he was afraid of God's judgment j in this case, I believe the man would be every whit as liable to doubts Vol. I. 20

'298 QUALII ICATIONS

nboiii liis 7noyal sincerity^ as godly men are about their gracious sinceiily. And if it be not matter of fact, that natural men are so often exercised and troubled with doubts about their moral sincerity^ as godly men are about their regeneration, I suppose it to be owing only to this cause, viz. that godly men beinp, of more tender consciences than those under the dominion of sin, are more afraid of God's judgments, and more ready to tremble at his uord. The divines on the other side of the question, suppose it to be requisite, that communicants should believe the fundamantal doctrines of religion vjith all their heart (in the sense of Acts viii. 37.) the doctrine of Three Fersonn and One God^ in particular : But I think there can be no reasonable doubt, that natural men, uho have so weak and poor a kind of faith in these mysteries, if they were indeed as much afraid of the terrible consequences of their being deceived in this matter, or being not morally sincere in their profession of the truth, as truly gracious men are wont to be of delusion concerning their experience of a work of grace, or whether they are evangelically sincere in choosing God for their portion ; the former would be as frequently exercised with doubts in the one case, as the latter in the other. And I very much question, whether any divine on the other side of the controversy would think it necessary, that natural men in professing those things should mean that they knoiv they are vwrally sincere^ or intend any more than that they trust they have that sincerity,so far as they know their own hearts. If a man should come to them, proposing to join with the cliurch, and tell them, though indeed ^e was something afraid whether he believed the doctrine of the Trinity tuithalUiis heart (meaning in a moral sense) yet that he had often exanrmcd himself as to that matter with the utmost impartiality and strictness he was capable of, and on the whole he found reasons of probable hope, and his preponderating^ thnuj^ht of himself was, that he was sincere in it ; would they think such an one ought to be rejected, or would lht*y advise him r»oi to come to the sacrament, because he did not certainly /.•:'::• ho had this sincerity, but only thoui^h* he had it 1

Ans"\v. in. If we suppose sanctifyintj grace to be requisite in order to a being properly qualified, according; to God's word, for an attendance on the Lord's supper ; yet it will not follow, that a man must krioiv he has this qualification, in order to his being capable oi conscicntiousbj attending it. If he judges that he has it, according to the best light he can obtain, on the most careful examination, with the improvement of such helps as he can get, the advice of his pastor, 8cc. he may be bound in conscience to attend. And the reason is this ; Christians partaking of the Lord's supper is not a matter of mere claim^ or right and firivikge^ but a matter of duty and 06-/z^a?/orz ; being an affair wherein another (even God) has a claim and demand on us. And as we ought to be careful, on the one hand, that we proceed on good grounds in taking to ourselves a privilege, lest we take what we have no good claim to ; so we should be equally careful, on the other hand, to proceed on good grounds in what we withhold from another, lest we do not withhold that from him which is his due, and which he justly challenges from us. Therefore in a case of this complex nature, where a thing is both a matter ol right or privilege to us and also a matter of obligation to another, or a right of his from us, the danger of proceeding ivithout right and truth is equal both ways ; and consequently if we cannot be absolutely sure either way, here the best judgment we can form, after all proper endeavors to know the truth, must govern and determine us ; otherwise wc shall designedly do that whereby, according to our own judgment, we run the greatest risk ; which is certainly contrary to reason. If the question were only what a man has a right to^ he might forbear till he were sure : But the question is, not only whether he has a right to attend the supper, but whether God also has not a right tp his attendance there ? Supposing it were merely a privilege which I am allowed in a certain specified case, and there were no command to take the Lord's supper even in that case, but yet at the same time there was a command no; to take unless that be the case in fact, then, supposing I am unccrtin ivhcther that be the case with me or no, it will be safest to abstain : But supposing I am not only forbidden to take it, unless that be

the case with me, but positively commanded and rcq\iired to take it, if that be the case in fact, then it is equally dangerous to neglect on uncertainties, as to take on uncertainties. In such a critical situation, a man must act according to the best of his jud?^ment on his case ; otherwise he wilfully runs into that wliich he thinks the greatest dang;er of the two.

Thus it is m innumerable cases in human life. I sliall give one plain instance : A man ought not to take upon him the work of the ministry unless called to it in the providence of God ; for a man has no right to take this honor to himselfy unless called of God. Now let us suppose a young man of a liberal education, and well accomplished, to be at a loss whether it is the will of God that he should follow the work of the ministry ; and he examines himself, and examines his circumstances, with great seriousness and solemn prayer, and well considers and weighs the appearances in divine provi-den e : y\nd yet when he has done all. he has not come to a proper certainty that God calls him to this work ; but however it looks so to him, according to the best light he can obtain, and the most careful judgment he can form : Now such a one appears obliged in conscience to give himself to this work. He roust by no means neglect it under a notion that he must not take this honor to Idmself till he knows he has a right to it ; because though it be indeed ^ Jir-ivilege^ yet it is not a matter of mere privilege, but a matter of duty too ; and if he neglects it under these circumstances^ he neglects what, according to his o\vn best judgment, he thinks God requires of him, and calls him to ; which is to sin against his co7iscic7ice.

As to the case of ihc /iiiestsy that could not find their regit'* ter (Ezra ii.) alleged in the Afipeal to the Learned., p. 64, it appears to mt of no force in this argument ; for if those priests had had never so ^vt^l assurance in themselves of their pedigree being good, or of their being descended from /iricsta, and should have /irofessed such assurance, yet it would not have availed ; nor did they abstain from the priesthood^ because they wanted satisfaction themselves, but they were subr jcct to the judgment of the Sanhedrim ; whose rule to judge of the qualification spoken of, God had never made any pro?

fession of the parties themselves, but the visibility of the thing, and evidence of the fact to their own eyes : This matter of pedigree beintj an external object, ordinarily within the view of man ; and not any qualification of heart. But this i^ not the case with regard to requisite qualifications for the^ Lord's sup/ier, which being many of them internal, invisible things, seated in the mind and heart, such as the belief o^ a Sui)reme Being, &c ; God has made a credible firofesszon of" these things the rule to direct in admission of persons to the ordinance : Who, ]n making this profession, are determineii and governed by their own judgment of themselves, and not by any thing within the view of the church.

OBJECTION X.

THE natural consequence of the doctrine which has been maintained, is the bringing multitudes of persons of a tender conscience and true piety into great perplexities ; who, being at a loss about the state of their souls, must needs be as much im suspencc about their duty : And it is not reasonable to suppose, that God would order things so in the revelations of his villj as to bring his oivn people into such perplexities.

Answ. I. It it for want of the like tenderness of con science which the godly have, that the other doctrine which insists on moral sincerity^ does not naturally bring those who are received to communion on those principles, into the same perplcxi' ties^ through their doubting of their moral sincerity, of their believing mysteries ivith all their heart, Sec. as has been already observed. And a being free from perplexity, only through stupidity and hardness of heart, is nvorse than being in the greatest perplexity through tenderness of conscience.

Axsw. II. Supposing the doctrine which I have maintained, be indeed the dortrine of God*s word, yet it will not follow, that the perplexities true saints are in through doubting of their state, are effects owing to the revelations of God's

Tvord. Perplexity and distress of mind, not only on occasion of the Lord's supper, but innumerable other occasions, is the nattiral and unavoidable consequence of true Christians doubting of their state. But shall \vc therefore say, that all these perplexities are owinji; to the word of God ? No, it is not owing to God, nor to any of his revelations, that true saints ever doubt of their state ; his revelations are plain and clear, and his rules sufficient for men to determine their own condition by : But, for the most part, it is owing; to their own sloth^ and givinp; way to their sinful dispositions. Must God's institutions and revelations be answerable for all the perplexities men bring on themselves, through their own negligence and imwatchfulness ? It is wisely ordered it should be so, that the saints should escape perplexity in no other way than that of a great strictness, diligence, and maintaining the lively, labo^ lious, and selfdenying exercises of religion.

It might as well be said, that it is unreasonable to suppose, God should order things so as to bring his own people into such perplexities, as doubting saints are wont to be exercised -with in the sensible approaches of death; when their doubts tend to vastly ^vc:xXer /lerplexitijy than in their approaches to the Lord's table. If Christians would more thorougly exercise themselves unto godliness^ laboring always to keefi a coiiscience void nfojfcrice both tonvards God and towards man^ it would be the way to have the comfort, and taste the sweetness of religion. If thcv would so runyuot as uncertainly ; sofght^ not as thry that brat the air ; it would be the way for them to escape perplexity, both in ordinances and providences, and to rejoice and enjoy God in both. Not but that doubting of their state sometimes arises from other causes, besides want of watchfulness ; it may arive from melancholy, and some other peculiar disadvantages. But however, it is not owing to God's revelations nor institutions ; which, whatsoever we may suppose them to be, will not prevent the perplexities of such persons.

Answer III. It appears to me reasonable to suppose, that the doctrine I maintain, if universally embraced by God's people, however it migiit be an accidental occasion of fierfilexity

in many instances, through their own infirmity and sip ; yet, on the whole, would be a happy occasion of much more comfort to the saints than trouble, as it would have a tendency, on every return of the Lord's supper, to put them on the strictest examination and trial of the state of their souls, agreeable to that rule of the apostle, 1 Cor. xi. 28. The neglect of which great duty of frequent and thorough self examination^ seems to be one main cause of the darkness and perplexity of the saints, and the reason why they have so little comfort in ordinances, and so little comfort in general. Mr. Stoddard often taught his people, that assurance is attainable^ and that those who are true saints might know it, if they would ; i. e. if they would use proper means and endeavors in order to it. And if so, then certainly it is not just, to charge those perplexities on Goers institutions, which arise through men's ncg^ ligence ; nor would it be just on the supposition of God's institutions being such as 1 suppose them to be.

OBJECTION XI.

YOU may r.s well say, that unsanctified persons may not attend ainj duty of divine worship whatsoever, as that they may not attend the Lord's supper ; for all duties of worship are holy and require holiness, in order to an acceptable performance of them, as well as that.

Answer. If this argument has any foundation at all, it has its foundation in the supposed truth of the following/zro-fiositions, viz. Whosoever is qualified for admission to one duty €f divine nvorshifi, is qualified for admission to all; and he that is unqualified for one, and may be forbidden one, is unqualified for all, and (jug J it to be allouH'd to attend none. But certainly these i)ropositions are not true. There are many who are qualified for some duties of worship, and may be allaved, and arc by no means to be forbidden to attend them, who yet ar« not qualified for some others, nor by any mc2,n*tobe admitted

to ihcm. As every body jjranis, the imbaptized, the cxcom* inunicated, heretics, scandalous livers, &c. may be ad mi tied to hear the ivord preached ; nevertheless they are not to he allowed to come to the Lord's su]>|)er. Even excomn.iini-cated persons remain still under the law of the Sabbath, and srenottobe forl/idden to observe the Lord's day. lti;norant persons, such as have not knowledge sufficient for an approach to the Lord's table, yet are not excused from the duty of prayer : They may pray to God to instruct them, and assist them in obtaining knowledi^e. They who have been e^lucated in Ari-anism and Socinianism, and are not yet brou^^ht off from these fundamental error, and so are by no means to b • ad nit-ted to the Lord's supper, yet may pray to God to assist them in their studies, and guide them into the truth, and lor all other mercies which they need. Socrates, that great Gentile philosoplier, who worshipped the true God, as he was led by the light of nature, niiglit pray to God, and he attended his duty when he did so ; ahhuugh lie knew not the revelation which God had made of himself in his word. That great philosopher that was contemporary with the Apostle Paul, I mean Seneca, wh.o held one Supreme Being, :n;l had, in many respects right notions of the divine perfections and providence, though he did not embrace the gospel, which at that day was preached in the wTjrld ; yet might pray to that Supreme Being whom he acknowledged. And if his brother Gallio at Corinth, when Paul preached there, had prayed to this Supreme Being to guide him into the truth, that he might know whether the doctrine Paul preached was true, he therein would have acted very becoming a reasonable creature, and any one would have acted unreasonably in forbidding him ; but yet surely neither of these men was qualified for the Christian sacraments. So that it is apparent, there is and ought to be a distinction'made between duties of worship, with respect to qualincaiions for them ; and that which is a sufficient qualification for admission to one duty, is not so for all. And therefore the position is not true, whic'.i is the foundation whereon the whole weight of this argument rcs's. To say that although it be true there ought to be a distinction made,

FOR ftJLL COMMUNION. ^OS

in admission to duties of worship, with regard to soine qualifications, yet sanctifying grace is not one of those qualifications that make the dificrence ; would be but a giving up the argument, and a perfect begging the question.

It is said, there can be no reason assigned, why unsanctified persons may attend ot/ie7' duties of worship and not the Lord's iu/i/ier. But I humbly conceive this must be an inadvertence. For there is a reason very obvious from that necessary and very notable distinction among duties of worship which follows :

1. There are #omf duties of worship, that imply a//ro/f?*-iion of God's covenant ; whose very nature and design is an exhibition of those vital active principles and inward exercises, wherein consists the condition of the covenant of grace, or that union of soul to God, which is the union between Christ and his spouse, entered into by an inward, hearty consenting to that covenant. Such are the Christian sacraments, whose very design is to make and confirm di firofcssion of compliance With that covenant, and whose very nature is to exhibit or express the uniting acts of the soul : Those sacramental duties therefore cannot, by any whose hearts do not really consent ta that covenant, and whose souls do not truly close with Christ, be attended without either their being selfdeceived, or else v/ilfully making a false profession, and lying in a very aggravated manner.

2. There are o?/jfr duties, which are no? in their own nature an exhibition of a covenant union with God, or of any compliance with the condition of the covenant of grace ; but are the expression of general virtues, or virtues in their largest extent, including both special and common. Thus, firayer or asking mercy of God, is in its own nature no profession of a compliance with the covenant of grace : It is an expression of some belief of the being of a God, an expression of some sense of our wants, some sense of our need of help, and some sense of a need of God's help, some sense of our dependance, Sec. but not only such a sense of these things as is spiritual and saving. Indeed there are some prayers proper to be made by saints, and many things proper to be expressed by

them in prayer, which imply the profession of a tpiritual union of heart to Cod through Christ; but such as no Heathen, no heretic, nor natural man whatever, can or ought to make. Prayer in general, and asking mercy and help from God is no more a profession of consent to the covenant of grace, than reading the Scriptures, or meditation, or performing any duty of morality and natural religion. A Mahometan may as well ask mercy as hear instruction : And any natural man may as well express his desires to God, as hear when God declares his will to him. It is true, when an unconverted man prays, the manner of his doing it is sinful : But when a natural man, knowing himself to be so, comes to the Lord's supper, the very matter of what he does, in respect of the profession he there makes, and his pretension to lay hold of God's covenant, is a lie^ and a lie told in the most solemn manner.

In a word, the venerable Mr. Stoddard himself, in his Doc trine of Infstitiited Churches^ h^is taught us to distinguish between instituted and statural acts of religion : The word and prayer he places under the head of moral duty, and considers as common to all ; but the sacraments, according to what he says there, being instituted^ are of s/iecial administration, and must be limited agreeable to the institution.

OBJECTION XII.

i TIIL Lord's supper has a proper tendency to promote men's conversion^ being an affecting representation of the greatest and most important things of God's word : It has a proper tendency to awaken and humble sinners ; here being a discovery of the terrible anger of God for sin, by the infliction of the curse upon Christ, when sin was imputed to him ; and the representation here made of the dying love of Christ has a tendency to draw the hearts of siimers from sin to God, &c.

Answ. Unless it be an evident truth, that w^a? the Lord's ^ufifier may have tendency to firomote^ the same it was apfiointed to promote^ nothing follows from this argument. If the argument affords any consequence, the consequence is built on i^\Q tendency oi \\i& Lord's supper. And if the consequence be good and strong on this foundation, as drawn from such premises, then wherever the premises hold^ the consequence holds ; otherwise it must appear, that the premises and conse-guence are not connected. And now let us see how it is in fact. Do not scandalous persons need to have these very effects wrought in their hearts, which have been mentioned ? Yes, surely ; they need them in a special manner : They need to be awakened ; they need to have an affecting discovery of that terrible wrath of God against sin, which was manifested in a peculiar manner by the terrible effects of God's "wrath in the sufferings of his own incarnate Son : Gross sinners need this in some respect more than others : They need to have their hearts broken by an affecting view of the great and important things of God's word : They need especially to fly to Christ for refuge, and therefore need to have theif hearts drawn. And seeing the Lord's supper has so great a tendency to promote these things, if the consequence from the tendency of the Lord's supper, as inferring the end of its appointment be good, then it must be a consequence also well inferred, that the Lord's supper was appointed for the reclaiming and bringing to repentance scandalous i^^v%ow%.

Here, for any to go to turn this off, by saying, Scandalous persons are expressly forbid^ is but a giving up the argument, and a begging the question. It is a giving up the argument ; since it allows the consequence not to be good. For it allows, that notwithstanding the proper tendency of the Lord's supper to promote a design, yet it may be so that the Lord's supper •was not appointed with a view to promote that end. And it is a begging the question ; since it supposes, that unconvert' ed men are not evidently forbidden) as well as scandalous persons ; which is the thing in controversy. If they be evidently forbid, that is as much to reasonable creatures (who need nothing but good eviderfce) as if they were expressly forbidden.

SC5 QUALIFICATIONS

To say here, that the Lord's sufifier is a converting ordinance only to crdtrhj members and that there is another ordinance afir pointed for bringinif scandalous ficrsons to refientance^ this is no solution of the difTiculty \ but it is only another instance of yielding up the argument and begging the question : For it plainly concedes, that the tendency of an ordinance does not prove it appointed to all the ends, which it seems to have a tendency to promote ; And also supposes, that there is not any other ordinance, appointed for the converting of sinners that arc moral and orderly in their lives, exclusive of this, \vhich is the thing in question.

It is at best but very precarious arguing, from the seeming tendency of things, to the divine a/i/iointment, or God's will and disposition with respect to the use of those things. It looks as though it would have had a great tendency to convince the Sc(;ibcs and Pharisees, and to promote their conversion if they had been admitted into the Mount when Christ •was tranfi.c^ured : But yet it was not the will of Christ, that they should be adiniited there, or any other but Peter, James and John. It seems as though it would have had a very great tendency to convince and bring to repentance the unbelieving Jews, if they had been allowed to see and converse freely vith Christ after his resiirrcction^ and see him ascend into heaven : But yet it was the will of God, that none but disciples should be admitted to these privileges. So it seems as though it might have had a good tendency, if all that were sincere followers of Christ, women as well as men, had been allowed to be present at the institution of the Lord's supper : But yet it is commonly thought nowe were admitted beside the yl/iostles.

Indeed the ever honored author of the Jppeal Co the Learn-rd has supplied me with the true and proper answer to this objection, in the following words, p. 27, 28. " The efficacy of the Lord's supper docs depend upon the blessing of God. ll'hatex'cr tendency ordinances have in their own natviie fo be serviceable to men, yet they will not prevail any further than (iod doth ble?.s them. Y'/if weapons of our ivurfare are mighty through Gody Q. Cor. x. -I-. It is God that teaches men

to profit, and makes them profitable and serviceable to men^s souls. There is reason to hope for a divine blessing on the Lord's svpfier^ when it is administered to those that it ought to be administered to : God's blessing is to be expected in God*s nvay. If men act according to their own humors and fancies, and do not keep in the way of obedience^ it is presumption to expect God's blessing, Matth. xv. 9. In vain do they ivorshi/i mcy teaching for doctrines the commandments of men. But when they are admitted to the Lord's supper that God would have to be admitted, there is ground to hope that he will make it profitable.'*

OBJECTION XIIL

ALL that are members of the visible cliurch and in the ex" ternal covenant^ and neither ignorant nor scandalous, are commanded to perform all external covenant duties ; and particularly they are commanded to attend the Lord''s supfier^ in those words of Christ, This do in remembrance of me,

Answ. This argument is of no force, without first takin;*-for granted the very thing in question. For this is plainly supposed in it, that however these commands arc given to such as are in the external covenant^ yet they are not given indefinitely, but with exceptions and reserves, and do not immediately reach all such ; they do not reach those who are unqualifed^ though they be in the external covenant. Now the question is, Who are these that are unqualif.cd ? The objection supposes, that only ignorant and scandalous persons are so. But why are they only supposed unqualified ; and not nncon-verted persons too ? Because it is taken for granted, that these are not unqualified. And thus the grand point in question is supposed, instead of being proved. Why are these limitations only singled out, neither ignorant nor scandalous ; and not others as well ? The answer must be, because these are all the limitations which the scripture makes : But this now is the

very thing in question. Wliercas the business of an argument is to firove, and not to suppose, or lake for granted, the very thin?^ which is to be proved.

If it be here said, it is with good reason that those who are ip^norant or scandalous alone are supposed to be excepted in God's command, and obligations of the covenant; for the covenant spoken of in the objection, is the external covenant^ and this requires only external duties ; which alone are what lie within the reach of man's natural power, and so in the reach of his lep:al power : God does not command or require what men have no natural power to perform, and which cannot be performed before something else, some antecedent duty, is performed,which antecedent duty is not in their natural power.

I reply, Still things are but supposed, which should be proved, and which wnnt confirmation.

(1.) It is i^-uppof}fd that those who have externally (i. e. by oral profession and promise) entered into God's covenant, are thereby obliged to no more than the external duties of that covenant : Which is not proved, and I humbly conceive, is certainly not the true stale of the case. They w ho have ex-tcrnally entered into God's covenant, are by external profession and engagements entered into that one only covenant of grace, which the scripture informs us of ; and therefore are obliged to fulfil the duties oi that covenant, which are chiefly internal. The children of Israel, when they externally entered into covenant with God at Mount Sinai, promised to perform all the duties of the covenant, to obey all the ten commandments spoken by God in their hearing, and written in tables of stone, which were therefore called The Tables of the covenant ; the sum of which ten commandments was, to LOVE the Lord their God rcith all their heart, and ivith all their 80VL, and to love their neighbor as thrmselves ; which, principally at least, are /;//rrwc^ duties. In particular, they promised nnt to covet ; which is an internal duty. They promised to have vo other God before the Lord ; which implied that they tvould in their hearts regard no other being or object whatever above God, or in equality with him, but would give him ihtir supreme respect.

(2.) It is supposed^ that God does not require imJio^sihilUieu of men, in this sense, that he does not require those things of them which are out of their natural power and particularly that he does not require them to be converted. But this is not proved ; nor can I reconcile it with the tenor of the scripture revelation : And the chief advocates for the doctrine I oppose have themselves abundantly asserted the contrary. The venerable author forementioned, as every body knows, that knew him, always taught, that God justly requires men to be con^ verted.) to repent of their sins, and turn to the Lord, to close •with Christ, and savingly to believe in him ; and that in refusing to accept of Christ and turn to God, they disobeyed the divine commands, and were guilty of the most heinous sin ; and that their moral inability was no excuse.

(3.) It is supjiosed.^ that God does not command men txj do those things which are not to be done till sometMng else is done, that is not within the reach of men's natural ability. This also is not proved ; nor do I see how it can be true, even according to the principles of those who insist on this objection. The forementioned memorable divine ever taught, that God commandeth natural men without delay to believe in Christ : And yet he alv/ays held, that it was impossible for them to believe till they had by a preceding act submitted to the sovereignly of God ; which yet he held, men never could do of themselves, nor till humbled and bowed by powerful convictions 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 first believed in Christ ; the exercise of love being a. fruit of faith ; and believing in Christ, l>e supposed not to be ^7ithin the reach of man's natural ability. Further, he held, that God requireth of all men holy, spiritual, and acceptable obedience ; and yet that such obedience is not within the reach of their natural abilitij ; and not on]y so, but that there must first be love to God, before there could be new obedience, and that this love to God is not within the reach of men's 7iatural ability : Nor yet o ily so, but that before this love there must hefoit/i., which faith is not within the reach of man's natural povt'cr : And still

not only so, but that before faith there must be the knowU-cIge of God, which knowledge is not in ?iatural men's reach : And once more, not only so, but that even before the knowledge of God there must be a thorou;:^h huiniliation^ which humiliation men could not work in themselves by any natural power of their own. Now must it needs be thought, notwithstanding-all these things, unreasonable to suppose, that God should command those whom he has nourished and brought up, to honor him by giving an open testimony of love to him ; only because wicked men cannot testify love till they have love, and love is not in their natural power ! And is it any good excuse in the sight of Cod, for one who is under the highest obligations to him, and yet refuses him suitable honor by openly-testifying his love of him, to plead that he has no love to testify ; but on the contrary, has an infinitely unreasonable hatred ? God may most reasonably require a proper testimony and profession of love to him ; and yet it may also be reasonable to suppose at the same time, he forbids men to lie ; or to declare that they have love, when they have none : Because, though it be supposed, that God requires men to testify love to him, yet he requires them to do it in a right way, and in the true order, viz. first iGvinsr him, and then testifying their love.

(4.) I do not see how it can be true, that a man, as he is naturally, has not a legal power to be converted, accept of Christ, love God, £cc. By a legal fionver to do a thing, is plainly meant such power as brings a person properly within the reach of a legal obligation^ or the obligation of a law or command to do that thing : But he that has such natural faculties, as render him a proper subject of moral government, and as speak it a fit and proper thing for him to love Ciod, Sec. and as give him a natural capacity herefor ; such a one may properly be commanded^ and put under the obligation of a his to do things so reasonable ; notwithstanding any native aversion and moral inability in him to do his duty, arising from the power of sin. This also, I must observe, was a kn<n\ w doctrine of Mr. Stoddard's and what he ever taught.

OBJECTION XIV:

EITHER unsanctijied persons may lawfuJIy come to the Lord's supper, or it is unlawful for them to carry tltemseiues qi saints ; but it is not »inlawful for them to carry themselves as saints. *

Answ. It is the duty of unconverted men, both to become saints, ^nd to behave as saints. The scripture rule is, Make the tree good^ that the fruit may be good. Mr. St©ddard himself never supposed, that the fruit oi saints was to be expected from men, or could possibly be brought forth by them in truth, till they ivere saints.

And I see not how it is true, that unconverted men ought, in every respect, to do those external things which it is th6 duty of a godly man to do. It is the duty of a godly iTian, conscious of his having given his heart unto the Lord, to profess his love to God and his esteem of him above all, his unfeigned faith in Christ, See. and in his closet devotions to thank God for these 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. N<either any more is it a natural man's duty to profess these things in the Lord*s sufifier. Mr. Stoddard taught it to be the duty of converts on many occasions, to profess their faith and love and other graces before men by relating their experiences in conversation : But it v/ould be great wickedness for such as know themselves to be not saints^ thus to do : Because they would speak falsely, and utter lies in i,(y doing. Now, for the like reason^ it would be very sinful, for men to profess and seal their consent to the covenant of grace in the Lord's supper, when they know at the same time that they do not consent to it, nor have their hearts at all in the affair.

Vol. I. aQ

OBJECTION XV.

THIS scheme will keeft out of the church some true saints ; for there are some such who determine against rtiem-selves, and their prevailing judgment is, that they are not saints : And we had better let in several hypocrites, than exclude one true child of God.

Answ. I think, it is much better to insist on some visibility to reason, of true f<ai?i(fi/iiji, in admitting members, even although this, through men's ijifirmity and darkness, and Satan's temptations, be an occasion of some true saints* abstaining ; than by express liberty given, to open the door to as many as please, of those who have no visibility of real saintship, and make no profession of it, nor pretension to it ; and that because this method tends to the ruin and great reproach of the Christian church, and also to the ruin of the persons admitted. 1. It tends to the reproach and ruin of the Christian church. For by the rule •which God hath given for admissions, if it be carefully attended (it is said) more unconverted, than converted fier-sons nvill be admitted. It is then confessedly the way to have the greater part of the members of the Christian church uji-godly men ; yea, so much greater, that the godly shall be but fenv in comparison of the ungodly ; agreeable to their interpretation of that saying of Christ, many are called but fev) are chosen. Now if this be an exact state of the case, it will demonstrably follow, on scripture principles, that the opening the door so wide has a direct tendency to bring things to that pass, that the far greater part of the members of Christian churches shall not be persons of so much as a serious conscientious character, but such as are without even moral sincerity, and do not make religion at all their business, neglecting and casting otT secret prayer and other duties, and living » life of carnality and vanity, so far as they can, c4)nsistenily with avoiding church censures ; which possibly may be sometimes to a great degree. Ungodly men may be morally

sober, serious and conscientious, and may have what is called moral sincerity., for a while ; may have these things in a considerable measure) when they first come into the church: But if their hearts arc not changed, there is no probability at all of these things continuing long. The scripture has told us, that this their goodness is apt to vanish like the inoiming cloud and early dew. How can it be expected but that the religion should in a little time wither away, which has no root f How can it be expected, that the lamp should burn long, without oil in the vessel to feed it ? If lust be unmortified, and left in reigning power in the heart, it will sooner or later prevail; and at length sweep away com?non grace and 7}ioral sincerity^ however excited and maintained for a while by conviction and temporary affections. It will happen to them according to the true proverb. The dog is returned to his vomit ; and the 9imne that was washed to his wallowing in the mire. It is said of the hypocrite. Will he delight himself in the Almighty ? Will he always call ufion God? And thus our churches will be likely to be such congregations as the Psalmist said he hated, and would not sit with. Psal. xxvi. 4, 5. "I have not sat with vain persons, nor will I go in with dissemblers ; I have hated the congregation of evil doers, nor will I sit with the wicked." This will be the way to have the Lord's table ordinarily furnished with such guests as allow themseves to live in known sin, and so such as meet together from time to time only to crucify Christ afresh, instead of commemorating his crucifixion with the repentance, faith, gratitude, and love of friends. And this is the way to have the governing part of the church such as are not even conscientious men, and are careless about the honor and interest of religion. And the direct tendency of that is, in process of time, to introduce a prevailing negligence in discipline and carelessness in seeking ministers of a pious and worthy character. And the next step will be the churches being filled with persons openly vicious in manners, or else scandalously erroneous in opinions : It is well if this be not already the case in fact with some churches that have long professed and practiced on the principles I oppose. And 4f these principles should be professed and proceeded on b^

Christian churches every Avhcrc, the natural tendency of i^ would be, to have the greater part of what is called thechurcl> of Christ, through the world, made up of vicious and erroneous persons. And how greatly would this be to the reproach of the Cliristian church, and of the holy name and religioner Jesus Christ in the sight of all nations ': *

And now is it not better to have a few real Christians kept back through darkness and scruples, than to open a door for letting in such universal ruin as this ? To illustrate it by a familiar comparison ; Is it not better, when England is at war ■with France, to keep out of the lirilibh realm a few loyal En-dishmcn, than to give leave for as many treacherous Frenchmen to come in as please ?

2. This way tends to the eternal ruin of the parties admitted : For it lets in such, yea, it persuades such to come in, as knonv themselves to be impenitent and unbclie-ving^ in a dreadful manner to take God's va7)ie in vain ; in vain to nvorship him^ and abuse sacred things, by solemnly performing those external acts and ril^sin the name of God, which are instituted for declarative signs and professions of repentance toward God, faith in Christ, and love to him, at the same time that they Jcnoiv themselves destitute of those things which they profess to have. And is it not better, that some true saints, \\\\o\i^\\ their own weakness and misunderstanding, should be kept away from the Lord's tabic, which will not keep such out o^' heaven, than voluntarily to bring in multitudes o{ faLcprofes^ ;»or« to partake unworthily, and in effect to seal their own con-demnation ?

• And this, by the way answers another ^hjcction which some have made, viz. That the way I plead for, tends to keep the church of Christ small, and hinder the growth of it. Whereas, I think the contrary tends to keep it small, as it is the wickedness of its members, that above ail things in the world prejudices mankind against it ; and is the chief stumbling block, that hinders the piopagation of Christianity, and so the growth of the Christian church. But holiness would cause the light of the church to shine so as to induce other- t- "-^Mr* to it.

OBJECTION XVL

YOU cannot keefi out hyjiocrites^ when all is said and done j ,but as many graceless persons will be likely lo get into the ^hurch in the way of a jirofession of godliness, as if nothing were insisted on, but a freedom from public scandal.

Answ. It may possibly be so in some places, through the jnisconduct of ministers and people, by remissness in their inquiries, carelessness as to the proper matter of a profession, or setting up some mistaken rules of judgment ; neglecting those things which the Scripture insists upon as the most essential articles in the character of a real saint ; and substituting others in the room of them ; such as impressions on the imagination, instead of renewing influences on the heart ; pangs of affection, instead of the habitual temper of the mind ; a certain method and order of impressions and suggestions, instead of the nature of things experienced, &c. But to say that in churches where the nature, the notes, and evidences cf true Christianity, as described in the Scriptures, are well understood, taught and observed, there as many hy/wcrites arc likely to get in ; or to suppose, that there as many of those persons of an honest character, who are well instructed in these rules, and well conducted by them, and judging of themselves by these rules, do think themselves true saints, and accordingly make profession of godliness, and are admitted as saints in a judgment of rational charity ; (to suppose, I say) c* many of these are likely to be carnal, unconverted men, as of those who make no such pretence and have no such hope, nor exhibit any such evidences to the eye of a judicious charity, is not so much an objection against the doctrine I am defending, as a reflection upon the Scripture itself, with regard to the rules it gives, either for persons to judge of their own state, or for othe*'s to form a charitable judgment by, as if they were of little or no service at all. We are in

rniscrablc circumstances indeed, if the rules of God's holy T\'ord in things of such infinite importance, are so ambiguous and uncertain, like the Heathen oracles. And it would be very strange, if in these days of the gospel, when God's mind is revealed with such great plainness of speech, and the canon of Scripture is completed, it should ordinarily be the case in fact,that those who having a right doctrinal understanding of the Scripture, and judging themselves by its rules, do probably conclude or seriously hope of themselves, that they are real saints, are as viamj of them in a state of sin and condemnation, as others who have no such rational hope concerning their good estate, nor pretend to any special experiences in religion.

OBJECTION XVII.

IF a profession of godliness be a thing required in order to admission into the church, there being some true saints who doubt of their state, and from a tender conscience will not dare to make such a profession ; and there being others^ that have T»o grace, nor much tenderness of conscience, but great/2re-}ium/ition o.nd fcrivardncs6^ who will boldly make the highest profession of religion, and so will get admittance ; it will hence come to pass, that the very thing, which will in effect procure for the latter an admission, rather than the former, will be their presumption and wickedness.

Answ. 1. Il is no Gufiicient objection against the whoU' sbmeness of a rule established for the regulating the civil state of mankind, that in some instances men's wickedness may take advan:af!;e by that rule^ so that even their wickedness shall be the very thing, which by an abuse of that rule, procures them temporal honors and firiinlet^es. For such is the present state of man in this evil world, that good rules in many instances, arc liable to be thus abused and perverted. As for instance, there arc many human laws, or rules accounted wholesome and noccbsary, by which an accused or buspccled

person's own solemn profession of innocency, his asserting it upon oath, shall be the condition of acquittance and impunity ; and the want of such a protestation or profession shall expose him to the punishment : And yet by an abuse of these rules, in some instances, the horrid sin of deliberate jierjury, or that most presumptuous wickedness of lalse swearing, shall be the very thing that acquits a man : While another of a more tender conscience, Yfhofear^ an oath, must suffer the penalty of the law.

2. Those rules, by all wise lawgivers, are accounted wholesome, which prove oi general good tendency, notwithstanding any bad consequences arising in some particular instances. And as to the ecclesiastical rule now in question, of admissioa to sacraments on a profession oi godliness^ when attended with requisite circumstances ; although this rule in particular instances may be an occasion of some tender hearted Christians abstaining, and some presumfifuous sinners being admitted, yet that does not hinder but that a proper visibility of holiness to the eye of reason, or a probability of it in a judgment of rational Christian charity, may this way be maintained, as the proper qualification of candidates for admission : Nor does il hinder but that it may be reasonable and wholesome for mankind, in their outv/ard conduct, to regulate themselves by such probability ; and that this should be a reasonable and good rule for the church to regulate themselves by in their admissions ; notwithstanding its so happening in particular iostances, that things are really^ diverse from, yea the very reverse of, what they are visibly. Such a profession as has been insisted on, when attended with requisite circu7nstcnces, carries in it a rational credibility in the judgment of Christiaa charity : For it ought to be attended with an honest and sober character, and with evidences of good doctrinal knowledge, and with all proper, careful, and diligent instructions of a prudent pastor : And though the pastor is not to act as a tearcher of the heart, or a lord of ^. conscience in this affair, ye^ that hinders not but that he may and ought to inquire particularly into the experiences of the souls commlued to his car« inJ char§;e, that he may be under the best advantajes to i\u

struct and advise them, to apply the teachings and rules of God's word unto them, for their selfexamination, to be helpers of their jcy^ and promoters of their salvation. However, finally, not any pretended extraordinary skill of his in discerning the heart, but the person's oivn serious profession concerning what he finds in his own soul, after he has been well instructed, must regulate the public conduct with respect to him, where there is no other external visible thing to contradict and overrule it: And a serious profession of godliness, under these circumstances, carries in it a visibility to the eye of the church's rational and Christian judgment.

3. If it be still insisted on, that a ride of admission into the church cannot be good^ which is liable to such a kind of abuse as that forementioned, 1 must observe, This will overthrow the rules that the objectors themselves go by in their admissions. For they insist upon it, that a man must not only have knowledge and be fi ee of scandal, but must appear orthodoor^ and profess the common faith. Now firesumfituous fying-^ for the sake of the honor of being in the church, having children baptized, and voting in ecclesiastical affairs, may possibly be the very thing that brings some men into the church by this rule ; while greater tenderness of conscience may be the very-thing that keeps others out. For instance, a man who secretly in his mind gives no credit to the commonly received doctrine of the Tri7iity^ yet may, by pretending an assent to it, and in hypocrisy making a public profession of it, get into the church, when at the same time another that equally disbelieves it, but has a more tender conscience than to allow himself in solemnly telling a lie, may by that very means be kept off iVoni the communion, and lie out of the church.

OBJECTION XVIII.

IT seems hardly reasonable to suppose, that the only wise God has made men's ofnnion of themselves^ and a firofcssion of it the term of their admission to church privileges ; when we know, that very often the ivom men have the fughest opinion

of themselves.

FOR FULL COMMUNION. S2i

Answ. I. It must be granted me, that in fact this is the tase, if any ])voper firofession at all is expected and required^ whether it be of sanctifying grace, or of moral sincerity^ or any thing else that is good : And to be sure, nothing is required to be professed, or is ivorthy to be professed, any further th^n it is good.

Answ. II. If aome things, by the confession of all, must be professed for that very reason, because they are good^ and of great importance ; then certainly it must be owned very unreasonable, to say, that those things Wherein trlie holiness consists are not to be professed, or that a profession of them should not be required, for that same reason, because they are good^ even in the highest degree, and infinitely the most important and most necessary things of any in the world r And it is unreasonable to say, that it is the less to be expected we should profess sincere friendship to Christ, because friendship to Christ is the rtio^X. excellent qualification of anv whatsoever, and the contrary the most odious. How absurd is it to say this, merely under a notion that for a man to profess what is so good, and so reasonable, is to profess a high opinion of himself !

Answ. III. Though some of the ivoi^st men are apt to entertain the highest opinion of themselves, yet their selfconceit is no rule to the church : But the apparent credibility of men*s profession is to be the ground of ecclesiastical proceedings,

OBJECTION XIX.

IF it be necessary that adult persons should make a profession of godliness, in order to their own admission to dap-tismy then undoubtedly it is necessary in order to their children's being baptized on their account. For parents cannot convey to their children a right to this sacrament, by virtue of any quaUfications lower than those requisite in order to iheir own right: Children being admitted to baptisn:i only a? Vol. I. 2 R

being as it were parts and members of their parents. And besides, the act of parents in offering up their children in a sacrament, which is a seal of the covenant of grace, is in them a solemn attending that sacrament as persons interested in the covenant, and a public manifestation of their approving and consenting to it, as truly as if they then offered up themselves to God in that ordinance. Indeed it implies a renewed offering up themselves with their children, and devoting both jointly to God in covenant ; Mcw-sc/vf."?, with their children, as parts of themselves. But now what fearful work will such doctrine make amongst us ! We shall have multitudes unbaptizcd^ >vho will go about without the external badge of Christianity, and so in that respect will be like Heathen. And this is the way to have the land full of persons who are destitute of that which is spoken of in Scripture as ordinarily requisite to men*s salvation ; and it will bring a rcjiroach on vast multitudes, vi'ith the families they belong to : And not only so, but will tend to make them profane and Heathenish ; for by thus treating oar children, as though they had no part in the Lord^ we shall cause them to ccane from fearing the Lord ; agreeable to Josh. xxii. 24, 25.

Aksw. I. As to children's being destitute of that which is spoken of in Scripture as one thing ordinarily requisite to fal-vation ; I would observe, that baptism can do their souls no good any otherwise than through God's blessing attending it : But we have no reason to expect his blessing with baptism, if administered- to those that it does 7iot belong to by his institution.

Answ. n. As to the reproach^ which will be brought on parents and children, by children's going without bapiism, through the parents neglecting a profession of godliness, and so visibly remaining among the unconverted ; if any insist on this objection, I think it will savor of much unrcasomiblmcst and even stupidity.

It will savor of an unreasonable spirit. Is it not enough, if God freely offers men to own their children and to give then>

the honor of baptism, in case the parents will turn from sin and relinquish their enmity against him, heartily give up themselves and their children to him, and take upon them the profession of godliness ?....If men are truly excusable^ in not 'turning to God through Christ, in not believing with the heart, and in not confessing with the mouth, why^ do not we openly plead that they are so ? And why do not we teach sinners, that they are not to blame for continuing among the enemies of Christ, and neglecting and despising his great salvation ? If they are not at all excusable in this, and it be wholly owing to their own indulged lusts, that they refuse sincerely to give up themselves and their children to God, then how unreasonable is it for thern to complain that their children are denied the honor of having God's mark set upon them as some of his ? If parents are angry at this, such a temper shews them to be very senseless of their own vile treatment of the blessed God. Should a prince send.to a traitor in prison, and upon opening the prison doors, make him the offer, that if he would come forth and submit himself to him, he should not only be pardoned himself, but both he and his children should have such and such badges of honor conferred upon them : Yet if the rebel's enmity and stoutness of spirit against his prince is such, that he could not find in his heart to comply with the gracious offer, will he have any cause to be angry, that his children have not those badges of honor given them ? And besides it is very much owing to fiarents^ ^that there are so many young people who can make no profession of godliness: They have themselves therefore to blame, if the case be so, that proceeding on the principles which have been maintained, there is like to rise a generation of unbap-tized persons. If ancestors had thoroughly done their duty to their posterity, in instructing, praying for, and governing their children, and setting them good examples, there is reason to think, the case would have been far othcruise.

The insisting on this objection would savor of much stupidity. For the objection seems to suppose the country to be fuUof those that are unconverted, and so exposed every moment to eternal damnation ; yet it seems we do not hour such

great and general complaints and lamentable outcries concerning this. Now why is it looked upon so dreadful, to have great numbers going without the name and honorable badg*'. of Christianity, that there should be loud and general exclamations concerning such a calamity ; when at the same time it is no more resented and laid to heart, that such multitudes go without the thijig^ which is infinitely more dreadful ? Why are we so silent about this ? What is the name good for, without the thing ? Can parents bear to have their children go a-bout the world in the most odious and dangerous state of soul, in reality, the children of the devil, and condemned to eternal burnings ; when at the same time they cannot bear to have them disgraced by going without the honor of being baptized I An high honor and privilege this is ; yet how can parents be contented with the sign, exclusive of the thing signified I Why should they covet the external honor for their children, while they are so careless about the spiritual blessing I Does not this argue a senselessness of their own misery, as well as of their children's, in being in a Christlvss state ? If a man and his child were both together bitten by a viper, dreadfully swollen, and like to die, would it not argue stupidity in the parent, to l)e anxiously concerned only about his child's having on a dirty garment in such circumstances, and angry at others for not putting some outward ornament upon it ? But the difference in this present case is infinitely greater, and more important. Let parents pity their poor children, because they are without baptism ; and piiy themselves who areindanp;er of everlasting misery, while they have no interest in the covenant of grace, and so have no right to covenant savors or honors for themselves nor children. No religious honors to be obtained in any other way than by real religion, are much worth contending for. And in truth, it is no honor at all to a man, to have merely the outward badges of a Christian, without being a Christian indeed ; any more than it would be an honor to a man that has no learning, but is a mere dunce, to liavc a dci;rec at College ; or than it is for a man who has no valor, but is a grand coward, to have an honorable commission in an army ; whicli onVy serves, by the

Hfting him up, to expose him to the deeper reproach, and sets him forth as the more notable object of contempt.

Answ. in. Concerning the tendency of this way of confining baptism to professors of godliness and their children, to promote irreligion and profaneness ; I would observe, First, That Christ is best able io judge of the tendency of his own institutions. Secondly, I am bold to say, that the supposing this principle and practice to have sqch a tendency, is a great mistake, contrary to scripture and plain reason and experience. Indeed such a tendency it would have, to shut men out from hsix'm^ any part in the Lord (in the sense of the two tribes and half, Josh. xxii. 25) or to fence them out by such a partition Avail as formerly was between Jews and Gentiles ; and so to shut them out as to tell them, Jf they were ever so much disposed to serve God, he was not ready to accept them ; according to that notion the Jews seem to have had of the uncir-cumcised Gentiles. But only to forbear giving men honors Ithey have no title to, and not to compliment them with the pame and badge of God's people and children, while they pretend to nothing but what is consistent with their being his enemies, this has no such tendency : But rather the contrary has very much this tendency. For is it not found by constant experience through all ages, that blind, corrupt mankind in matters of religion, are strongly disposed to rest in a name, instead of the thing ; in the shadow, instead of the substance ; and to make themselves easy with the former, in the neglect of the latter ? This overvaluing of common grace, and moral sincerity, as it is called ; this building so much upon them, making them the conditions of enjoying the seals of pod's covenant, and the appointed privileges, and honorable and sacred badges of God's children ; this, I cannot but think, naturally tends to sooth and flatter the pride of vain man, while it tends to aggrandize those things in men's eyes, which they, of themselves, are strongly disposed to magnify and trust in, without such encouragements to prompt them to it, yea against all discouragements and dissuasivcs that can possibly be used with them.

S26 QUALIFICATIONS

This way of proceeding greatly tends to establish the rvegli-gcncc ol' parents, and to confirm llie stupidity and security ot >vicked children. \{bajiti.^m were denied to all children, whose parents did not profess godlinessy and in a judgment of rational charity appear real saints^ it would lend to excite pious headt of families to more thorough cai'c and pains m the religious education of their children, and to more fervent prayer for them, that they might be converted in yorith, before they enter into a married state ; and so if they have children, the entail of the covenant be secured. And it would tend to awaken youT?^[f people themselves, as yet unconverted, especially when about to settle in the world. Their having no right to Christian privileges for their children, in case they should Ijecome parents, would tend to lead them at such a time seriously to reflect on their own awful state ; which, if they do not get out of it, must lay a foundation for so much calamity and reproach to their families. And if, after their becoming parents, they still remain imconverted, tlie melancholy thought of their children's going about without so much as the external mark of Christians, would have a continual tendency to put them in vnind of, and aficct them with their own sin and folly in neglecting to turn to God, by which they bring such visible calamity and disgrace on themselves and families : They would have this additional motive continually to stir thorn up to seek grace for themselves and their children : Whereas tlic contrary practice has a natural tendency to quiet the minds of persons, both in their own and their children's unregeneracy. Yen, may it not be suspected, that the way of baptizing the children of such as never make any proper profession of godliness, is an expedient originally invented for that very end, to give case to ancestors with respect to their posterity, in times of general declension and degeneracy ?

This way of proceeding greaily tends to establish the stupidity and irreligion of children^ as v.xll as negligence of parents. It is certain that unconverted parents do never truly give up their children to God ; since they do not truly give lip themselves to him. And if neither of the parents appears truly pious, in the judgment of rational charity, there is not in

this case any ground to expect that the children will be drought up in the mixture and adinoniUui of the Lordy or that they will have any thing worthy the name of a Christian education, how solemnly soever the parents may promise it. The faithfulness of Abraham was such as might be trusted in this matter. See Gen. xviii. 19. But men that are not so much as visibly godly, upon what grounds are they to be trusted? How can it be reasonably expected, that they should faithfully bring up their children for GOD, who were never sincerely willing that their children or themselves should be his ? And it will be but presumption, to expect that those children who are never given up to God, nor brought up for him, should' prove religious and be God's children. There is no manner of reason to expect any other than that such children ordinarily will grow up in irreligion, whether they are baptized or not. And for persons to go about with the name and visible seal of God, and the sacred badge of Christianity npon them, having had their bodies, by a holy ordinance, consecrated to God as his temples, yet living in irreligion and ways of wickedness, this serves exceedingly to harden them, and establish in them an habitual contempt of sacred things. Such persons, above all men are like to be the most hardened and abandoned, and most difficultly reclaimed : As it was with the wicked Jews, who were much more confirmed in their wickedness, than those heathen cities of Tyre and Sidon. To give that which is holy to those wdio are profane, (or that we have no manner of reason from the circumstances of parentage and education, to expect will be otherwise) is not the way to make them better, but worse : It is the way to have them habitually trample holy things wnc/cr their fcet^ and increase ift contempt of them, yea, even to turn again and rejit w.9, and be more mischievous and hurtful enemies of that which is goodv than otherwise thev would he.

OBJECTION XX.

SOME ministcra have been greatly blessed in the other >vay of proceeding, and some men have been converted at the JLord's sup/ier.

Answ. Though wc are to eye the providence of God, and not disregard his works, yet to interpret them to a sense, or apply them to a use inconsistent with the scope of the word of God, is a misconstruction and misapplication of them. God has not given us his providence^ but his ivord to be our governing rule. God is sovereign in his dispensations of providence ; he bestowed the blessing on Jacob, even when he had a lie in his mouili ; he was pleased to meet with Solomon, and make known himself to him, and bless him in an extraordinary manner, wiiile he was worshipping in an hii^h jilace ; he met with Saul, when in a course of violent opposition to him, and out of the way of his duly to the highest degree, going to Damascus to persecute Christ ; and even then bestowed the greatest blessing upon him, that perhaps ever •was bestowed on a mere man. The conduct of divine provi* dencc, with its reasons, is too little understood by us to be improved as our rule. " God has his way in the sea, his path in the mighty waters, and his footsteps are not known : And he gives none account of any of his matters." But God has given us his word^ to this very end, that it might be our rule ; and therefore has filled it to be so ; has so ordered it that it may be understood by us. And strictly speaking this is our only rule. If wc join any thing else to it, as making it our rule, we do that which we have no warrant for, yea, that which God himself has forbidden. Sec Deut. iv. 2. Prov xxx. 6. And with regard to God's blessing and succeeding of ministersi have not some had remarkable experience of it in the way which I plead for, as w ell as iome w ho have been for the way I oppose ? However wc cannot conclude, that God sees nothing at »11 amiim in ministers, because he blesses them. In

FOR FULL COMMUNION. SSi

general, lie may see those things in them -which arc very-right and excellent ; these he approves and regards, while he overlooks and pardons their mistakes in opinion or practice, and notwithstanding these is pleased to crown their labors with his blessing.

As to the two last arguments in the Afijical to the Learned^ concerning the subjects of the Christian sacraments, their being members of the -visible church, and not the invisible ; the force of those arguments depends entirely on the resolution of that question, Who are visible saints? Or what adult persons are regularly admitted to the privileges of members of the -visible church ? Which question has already been largely-considered : And, I think, it has been demonstrated that they are those who exhibit a credible profession and visibility of gospel holiness or vital piety, and not merely of moral sincerity. So that there is no need of further debating the point in this place.

I might here mention many things not yet taken notice of, which some object as incon-veniences attending the scheme I have maintained : And if men should set up their own wit and wisdom in opposition to God's revealed will, there is no end of the objections of this kind, which might be raised ap-ainst any of God's institutions. 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 respects. But however God's altar may appear homely to us, yet if we lift up our tool upon it to mend it we shall pollute it. Laws and institutions are given for the general good, and not to avoid every particular inconvenience. And however it may so happen, that sometimes inconveniences (real or imaginary) may attend the scheme I have maintained ; yet, I thmk, they are in no measure equal to the manifest conveniences and happy tendencies of it, or to the palpable inconveniences and pernicious consequences of the other. I have already mentioned some things of this aspect, and would here briefly observe some other.

Thus, the way of making such a difference between out-\<rard duties of morality and ivorship^ and those great inward duties of the love of God and acceptance of Christy that the former must be visible, but ihat there need to be no exhibition nor firetence of the latter, in order to persons being admitted into the visible family of God ; and that under a notion of the latter being impossibilities-, but the other being ivithin men*8 pow er; this, I think, has a direct tendency to confirm in men anm-serisibility of the heinousness of those heart sins of unbelitf and enmity against God our Saviour, which are the source and sum of all wickedness ; and tends to prevent their coming under a humbling conviction of the greatness and utter inexcus-ableness of these sins, which men must be brought to if ever they obtain salvation. Indeed it is a way that not only has this tendency but has actuaUy and apparently this effect, and that to a great degree.

The effect of this method of proceeding in the churches in Newcngland, which have fallen into it, is actually this. There are some that are received into these churches under the notion of their being in the judgment of rational charity visible taints OY professing saints, who yet at the same time are actually open proffessors of heinous wickedness ; I mean the wickedness of living in known impenitence and unbelief, the wickedness of living in enmity against God, and in the rejection of Christ under the gospel: Or, which is the same thing, they are such as freely and frequently acknowledge, that they do not profess to be as yet born again, but look on themselves as really unco?ivcrtcd, as having never unfeignedly accepted of Christ ; and they do cither explicitly or implicitly number themselves among those that love not the Lord Jesus Christ ; of whom the apostle says, let such be Anathema-^ Maranatha i And accordingly it is known, all over the town where they live, that they make no pretensions to any sanctifying grace already obtained ; nor of consequence are they commonly looked upon as any other than unconverted persons. Now, can this be judged the comely order o{ the gospel I Or shall God he supposed the author of such confusion !

In this -way of church proceeding, God's own children and the true disciples of Christ are obliged to receive those as their brethren^ admit them to the communion of saints^ and embrace them in the highest acts of Christian society, even in their greaty^a*^ oflove^ where they feed together on the body and blood of Christ, whom yet they have no reason to look upon otherwise than as enemies of the cross of Christ, and haters of their heavenly Fa her and dear Redeemer, they making no pretension to any thing at all inconsistent with those characters ; yea, in many places, as I said before, freely professing this to be actually the case with them.

Christ often forbids the members of his church ^W^-zw^ one another: But in this way of ecclesiastical pix)ceeding, it is done continually, and looked upon as no hurt; a great part of those admitted into the church are by others of the same communion judged tmconverted, graceless persons ; and it is impossible to avoid it, while we stretch not beyond the bounds of a rational charity.

This method of proceeding must inevitably have one of these two consequences : Either there must be no public notice at all given of it, when so signal a work of grace is wrought, as a sinner's being brought to repent and turn to God, and hopefully becomes the subject of saving conversion ; or else this notice must be given in the way of conversation, by the persons themselves, frequently, freely, and in all companies, declaring their own experiences. But surely, either of these consequences must be very unhappy. The former is so, viz. the forbidding and preventing any public notice being given on earth of the repentance of a sinner, an event so much to the honor of God, and so much taken notice of in heaven, causing joy in the presence of the angels of God, and tending so much to the advancement of religion in the world. For it is found by experience, that scarce any one thing has so great an influence to awaken sinners, and engage them to seek salvation, and to quicken and animate saints, as the tidings of a sinner's repentance, or hopeful conversion : God evidently makes use of it as an eminent means of advancing religion in a lime of i'emarkable revival of religion. And to take a couasc effect-

S32 QUALIFICATIONS

ually to prevent such an event's being notified on earth, ap» pears to me a counteracting of God, in that which he over makes use of as a chief means of the propagation of true piety, and ^vhicll \vc have reason to think he will make u^e of as one principal means of the conversion of the world in the p.lonou« latter day. But now as to the ot/u"r way, the way of giving notice to the public of this event, by particular persons thcimeivet publishing their own experiences from time to time and from place to place, on all occasions and before all companies, I must confess, this is a practice that appears to me attended with many inconveniences, yea, big with mischiefs. The abundant trial of this method lately made, and the large experience we have had of the evil consequences of it. is enough to put all sober and judicious people for ever out of conceit of it. I shall not pretend to enumerate all the mischiefs attends ing it, which would be very tedious ; but shall now only mention two things. One is, the bad effect it has upon the persons them selves that practice it, in the great tendency it has to spiritual firide ; insensibly begetting and establishing an evil habit of mind in that respect, by the frequent return of the temptation, and this many times when they arc not guaided against it, and have no time, by consideration and prayer, to fortify their minds. And then it has a very bad effect on the minds o{others that hear their communication, and so on the slate of vcliv,ion in general, in this way : It being thus the custom for persons of all sorts, young and old, wise and unwise, supeiiors and inferiors, freely to tell their own experiences before all companies, it is commonly done very inju(liciou\/ijj often very rashly and foolishly, out of season, and in circumstances tending to defeat any good end. Even sincere Christians too ficqucntly in their conversation insist mainly on those things that are no part of their irue n/iiritiial exfieritncc ; such as impressions on their fancy or imagination, suggestions of facts by passages of scripture, 8cc.; in which case children and weak persons that hear, are apt to form their notions of reliKion and true piety by such experimental communicalions, and much more than they do by the most solid and judi'-iotib iubUucUons out of the word, they

hear from the pulpit: Which is found to be one of the devices whereby Satan has an inexpressible advantage to ruin the souls of men, and utterly to confound the interest of religion. This matter of making a public profession of godliness or piety of heart, is certainly a very important affair, and ought to be under some public regulation^ and under the direction of skilful guides^ and not left to the management of every man, wotnan, and child, according to their humor or fancy : And when it is done, it should be done with great seriousness, preparation, and prayer, as a solemn act of public respect and honor to God, in his house and in the presence of his people. Not that I condemn, but greatly approve of persons speaking sometimes of their religious experiences in private conversation, to proper persons and on proper occasions, with modesty and discretion, when the glory of God and the benefit or just satisfaction of others require it of them.

In a word, the practice of promiscuous admission, or that way of taking all into the church indifferently as visible saints^ who are not either ignorant or scandalous, and at the same time that custom's taking place of persons' publishing their own conversion in common conversation ; where these two things meet together, they unavoidably make tnvo distinct kinds of visible churches^ or different bodies of professing saints, one within another, openly distinguished one from another, as it were by a visible dividing line. One company consisting of those who are visibly gracious Christians, and open professors of godliness ; another consisting of those who are visibhj moral livers, and only profess common virtues, without pretending to any special and spiritual experiences in their hearts, and who therefore are not reputed to be converts. I may appeal to those acquainted with the state of the churches, whether this be not actually the case in some, where this method of proceeding has been long established. But I leave the judicious reader to make his own remarks on this case, and to determine, whether there be a just foundation in scripture or reason for any such state of things ; which to me, I confess, carries the face of glaring absurdity.

And now I commit this whole discourse (under God's bles* sing) to the reader's candid reflection and impartial judgment. I am sensible, it will be very dilTicult for many to be truly impartial in this affair ; their prejudices being very great against the doctrine which I have maintained. And I believe, I myself am the person, who, above all others upon the face of the earth, have had most in my circumstances to prejudice me against this doctrine, and to make me unwilling to receive conviction of the truth of it. However the clear evidence of God's mind in his word, as things appear to me has constrained me to think and act as I have now done. I dare not go contrary to such texts as those, Lev. x. 10. Jer. xv. 19. Ezek. xxii. 26, and xliv. 6, 7, S. And having been fully persuaded in my own mind, what is the scripture rule in this matter, after a most careful, painful, and long search, I am willing, in the faithful prosecution of what appears to me of such importance and so plainly the mind and will of God, to resign to his providence, and leave the event in his hand.

It may not be improper to add here as I have often had suggested to me the probability of my being ans%i<t'rccl from the press : If any one shall see cause to undertake this, I have these reasonable requests to make to him, viz. That he would avoid the ungenerous and unmanly artifices used by too many polemic writers, while they turn aaide to vainja7ig-lingy in carfiing at incidental passages, and displaying their wit upon some minute particulars, or less material things, in the author they oppose, with much exclamation^ if possible to excite the ignorant and unwary readers' disrelish of the author, and to make him appear contemptible, and so to get the victory that way ; perhaps dwelling upon and glorying in some pretended inconsistencies in some parts of the discourse, without ever entering thoroughly into the merits of the cause, or closely encountering any of the main arguments. I f any one opposes me from the press, I desire he would attend to the true state of the (jucstion, and endeavor fairly to take off the force of each argurr.ent, by answering; the same directly, and di'-tiiiCtly, with calm and close reasonin;.; ; avoiding (as much cts may be) both dogmatical assertion and passior.aic reflection.

Sure I am, I shall not envy him the applause of a victory over me, however signal and complete, if only gained by superior light and convincing evidence. I -would also request him to set his name to his performance, that I may in that respect stand on even ground with him before the world, in a debate wherein the public is to judge between us. This will be the more reasonable in case he should mingle any thing of accusation with his arguing : It was the manner even of the Heathen Romans, and reputed by them but just and equal, to /lave accusers face to face.

May the God of all grace and peace unite us more in judgment, affection, and practice, that with one heart, and one mouth, we may glorify his name through Jesus Christ. AMEN.

MISREPRESENTATIONS CORRECTED,

AND

IN A REPLY TO THE REV. SOLOMON WILLIAMS*S BOOK, INTITLED " THE TRUE STATE OF THE QUESTION CONCERNING THE QUALIFICATIONS NECESSARY TO LAWFUL COMMUNION IN THE CHRISTIAN SACRAMENT3.**

PREFACE.

iSlJVCE I/iave been so re/ieaiedly charged by Mr, Williams^nvith indecent and injurious treatment of Mr. Stoddard^ (tvhom doubtless I ought to treat with much respect) I may expect from what apiiears of Mr. Williams*s disposition this way^ to be charged with ill treatment q/him too. I desire therefore that it may be justly considered by the reader^ what is, and what is not-i injurious or unhandsome treatment of an author in a con-troversy. And here I would crave leave to say, that I humbly conceive^ a distinction ought to be made between opposing and exposing a cause, or the arguments used to defend it, and re-proaching persons. He is a weak writer indeed, who undertakes to confute an opinion, but dares not expose the nakedness and ab* surdity of it, 7ior the weakness nor incoiisistence of the methods taken and arguments used by any to maintain it, for fear he should be guilty of speaking evil of those things, and be charged with reproaching them. If an antagonist is angry at this, he thereby gives Ids readers too much occasion of suspicio?} towards himself as chargeable with weakness, or bitterjiess.

I therefore now give notice, that I have taken full liberty in this respect; only endeavoring to avoid pointed and exaggerating expressions. If to set forth what I suppose to be the true absurdity of Mr. Williams^ s scheme, or any part of it^ that it may he viewed justly in all its nakedness ; withal observing the weakness of the defence he has inade, not fearing to shew wherein it is weak, and how the badness of his cause obliges him to be inconsistent with himself, inconsistent with his own professed principles in religion, and with things conceded and asserted by him in the book especially under consideration; and declaring particularly wherein I think his arguments fail, whether it be in begging the question, or being impertinent and beside the question, or arguing in effect against himself; also observing wherein Mr.

Williams has itiadc misrepresentations of %vordn or things ; I sai/y if to do these tfiings be refiroaching him, and injurioita treat-7nent of Idviy then I have injured him. But I think I should be foolish^ if I were afraid to do that (and to do it as thoroughly aa I can) which must be the design of my writingj if I write at all in ofifiosition to his tenets^ and to the defence he makes of them.

Indeed if I misrefiresent what he say.fy in order to make it a/i-fiear in the worst colors ; altering his wordc to another sense, to make them apfiear more ridiculous ; or adding other words^ that carry the sense beyond the profier imfiort of his wordsy to heighten the sufi/iosed absurdity, and give me greater advantage to ex* claim ; if I set myself to aggravate matters, and strain them be" yond bowids, makirig mighty things of mere trifles ; or if I use ejcclamations and invectives, instead of arguments ; then Mr. Williams niight have just cause to complain and the reader would have just reaso7i for disgust. But whether I have done so or 7iot, must be judged by the reader ; of whom I desire nothing more than the most imfiartial and exact consideration of the merits of the cause, and examination of the force and weight of every argument. I desire, that no bitter reproachful invectives, no vehement exclamations, no supercilious assuming words and phrases may be taken for reasoning, on either side. If the reader thinks he finds any such in what I have written, I am willing he should set them aside as nothing worth ; carefully distinguishing between them and the strength of the argument. I desire noty that the cause should be judged of by the skill which either Mr. JVilUams or 1 1/> manifest, infiinging one at another.

If in places where the argument pinches most, and there is the greatest appearance of strong reason, in Mr, Williams*8 book, I do (as some other disputants) instead of entering thoroughly into the matter, begin toficunce andfiing, and go about to divert and drown the reader^s attention to the argumefit, by the noise of big words, or magisterial and disdainful expressions ; let the reader take it (as justly he may) for a shrewd sign of a consciousness of 'he weakness of my cans'" in t/iat particular, or at least of a distrust of my own ability to defend myself well in the reader^s apprehension, u\id to come off v:i:h a good grace any other way.

In this case, I shall not think it any injustice done me by the reader, though he sus/iects that I feel myself firessed, and begin to be in trouble, for fear I should not seem to come off like a champion, if I should trust to mere reasoning. I can ufirightly say^ I never have endeavored by such means to evade a proper consideration of any part of Mr. Williams's reasoning ; nor have designedly contrived, in this or any other method, to free myself from the trouble of a just answer to any thing material in his book ; and I have been especially careful to speak rnost particularly to the mai7i parts of his scheme, and such of his reasonings, as J could suppose those of his readers ivho are on his side, would be most likely to have their chief dependence on and to think most difficult to be answered.

With regard to my method in this reply, I judged it most convenient to reduce my remarks on Mr. Williams's principles, and the part of his scheme, and kinds of arguing which repeated-ly appear in various parts of his book, to their proper heads. / thought, this tended to give the reader a clearer and more comprehensive view of the whole controversy, and the nature of the arguments made use of; and that it also would make my work the shorter. For otherwise, I must have had the same things, or things of the same nature, to have observed often, as I found them repeated in different parts of his book, and the same remarks to make over and over again. And that the reader may not be without any advantages ivhich he might have had in the other method, of keeping, i?i vnj reply, to the order in which things lie in the book replied to, followiyig my author from one page and paragraph to another I have therefore subjoined a table, by which the reader may readily turn to what is said on each particular, that is wont to be brought into this debate, on one side or the other.

With regard to my citations./rom Mr. Williams's book^Ihave never designedly altered his words: Jnd where I have for brevity''s sake referred to any sentiment of his, without citing the words ct large, I have used care not to change or heighten the sense, or in any respect to vary from the just import of what he delivers, jind that the reader may himself more easily and readily judge cf the fairness of my citations and references I

have mentioTird Uie page, and the part oftJi£ page^ ivhere the thing referred to w tx) be found : Su/i/iosirtg each pa^e to be di^ vidrd into five equal part ty I have noted the several par La of the page by the letters a. b. c. d. e. So that when I have referred to the top of the pagey or the first fifth part of it^ I liave mentioned the number of the pagCy and added the letter a, to the number : Jnd if the middle^ or third fifth party then I have added the letter c. jind so of the rest^ as the reader nviil see. I have ever done thusy imless the t/dng referred to is to be found through the tohole or great part of the page. I have also done tiie same very ofteny nvhere I have occasion to cite other authors. Only ivlten J have before quoted the same thing I am not always tso exact and particular in noting the place agaviyin my second quotation or reference J*

• Tt was not thought noces«»ry to insert these refeMnces, not the taW« BMntiooed above in this work, su it is probable few readers will possess Mr. WiUiai&&'» Book, oi wbh to »tieiui &a elo&cly to the coatroveny.

MISREPRESENTATIONS CORRECTED,

AND

PART I.

Observing the general Misrepresentations Mr, Williams makes concerning the Book he ^writes against.

SECTION I.

Concerning the Di:sign of my writing and publishing my Book^ and the Question debated in it.

JVIr. WILLIAMS asserts it to be my professed aiwl declared design, in writing the book, Avhich he has uDdertaken an answer to,to oppose Mr. Stoddahd. He has tak«n a great liberty in this matter. He charges me with a declared design of writing in opposition to Mr. Stoddard, no less than nine or ten times in his book. And he docs not content himself with raying, there are passages in my preface, or elsewliere, whence this may be inferred ; but he says expressly, that / profess to b£ disp^uting against Mr. Stoddard's c/ocrrmf p. 14. That I tell my readers, 1 am disputing against Mr. Stoddard's question, p. 37. That I tell them so in -my preface^ p. 167. That I often declare that I am opposing Mr. Stoddard's opinion^ p. 133. And on this foundation he charges me with "blol-

ting a great deal of paper, disserving the cause of truth by changhig the question, and putting it in such terms as Mr. Stoddard expressly dischiims, and then confuting it as Mr. Stoddard's principle ; unfair treatment of Mr. Stoddard." p. 2. " Surprizingly going off from Mr. Stoddard's argument to cast an odium upon it, treating Mr. Stoddard and his doctrine ill such a manner as to reproach liim and his principles, tending to render them odious to the unthinkingmulti-tude, and telling a manifest untruth." p. 14. £cc. 15. Whereas, I never once signified it to be the thing I aimed at, to oppose Mr. Stoddard, or appear as /lia antagonist. But the very reverse was true ; and meddling with him, or what he had said, I studied to avoid, as much as the circumstances of the debate with my people would allow, who had been taught by him, and who so greatly and continually alleged against me the things which he had said. Nor is there any appearance in those passages Mr. Williams cites from my preface, as though this was the thing I sought or aimed at. Nay, one of those passages which he produces to prove it, shev/s the contrary : As it shews, that its being so (as I supposed) that what I wrote was not consistent with, but opposite to what Mr. Stoddard had maintained, was an unsought for and unplcasing circumstance of that publication. My 'Nvords are,"'Ti5 far from a pleasing circumstance of this publication, that it is against what my honored grandfather strenuously maintained, both from the pulpit and the press." Certainly my regretting and ex:usi7ig such an unavoidable circumstance was a thing exceeding diverse from giving notice to the world, that the thing 1 aimed at was to set myself up as Mr. Stoddard's antagonist, and to write an answer to, and confute what he h^d written. It will, at first sight, be manifest to every impartial reader, that the design of my preface Tfas not to state Iho subject and intention of the book : This is done professedly, and very particularly, afterwards, in the first part of the essay itself. And if I might have common justice, surely I might be allowed to tell my own opinion, and declare my own design without being so confidently and frequently charged with misi^f.reaenUng my ov.n thoughts and intentions.

REPLY TO WILLIAMS. US

The very rmtute of the ca$c is such as must lead every itn-parlial person to a conviction, that the design of my writing must be to defend myself, in that controversy, which I bad "with my people at Northampton ; as it is notorious and publicly known, that thai controversy v,-as the occasion of my writing;; and that therefore my business must be to defend that opinion or position of mine which I had declared to them, which had been the occasion of the controversy, and so the grand subject of debate betv/een us ; whether this were exactly agreeable to any words that might be found in Mr. Stod-tlard*s writinr^s on the subject, or not. Now this opinion or position was the same with that which I expressed in the first part of my book. In such terms I expressed myself to thc5 Committee of the church, when I first made that declaration af iny opinion, which Avas the beginning of the controversy, and when writing in defence of my opinion was first proposed : And this was th€ poii\^ continually talked of in all conversation at Northampton, for more than two years, even until Mr. Williams's book came out. The controversy was, Whether (here tvas any need of making a credible profession of godliness^ in order to penons being admitted to full communion ; Wheth-tr they must frrofess saving fmth^ or -whether a firofesdon of common faith iverc not sufficient ; whether fiersons mzist be es-^ teemed truly godly^ and must be taken in under that notion, or kshcther if they appeared morally sincere, that ivere 7iot suffi-rient ? And when my book came abroad, there was no objection made, that I had not truly expressed the subject of debate, in my stating the question : But the subject of debate afterwards, in parish meetings, church meetings, and in all conversation, was the question laid down in my book. No suggestion among thenrt, that the profession persons made in Mr. Stoddard's way, was taken as a profession of r<?Gr/godliness, or j^ospel holiness ; or that they were taken in under a notion of their being truly pious persons, ds Mr. Williams would have !t : No suggestion, that the dispute was only about the efface of evidence. But the dispute was, what was the thing to be made evident ; whether teal godliness or, moral sincerity ? It was constantly insisted on, with the greatest vehemence, that Vol. T, 'J U

it was not saving religion, which needed to be firofeaaedf of pretended to ; but another thing, religion of a lower kind. The public acts of the church and parish from time to time, shew, that the point in controversy was, vjhcthcr the firo' feasors of godliness only, ought to be admitted ? Public voles, of which I made a record, were several times to know the church's mind concerning the admission o[ those ivho are able and ivilling to make a firoftssion of godliness ; using these terms. And once it was passed, that, such sliould not be ad' mitted in the ivay offiublichj making such a profession. And at another time the vote passed,^/m^ the admission of^uch persons in such a ivay (described in the same words) should not be re-referred to the judgment of certain neighboring ministers. At another time, it was insisted on by the parish, in a parish meeting, that I should put a vote in the church, in these words, Whether there be not a dispute bctiueen Mr, Edwards pastor of the church, and the church, respecting the question he hath ar-gued in his book last published ? And accordingly the vote was put and affirmed, in a church meeting, in the same terms. And this was the question I insisted ot> in my public lectures at Northampton, appointed for giving the reasons of my opinion. My doctrine was in these words, " It is the mind and will of God, that none should be admitted to full communion in the church of Christ, but such as in profession, and in the eye of a reasonable judgment, are truly saints, or godly persons.** The town was full of objections against those sermons : But none, as ever I heard, objected, that my doctrine was beside the controversy. And this was all along the point of difference between me and the neighboring Ministers. This was the grand subject of debate with them, at a meeting of ministers, appointed on purpose for conference on the subject. It was wholly concerning the wa?/fr of profession, or the thing to be exhibited and made evident or visible ; and not about the manner of professing, and the degree of evidence. And this was the doctrine directly opposed by Mr. A—y, one of the neighboring ministers, whom my people had got as their champion to defend their cause in the pulpit at Norliiamp-ton. Thus one of the corollaries he drew from his doctrine

(as it was taken from his mouth in writing) wa^, that" a man «may be a visible saint, and yet there be no sufficient grounds for our charity, that he is regenerate.'^ Quite contrary to what Mr. Williams maintains. Another of his corollaries was in these words, " a minister or church may judge a man a saint, and upon good grounds, and not have grounds to judge him regenerate." He proposed this enquiry, " do not such as join themselves to the church, covenant, not only to be visible saints, but saints in heart ?" The answer was in the negatix^e ; quite contrary to Mr. Williams. Another was, « does not a visible saint imply a visibility of grace, or an appearance of it ?'* The answer was, " not always." Quite contrary to Mr. Williams. Another was, " Is it not hypocrisy in any man, to make a profession of religion, and join himself to the church, and not have grace ?" The answer was in the negative ; also quite contrary to Mr. Williams. But these sermons of Mr. A—y, were highly approved by the generality of the people of Northampton, as agreeable to their minds.

And the controversy, as I have stated it in my book, was the controversy in which the church and I appeared before the councili who determined our separation, when we each of us declared our sentiments before them : The point of difference was entirely the matter of profession, and the thing to be made visible ; not the degree of evidence oy visibility. No hint was given as though we both agreed, that true piety or gospel holiness was the thing to be made visible, and that such only should be received as are truly godly persons in the eye of the church's judgment (as Mr. Williams holds) and that we only differed about the proper grounds of such a judgment.

And therefore it is apparent, it was this controversy, and its consequences, that were the ground of my separation from jny people ; and not any thing like the controversy which Mr. Williams professes to manage iu his answer. This controversy, when it came out in Mr. Williams's book, was new in Northampton, and entirely alien from all the dispute which had filled that part of the country, and a great part of Newcng-

laiitl, with noise and uproar, for about two years and an half. The ihiiii; which I\Ir. AVilliams over and over allows lo be true, was the very same, both in effect and in terras, which the people had been most vehemently fij^hting against, from \feck to week, and Irom month lo month, durinj^ all this time : And iherei'orc the design of my wiiiini; led and cbligcd me to maintain that position or doctrine of mine, wliich was the occasion of this debate.

And, be it so, that I did suppose this posilion was contrary to Mf. Stoddard's opinion, and was opposed by him, * and therefore thought f.t in my preface to excuse myself to the world for difTeiing from him ; did this oblige me, in all that I wTOte for the maintaining my position,to keep myself strictly to the words which he had expressed his question in, and to regulate and limit myself in every argument I used, and objection I answered, by the terms which he made use of in proposing his opinion and aigumcnts ? And if I have not done it, do I therefore deserve to be charged before the world with c/iang'ing the rjue^tion^ with UJifair treatment of Mr. Stod^ dard^ Viith JiurprUingii^ going off from Ida ar^umait^ with dis-at^rvirig the caiiae of truths ky'c.

It would have been no ^-rcat condescension in Mr. Williams Jf he had allowed that I knew what the question was, which was disputed between me and my people, as well as he, in a distant part of the country : Yea, if he had acknowledged, that I was as likely as he, to understand Mr. Stoddard's real sentiments and practice ; since I was in the ministry two years with him, as copastor of the same church, and was united with him in ecclesiastical administrations, in admitting members, and in examining them as to their qualifications, aiid have stood for more than twenty three years in a pastoral relation to his church, most intimately acquainted with ihe nature of its constitution, its sentiments and method of administration, and all its relii^ious concerns, have myself been immediately concerned in th.c admission of more than three quarters of its present members, and have had the greatest occasion to look

* Whether f was mistaH.ni In ibis, will appear in the Mtjuel.

^ito their way of admission, and have ^een acquainted with every living member that Mr. Stoddard lad admitted before my cominjj ; and have been particularly informed, by many of them, of the manner of Mr. Stoddard's conduct in admitting them, their own apprehensions concerning the terms of their admission, and the profession they made m order to it; and also the sentiments of the whole of that large town, who were born and brought up under his ministry, concerning his constant doctrine and practice, relating to the admission of members, from their infancy. Whereas, Mr. Williams from his youth had lived in another part of the country, at seventy miles distance.

SECTION II.

Obscr'uing Mr, Williams's Misrepresentations of the principles and tenets, delivered in the book m)hich he undertakes to answer,

MR. WILLIAMS docs very greatly misrepresent the opinion I am of, and the principles I maintain in my book, in many respects.

I. He says, p. 5. " The whole argument, and indeed the whole controversy turns upon this single point, viz. What is that evidence^ which by divine appointment the church is to have, of the saintshifi of those who are admitted to the outward privileges of the covenant of grace ? Mr. Edwards seems to suppose, this must be the highest evidence a man can give of sincerity ; and I apprehend it to be the loivest evidence the nature of the thing will admit." But this is very strange, since I had particularly declared in my at cling of the question (p. 5.) that the evidence 1 insisted on, was some oiitvjard iiiani^ festation, that ordinarily rendered the thing /ircbadie. Which

«86 KCPLY TO WILLIAMS.

shews that all I insisted on, \rai only, that the evidence rhoiild amount to/iro*a*///.'r/. And if the nature of the case will admit of some hvjer kind of evidence than this, or if there be any such thino; as a sort of evidence that does not so much as amount Xo firobability^ then it is possible that I may have some controversy %vith liim and others about the Wegree of evidence : Otherwise it is hard to conceive, how he should contrive to make out a controversy with me.

But that the reader may better judge, whether Mr. Williams truly represents me as supposing that the evidence which should be insisted on, is the highest evidence a man can groe of sincerity^ I would here insert an extract of a letter which I wrote to the Rev. Peter Clark of Salem Village, a twelvemonth before Mr. Williams's book was published : The original is doubtless in Mr. Clark's hands. In that letter, I declared my sentiments in the following words : " It does not belrmc: to the controversy between me and my people, how particuljr or large the profession should be that is required. I should not choose to be confined to exact limits as to that matter. But rather than contend, I should content myself with a few words, briefly expressii^g the cardinal virtues, or acts implied in a hearty compliance with the covenant of o-race ; the profession being made (as should appear by inquiry into the person's doctrinal knowledge) understandingly ; if there were an external conversation agreeable thereto. Yea, I should think that such a person, solemnly making such a pofession, liLvd a right to be received as the object of a public charity, however he himself might scruple lis own conversion, on accovint of his not remembering the time, not knowing the method of his conversion, or finding so much remaining sin, &c. And (if his own scruples did not hinder)* I

• r addrd this, bccatu'c I supposed that such persons as judge thctnsclve* unconvcri-d, if of mv p:inc pics, respecting qualifications for communion, would scruple coming, and could not come with a good conscience : Put if ihey vwire of Mr. Stoddard's principle, vir. That unconverted men might lawluliy come, neither a man's being of that opinion, nor his judging himself unconverted, would hindei my recci\ing him who exhibited pioper evidence to the church of his being a convert.

REPLY TO WILLIAMS. Hi

should think a minister or church had no rigi\t to debar suck a professor, though he should say, he did not think himself converted. For I call that a profession of godliness, which is a profession of the great things wherein godliness consists, and not a profession of his own opinion of his good estate.** Jiorthamfitony May 7, 1750.

In like manner I explained my opinion, very particularly and expressly, before the council that determined my separa* tion from my people, and before the church, in a very public manner in the meetinghouse, many people being present, near a year before Mr. Williams*s book was published ; and lo make it the more sure, that what I maintained might be well observed, I afterwards sent the foregoing extract of my letter to Mr. Clark of Salem village, into the council. And, as I was informed, it was particularly taken notice of in the council, and handed round among them, to be read by them.

The same council, having heard that I had made certain draughts of the covenant, or forms of a public profession of religion, which I stood ready to accept from the candidates for communion, they, for their further information, sent for them. Accordingly I sent them four distinct draughts or forms, which I had drawn up about a twelvemonth before, (near two years before the publishing of Mr. Williams's book) as what I stood ready to accept (any one of them) rather than contend and break with my people. The two shortest ©f those forms were as follows.

One of them was, " I hope, I do truly find a heart to give up myself wholly «o God, according to the tenor of that covenant of grace which was sealed in my baptism, and to walk in a way of that obedience to all the commandments of God, which the covenant of grace requires, as long as I live.

The other, " I hope, I truly find in my heart a willingness to comply with all the commandments of God, which require me to give

up myself wholly to Him, and to serve Him \?\\]\ my body and my spirit; and do accordinj*ly now promise to walk in a Way of obrdicncK to all the commandments of God, as long as i live.'*

Now the reader 13 left to judge, whether I insist, as Mr. Williams represents, that persons must not be admitted without the higheftt evidence a man can give of sincerity.

ir. Mr. Williams is abundant in suggesting and insinuating to his readers, that the opinion laid down in my book is, that persons ought not to be admitted to communion ^vithout an absolute and peremptory determination in those who admit them, that they are truly godly ; because I suppose it to be necessary, that there should be a/io5/7frc judgment in their favor.

Here I desire the reader to observe, that the word fioaitivc IS used in two senses. (1.) Sometimes it is put in opposition to douhtfuU or uncertain: And tlicn it signifies the same as tertain^ peremptoryy or a^^ured. But (2.) The word Jiositive is very often used in a very different sense ; not in opposition to doubtful^ but in opposition to ntt^ative : And so understood, it signifies very much the same as j-calj or actual. Thus, we often speak of a rc-;'ath'e good, and a positive good. A nega' tivc good is a mere negation or absence lAei'il. But a positive good is something more, it is some real, actual good, instead of evil. So there is ^negative charity, and n positive charity. A ftcgative charity is a mere absence of an ill judgment of a man, or forbcaiing to condemn him. Such a charity a man may have towards any stranger he transiently sees in the street, that he never saw or heard any thing of before. A positive rharify is something further than merely not condemninj^, or not judging ill of a man ; it implies a good thought of a man. The reader ^\ill easily see that the word positive, taken in this sense, is an exceeding difTcrent thing from cerknn, or/ir-remptory. A man may have something more tivan a mere Negative (harity towards another, or a more forbearing to condemn him, he may actually entertain some good thought of him, and yet there may be no proper pcrcmptorinfi^, no pretence of any certainty in the case.

Now it is in this sense I use the phrsise, Jwsitive judg?7ient, viz. In opposition to a mere negative charity ; as I very plainly express the matter, and particularly and fully explain myself in stating the question. In my Inquiry^ (p. 5.) I have the following words : " By Christian judgment I intend something further than a kind of mere negative charity, implying that we forbear to censure and condemn a man, because we do^ot know but that he may be godly, and therefore forbear to proceed on the foot of such a censure or judgment in our treatment of him ; as we would kindly entertain a stranger, not knowing but, in so doing, we entertain an angel, or precious saint of God : But I mean ?>. positive judgment^^ founded on soTCi^ positive appearance or visibility, some outward manifestation that ordinarily renders the thing probable. There is a difference between suspending our judgment, or forbearing to condemn, or having some hope that possibly the thing may be so, and so hoping the best, and a/io«7/T;e judgment in favor of a person. For a having some hope, only implies, that a man is not in utter despair of a thing ; though his prevailing opinion may be otherwise, or he may suspend his opinion."

Here I think, my meaning is very plainly and carefully explained. However, inasmuch as the word positive is sometimes used for peremfitory or certain., Mr. Williams catches at the term, and lays fast hold of the advantage he thinks this gives him, and is abundant, all over his book, in representing as though I insisted on 2l positive judgm.ent in this sense. So he applies the word, referring to my use of it, from time. to time. Thus, p. 69. " If there be any thing in this argument, I think it must be what I have observed, viz. That a Christian must make a positive judgment and determination, that another man is a saint, and this judgment must have for its ground something which he supposes is, at least ordinarily, a certain evidence of his saintship, and by which gracious sincerity is certainly distinguished from every thing else." And p. 141. « The notion of men*s being able and fit to determine/zosrVzT^f/i/ the condition of other men, or th^ certainty of their gracious state, has a direct tendency to de-VoL. I. 3 W

ceive the souls of men." And thus Mr. Williams makes vncniiou oi^ a/lositivr jitdgmc?}[ -dhoyc forty times in his book, uith reference to my use of it, and to my declared opinion of the necessity of it ; and every where plainly uses the phrase in that sense, for absolute and Jicrcmfitory, in opposition to doiiblfulnrss ; continually insinualintj, that this is what I professedly insist on. Whereas, every act of the judgment whatsoever, is a positive judgment in the sense in which I have fully declared I use it, I'iz. in opposition to nci^ative ; which is no flc/, but a mere withholding of the act of the judgment, or forbearing any actual judgment.* Mr. Williams himself does abundantly suppose, that there must be a /lo.viUve judgment in t/iis sense : He grants the very thing, thouijh he rejects the term : For he holds,there must be such a "visibility as makes persons to appear to be real saints." p. 5.— He allows, that " the moral image of God or Christ must appear or be supposed to be in them, as the ground and rea-

* Mr John GUs, in his Observes upon the original Constitution of the Christian Church, (p. 55, 56) says as follows. " You seem to have a great prejudice at what you call positive evidences., and judging upon them in the admission of church members. And I am at some loss to underfland what you mean by them, though I have heard the expression frequently, amor>g people of your opinion, used to express some very ill thing. If you mean by positive evidences, \nh\\\h\e e\idtncc% oi i lh\x\g that none but God infallibly knows, andean assure a man's own conscience of, with respect to a man himself; I think it would be a very great evil for a man to require fuch evidence to found his judgment of charity, concerning another man's faith and holiness, or concerning his being an object of brelkerly love. And I think, he is bound by the law of Christ to form his judgment in this matter upon less evidence. But ifj you mean positive eviderwe in opposition to negative, which is no evidence, I must own, I know not how to form a judgment of charity without some positive evidence. And is not a credible profession fomething positive? Is not a credible profession of the faith, love, and hope that is in Christ, or of Christianity, a positive evidence of a man's being an object of brotherly love, which evidence ought to be the ground oi ray judgment oj charity concerning him, that he is a Christian,a believer in Cbrist,a brother for whom Christ died ? If it be otherwise, and if there be no evidence upon which I canchariubly judge, that a man is a brother ior whom Christ died, then tell mc, how I can evidence my love to Jesus Christ, in the labor of love towards my brother, whom I have seen ; 8i»d my love to God, in my love t« them that arc begotten of him."

son of our charity ; and that there must be some apprehension, some judgment of mind, of the saintship of persons, for its foundation, p. 68, and 69, and 71....That they " must have such a character appearing in them, p. 55.— That there must be a judgment founded on " moral Evidence of gospel holiness," p. 139.

III. Mr. Williams to make my scheme appear the more ridiculous, does more than once represent it as my opinion, that in order to persons being admitted into the church, there must be a judgment of their being regenerate, founded on such a degree of evidence, as that it shall not be liable to be mistake^ more than once in ten times. Thus, p. 63. " Mr. Edwards himself supposes, in his own scheme, when he has made a positive judgment that every one singly whom he admits into the church is regenerate ; yet, when taken collectively, it is probable one in ten will be an hypocrite ?" So, p. 71. "If any thing be intended to the purpose for which this argument is brought, I conceive it must mean, that there must be such 2l positive judgment of the real holiness of persons, as is not mistaken more than once in ten times." Now I desire the reader to observe what is the whole ground, on which he makes such a representation. In explaining my opinion, in the beginning of my inquiry (p. 6) I desired it might be observed, that I did not suppose we ought to expect any such degree of certainty of the godliness of those who are admitted into the church, as that when the whole number admitted are taken collectively, or considered in the gross, we should have any reason to suppose every one to be truly godly ; though we might have charity for each one tliat was admitted, taken singly^ and by himself. And to shew, that such a thing was possible, I endeavored to illustrate it by a comparison, or supposed case of probability of ten to one in the example of certain stones, with such probable marks of a diamond^ as by experience had been found not to fail more than once in ten times. In which case, if a particular btone were found with those marks, there would be a probabiUiy of ten to one, with respect to that stone, singly taken, that it was genuine : But if ten such were taken together, there would

not be the same probability that every one of them was so ; but in this case, it is as likely as not, that some one in the ten is spurious. Now it is so apparent, that this particular degree of probability of ten to one is mcnlioncd only as a fsufifwaed case, for illustralion, and because, in a particular example, some number or other must be mentioned, that it would have been an afTront to the sense of my readers to have added any caution, that he should not understand me otherwise. However, Mr. Williams has laid hold on this, as a good handle by which he might exhibit my scheme to the world in a ridiculous light ; as though I had declared it my real opinion, that there must be the probability, of just te7i to one^ of true godliness, in order to persons' admission into the church. He might with as much appearance of sense and justice, have asserted concerning all the supposed cases in books of arithmetic, that the authors intend these cases should be understood as realyac/'5, and that they have written their books, with all the sums and numbers in them, as books of history ; and if any cases mentioned there only as examples of the several rules, are unlikely to be true accounts of fact, therefore have charged the authors with writing 9. false and absurd history.

IV. Another thing, yet further from what is honorable in Mr. Williams is this ; that whereas I said as above, that there ought to be a prevailing opinion concerning those that are admitted, taken sin^^ly, or by themselves, that they arc truly godly or gracious, though when we look on the whole number in the gross, we arc far from determining that every one is a true saint, and that not one of the judgments we have passed, has been mistaken ; 'Mr. Williams, because I used the phrase jtingly taken^ has laid hold on the expression and from thence has taken occasion to insinuate to his readers, as if my scheme were so very extravagant, that according to this, when a great multitude arc admitted, their admitters must be confident of EVERY one's being regenerated. Hence he observes, (p. 98.) " There is no appearance, that John made a positive judgment that c^^ery one of these people were regenerated." Plainly using the expression as a very strong one ; leading the reader to suppose, I insist the evidence shall be so clear, that when

such a vast multitude as John baptized are viewed, the ad-mitter should be peremptory in it, that his judgment has not failed so much as in a single instance ; the very reverse of what I had expressed. In like manner, Mr. Williams treat* the matter from time to time. As in p. 55. " The thinii; to be proved from hence is, that the apostles and primitive Christians, not only thought that these persons were Christians, by reason of their external calling, and professed compliance with the call ; but had formed a poshive judgment concerning EVERY ONE OF THEM SINGLY, that they Avcrc real saints." Here the expression is plainly used as a very strong one; as implying much more than esteeming so great a muliitudc, when taken in the gross to be generally true saints, and with a manifest design to carry the same idea in the m'.nd of the reader as was before mentioned. See another like instance p. 62.

V. However, my opinion is not represented bad enough yet; but to make it appear still worse, Mr. Williams is bold to strain his representation of it to that height, as to suggest that what I insist on, is a certainty of others* regeneration : Though this be so diverse from Avhat I had largely explained in stating the question, and plainly expressed in other parts of my book, * and also inconsistent with his own representations in other places. For if what I insist on be a probability that may fail once in ten ii?nes, as he says it is p. 6S, then it is not a certainty that I insist on ; as he suggests, p. 141. Speaking of the evil consequences of my opinion, he says, " the notion of men's being able and fit to determine positively the condition of other men, or the certainty of their gracious estate, has a direct tendency to deceive the souls of men." So again in p. G9. And he suggests, that I require more than moral evi" dcnce,m p. 6, and p. 139.

* In stating the question, p. 5, I explained the requisite visibility, to be seme outward manifestation^ that ordinarily renders the thing probable. To the like purpose, is what I say in p. ii, and p. i2. And in p. ic6, I say expressly. " Not a certainty, but a profession and visibility of il.ese things, must br the rule of the church's proceeding."

VI. Mr. Williams rcprcscnls mc as insisting on some way of judging the state of such as arc admitted to communion, by their uj-u.'ard (2nd sfi'n'itval exfierifuces^ diverse fmni judging by their f\r ofc Ufa on a:.d behavior. So p. 7. " If their outward profession and behavior be the (ground of this judj^mcnt, then it is not the inward experience of the heart." p. 5j. " Which judgment must be founded on something beyond aiid beside their external culling, and viiiible Jirofcs-^ion to comply with it, and to be separated for God : Anfl therefore this judgment must be founded, either upon rcvcjalion, or a personal acquaintance Aviih thrir ex/ierieJice/i" &c. In like manner he is abundant, from one end of hh book to the other, in representing as though 1 insitstcd on judging of Men by their inward and 8/iirittiaL exjicriences^ in some i)cculiar manner. AVhich is something surprizing, since there is not so much as a word said about relatin^^ or ifiving an account of ex/ieri-ences, or what is commonly so called, as a term of communion. Mr. Williams (p. C) pretends to quote two passages of mine, as an evidence, that this is what I insist on. One is from the 5th page of my book. It is true I there say thus, '' It is a visibility to the eye of the public charity, and not a private judgment, that gives a person a right to be received as a visible saint by the public." And I there say, " a public and serious profession of the great and main things wherein the essence of true religion or godliness consists, together Avith an honest character, an apjrecable conversation, and p:ood understanding of the doctrines of Christianity, and particularly those doctrines that teach the grand condition of salvation, and the nature of true Raving religion ; this justly recommends persons to the good opinion of the public ; whatever suspicions and fears any ])arlicui;a- person, either the minister, or some other, may entertain, from what he in particular has observed ; perhaps the manner of his ex])ressing himself in giving an account of his experiences, or an obscurity in the order and method of his experiences, Sec." IJut the words do not imply, it nuiy be demanded of the candidate, that he should give an account of his experiences to the miiiislci" or any body cLe, as the term

of his admission into the church ; nor had I respect to any such thing : But I knew it was the imanner in many places for those who hoped they were godly persons, to converse with their neighbors, and especially with their minister, about their experiences ; whether it was required of them in order to their coming into the church, or no ; and particularly, I was sensible, that this was the manner at Northampton, for whose sake especially I wrote ; and I supposed it the way of many ministers, and people, to judge of others' state, openly and publicly, by the order and method of their experiences, or the munner of their relating them. But this I condemn in the very passage that Mr. Williams quotes ; and very much condemn, in other writings of mine which have been published ; and have ever loudly condemned, and borne my testimony against.

There is one passage more,-v^hich Mr. Williams adds to the preceding, and fathers on me, to prove that I require an account of experiences in order to admission ; pretending to rehearse my words, with marks of quotation, saying as follows, p. 6, and as he further explains himself elsewhere; " the proper visibility which the public is to have of a man's being a saint, must be on some accoimt of his experience of those doctrines which teach the nature of true saving religion." I have made long and diligent search for such a passage in my writings, but cannot find it. Mr. Williams says " I thus explain myself elsewhere :" But I wish he had mentioned in what place.

If there be such a sentence in some of my writinj^s (as I suppose there is not) it will serve little to Mr. Williams's purpose. If we take the word experience according to the common acceptation of it in the English language, viz. a person's perceiving or knowing any thing by trial or experiment, or by immediate sensation or consciousness within himself: In this sense, I own, it may from what I say in my book be inferred, that a man's profession of his experience should be required as a term of communion : And so it may be as justly and as plainly inferred, that Mr. Williams himself insi^ns on a proTession of cxpcncJice as a term of communiow :

experience of a decfi conviction of a 7nan*a undone state iv'ttk* out Christ ; experience of a fiersuasion of his judgment arid conscience, that there is no^ other ivarj of salvation ; experience of 'U'nf'igncd desires to he brought to the terms of the covcnayit : For such things as these, he says, must be professed : So p. 75, and in innumerable other places. There is no such thing possible as a man's professing any tiling within himself or belonging to his own mind, either good or bad, either common or saving, unless it be something that he finda^ or (which is the same thing) exfierienccsy within himself.

I know the word exfierlence is used by many in a sort of peculiar sense, for the particular order and method of what passes within the mind and heart in conversion. And in this sense, Mr. Williams knov/s I disclaim the notion of making cxfieriences a term of communion. I say he knows it because (in p. 6) he quotes and rehearses the very words wherein I do expressly disclaim it. And I am very large and particular in testifying against it in my book on Religious Affections : A book I have good reason to think ]Mr. ^^'illiams has seen and read, having been thus informed by a man of his own principles, that had it from his mouth. There, in p. 300 and 301, I say as follows : " In order to persons* making a proper profession of Christianity, sucl» as the scripture directs to, and such as the followers of Christ should require in order to the acceptance of the professors with full charity, as of their society, it is not necessary they should give an account of the particular ste/is and method, by which the holy Spirit, sensibly •to them, wrought, and brought about those great essential things of Christianity in their hearts. There is no footstep in the scripttire of any such way of the apostles, or primitive ministers and Christians rccjuiring any such relation in order to their receiving and treating others as their Christian brethren, to all intents and purposes ; or of their fust examining them concerning the particular method and order of their eX' perirncci. They required of them a profession of the things wrought; but no accouwt of the manner of working was required of them. Nor is there the least shadow in the scripture of ap.y such cuslom in the church of God, from Adam to the

REPLY TO WILLIAMS, $61-

^eath of the Apostle John." To the same purpose again I express myself in p. 302, and in the preface to the book that Mr. Williams writes against, I make particular mention of this book 072 Religious Affections^ wherein these things are said ; and there declare expressly, that when I wrote that book, I was of the same mind concerning the qualifications of communicants that I am of row. But,

VII. To make my scheme still more obnoxious and odious, Mr. Williams once and again insinuates, that I insist oa an account of such inward feelingsj as are by men supposed to be the certain discriminating marks of grace*(so p. 7, and 141) though I never once used the phrase any wherein my book. I said not a word, about innvard feelings^ from one end of it to the other : Nor is any innvardfeeeling at all more implied in my scheme, than in his. But however, Mr. Williams knew that these phrases, exjieriences and inivard feel" ingS) were become odious of late to a great part of the country ; and especially the latter of them, since Mr. Whitefield used it so much : And he well knew, that to tack these phrases to my scheme, and to suggest to his readers that these were the things I professed to insist on, would tend to render me and my scheme contemptible. If he says, though I use not that phrase, yet the things I insist on, are such as are inivard-iyfelt ; such as saving repentance, faith, &c. I answer, these things are no more inward feelinge, than the things he himself insists on ; such as a deefi conviction of a man*s undone state, unfeigned fervent desires £;fter Christ, a fixed resolution for Christ, engagedness for heaven, &c.

VIII. Mr. Williams abundantly, in almost all parts of his book, represents my principles to be such as suppose men to be the searchers of others hearts. For which I have given no other ground, than only supposing that some such qualifications are necessary in order to communion, which have their seat in the hearty and so not to be intuitively seen by others ; and that such qualifications must by profession and practice, be made so visible or credible to others, that others may rationally judge they are there. And Mr. Williams supposes the same thing as much as I. In p, U1, he expressly speaks

of the qualifications necessary to communion, as being in th& hmrt^ and not possible to be known any other way than by their being seen there: And also often allows, that these (qualifications must be exhibited, and made visible^ by a credible profession, and answerable practice : Yea, he goes further, he even supposes that those who admit them to sacraments, ought to be satisfied by their profession, that they really have these qualijications. Thus he says, p. 54. " The baptizer ought to be satisfied by a person's profession, that he really believes the gospel, and that Jesus Christ is the Son of God, the Saviour.

IX. Mr. Williams is not contented with all these representations of my scheme, but will have it appear more absurd and monstrous still ; and therefore represents me as maintaining, that it is not the visible profession of exfieriences^ that I suppose the ground of the church's judgment; but these eX' perienccs and in^jiard feelings the7nselvesy by having the heart turned inside out, and viewing them immediately in the heart itself and judging upon the next end immediate actings of the heart. Here, I only desire the reader to read down Mr. Williams's 7th page, and make his own reflections.

X. Whereas, in p. 16, of my book, I observed it to be the opinion of some, that, " Although the members of the visible church arc saints in profession and visibility, and in the acceptance of others, yet this is not with reference to saving holiness, but to quite another sort of saintship, viz. moral sincerity ; and that this is the real saintship, disciple^^hip, and godliness, that is professed and visible in them.'* &c. Mr. Wil-liams,p.4,5, says, « He does not remember that he ever heard of this, or that any body thought of it, before he saw it in my book ; and represents it as a poor man of straw, of my own framing : And he insists upon it, that it is allowed on all hands, that the visibility must be with reference to saving holiness,

I will not say, that Mr. Williams knew it to be a false representation which he here makes : But this I will say, that he ought to have been better informed, before he had thus publicly ridiculed this as a fiaion of mine ; especially consider-

'ing the opportunities and advantages he has had to know otherwise : This being the notion that had been (as was before observed) so loudly and publicly insisted on, for more than two years, by the people of Northampton, and by the neighboring ministers, and those of them that were Mr. WiUiams's near relatives ; as he has had abundant opportunities to be fully informed, having withal had great inducements to inquire. Besides, that this has been the universal opinion of all that part of the country (who thought themselves Mr* Stoddard's followers) for more than twenty years, is a fact as notorious, as that the people there generally believe Mr. Stoddard's doctrine of the necessity of a work of conversion, in or-iler to get to heaven. And this is the opinion professedly maintained in a pamphlet published in Boston, (Anno 1741) intitled, A right to the Lord*s supper .considered : A piece which has long been well known among Mr. Williams's nearest relatives, and in good repute with them ; as I have had occasion to observe. This pamphlet insists expressly and abundantly, ihat moral sincerity is the real discipleshipi and hO' iiness, with respect to which visible Christians are called disci-ciples and saintsy in scripture. Particubrly see pages 9, 10, 13, and 14. And which is more strange yet, Mr. Blake, the great author Mr. Williams makes so much use of, and in a book which I know he has long been the possessor of, speaks much of a profession of religion that has respect only to a dog^ maticaly historical faithy a common faithy di faith true indeed (as he says) in its ki?idy but short of that which is justifying and sav ingy and a profession 'which goes no further, as that which entitles to sealing ordinances. Thus he does expressly. See Blake on the covenant, p. 241, 244, 245. The same author again and again distinguishes between justifying faith and faith of profession; as in p. 284, 285,286. And which is more than all this, Mr. Williams (as will appear in the sequel) abundantly contends for the same thing himself, though against himself, and although he charges me in p. 35, with a great misrepresentation, in supposing that according to the scheme of my opposcrs, the profession required in those that are admitted, docs not imply a pretence to any thing viore than fnoral sincerity and common grace.

S6i REPLY TO WILLIAMS.

PART II.

An Examination c/ilfr. Williams's Scheme, in the various Farts of it.

SECTION I. Mr. Williams's Concessions,

MR. WILLIAMS allows, that, in order to a man's coming to sacraments," he ought solemnly to profess and declare, that he is really and heartily convinced of the divine truth of the gospel, p. 30, 36, 32, 84. That he does sincerely, and with all his heart believe the gospel, * p. 49, And that they which admit him, ought to be satisfied he really believes the gospel, that Jesus is the son of God, the Saviour p. 54, that he should profess and declare he believes in Christ, and that the gospel is indeed the revelation of God." p. 5, he allows, that " none ought to be admitted, but such as openly profess and declare an hearty consent to the covenant of grace, and compliance with the call of the gospel, and submission to the proposals of it, and satisfaction with that device for our salvation that is revealed in the gospel, and with the offer which God makes of himself to be our God in Christ Je-

♦ Whfn I first proposed to a certain candidate for commuDion at Northampton, the publicly making this profession, viz. That he beliciei Ou truth ejthe gospel tuith all his hearty many of the people cried out, that I insisted on •what no saint on earth could profess, and that this amounted to a profession of absolute perfection. Hence many reports spread about the country, that \ insiitcd on perfection as a terra of communion.

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sus,* and that they fall in with the terms of salvation proposed in the gospel, and renounce all other ways." p. 5, 8, g, 11, 18, 55, 32, He plainly supposes it" not to be lawful for them that are lukewarm in religion, or those that serve two masters, to come to sacraments." p. 33, 35, 36, " He supposes, that there must be " a real determination of a man's judgment and affection for the word of God. p. 53, That there ought to be a profession of subjection to Christ with all the heart, p. 10, and of a devotedness to the service of God, p. 49, and a professed giving up themselves to Christ, to be taught, ruled, and led by him in the Gospel way to salvation ; p. 31, 32. And that communicants ought to " declare, that they do, with all their hearts, cast themselves upon the mercy of God, to help them to keep covenant." P. 125, That '* they ought to profess a proper respect to Christ in-their hearts, as well as a true notion of Him in their heads." P. 31. That they must make a profession that " imports a pretence of real friendship to Christ, and love to God above the world." P. 36. That « none ought to be admitted but visible saints, and that this visibility must be such as to a judgment of rational charity makes them appear as real saints, wise virgins, and endowed with gospel holiness." P. 5, 41, 42, 139, 14. That " there should be a charitable presumption, that the Spirit of God has taken hold of them, and turned their hearts to God." P. 52. That" they should be such persons as are in the eye of a Christian judgment truly gracious persons, supposed and believed in charity to be those to whom God has given saving repentance, and an heart purifying faith." P. 65, and 47, " Such as have the moral image of Christ appearing in them, or supposed to be in them, and arc to be loved on that account." P. 68, "He allows, that there ought to be some apprehension, some judgment of the mind, that they are Christians and Saints, and have the moral image of God in

* Mr, Williams cites Mr. Guthrie (preface p. 4) as on his side, whcnl^e ^peaks^of such a profession, as that which ii to be made,

them."* P. 68, 69, and 71, He allows, that'' they n,ust be taken into the churcii under a notion of their being godly, and vilh respect to such acharacler a|)[)caiing on them : And very often insists, that " they the msclves must make such a pretence." P. 5 5, f 132, 136, 113, bo he allows, that they

• By this it appears, when Mr. W. speaks of the Church's rationaljudgvunt that persons have real huliness, and the like, he docs not mean merely a treating them as such, in public adminiftrations, and external conduct : For here he •peaks not of the external conduct, but of the apprehension of the understandings 0nd judgment of the mind ; and this as ths foundation of the atfection of the Jicart.

f Mr. Williams's words (P. 55) arc pretty remarkable : "The reader (uy» he) will judge, whether tho manner ot Mr. tdwards's treating the 4uestion, and represenlinj; the opinion of Mr. Stoddard and others, in the words J have quoted above, be not unaccounldbU ; thouprh this is neither the first nor the last time of his treating the matter in such a manner : As if Mr. Stoddard and his adherents supposed persons were to be admitted without any notion of their being godly, or any respect to such a character, appearing on them ; and that they themselves arc without such a pretence." Whereas, Mr Stoddard expressly maintains, that men maybe duly qualifed ^aA fit matter iox chnrch. tnembeiship, without saving grace. (Appeal, p. 15,16.) And that they may zud. ought to come^ though they know themselves to be in a natural condition. (Doct. of Instituted Churches, P, 21, See also his Sermon on the subject, p. 13,) And according to Mr. Stoddard, communicants arc not so much as ja/i-fased godi\y persons. This (Appeal p 43) he says expressly, That, by the institution, communicants at the Lord 's Supper are not supposed tobereal sair.ti. Apd also asserts, (Appeal, p. 76) Ihat we are not obliged to hclieie visiblesaiuts to be real saints. And it seems by what he says in his Appeal, (p. 17) The church may admit persons to communion, when at the same time thry a^e aii-'are that they are hypocrites. For there, in answer to Dr. Mather, who had ciied certain texts to prove, that when hypocrites do come into the church, I hey come in unawares ; he sa^s, But neither of the places he dies proves thai all hypocrites come in unawares. And in the next page he says. The di^evcry of men's hypocrisy is not the reason of their being cast out. Still evidently on the same foundation, that some known hypocrites are fit to be admitted ; for he says, (p. 15) Such as, bring admitted, may not he cast out, are fit to be admitted. And these things arc agreeable to what I know Mr. Stoddard's church and congfc-gation have universally su pposcd to be his constant doctrine and practice among them. Thus it was, without one dissenting voice among them, during the twentyfour years that I lived with them. And now the reader i$ desired to judge, as Mr. W. would have him, whether my representing it to b« the opinion of Mr. S. and his adherents, that persons naight />{ admitted into tU

REPLY TO WILLIAMS. ^of

must not only be endowed -with Christian piety in appearance ; but that they must be so in profession. P. 3, 41, 44^. « That they make a shew of being wise virgins by the nature and purport of their profession." P. 42, And he insists with great strenuousness, over and over, upon its being their scheme, " that they ought to make a profession of real saintship." P. 132, Yea, he holds, that there must be not only some visibility and profession of real piety, but moral ev dencc ofit^ p. 139. lie often uses notes of distinction, distinguishing between moral sincerity^ and real jiictij ; and insists much upon it as belonging to their scheme ; that there must be a visibility of the latter, as thus distinguished from the former. So, he rejects with great contempt any suggestion of its being the scheme of my opposers, that moral sincerity is that saintship, which is to be professed and made visible ; and in distinction from this, he asserts, that it is real holiness^ p. 4, and 5. And again p. 35, he uses a note of distinction, and insists that the opposers of my opinion hold, that communicants " must make a profession of something more than common grace and moral sincerity." And again p. 139, he uses notes of distinction or discrimination, and says, that " they must exhibit a credible profession of gospel holiness, and NOT MERELY of moral sincerity ; and says, it is not the visibility of moral sincerity, BUT the moral evidence of gospel sincerity, which God^s word makes the rule of judging." And as he holds,that communicants must profess gospel holi-ncss,so he seems to suppose that these professors must judge this of themselves ; several things he says, seem plainly to imply it. This appears evidently implied in that interrogation put by Mr. Williams p. 35, <•'- Mr. Stoddard rightly supposes all visible saints who are not truly pious, to be hypocrites ; and the scripture supposes and calls them so too : But will it

church without any notion of their being godly^ or any respect to such a character ap^ fearing on them, he: \imQcoux\\.2\i\t. By these things it is evident, Mr. Stoddard's scheme was tar from being what Mr. Williams represents it to be, and pretends to maintain as his. And if the question he had to controvert with me, were Mr. Stoddard's question, as he asserts, yet he greatly mistak*^ ■>•( true state of the auestie^., though that be given as the title of his book.

therefore Follow, that all hypocrites know they arc so ?" AnJ he in effect asserts, " that men should look at such a qualification, as sanctifying grace, in themselves, and inquire whether they have it, or no, in order to determine whether they should present themselves to gospel ordinances :" For he greatly finds fault with me for suggesting, as if those of a different opinion from me supposed, that persons have no manner cf need to look at any such qualification in themselves, or at all inquire, whether they have it, in order to present themselves to sacraments. He refers to that passage in my book p. 55. " I cannot conceive what should move Philip to utter those words, or what he should aim art in them, if he at the same time supposed that the Eunuch had no manner of Deed to look at any such qualificauon in himself, or at all to inquire whether he had such a faith, or no, in order to determine whether he might present himself as the subject of baptism." It is plain the qualification I have respect to, is grace^oY saving faith. And so Mr. Williams himself understands me ; as appears by his reflections, p. 49. Where, after quoting this passage, he consigns me over to another judgment, for suggesting that my opposcrs hold what I had there expressed, and for "representing the matter, as if they looked on it as no matter whether a person coming to gospel ordinances had any grace or no, and that he had no manner of need to inquire any thing about his sincerity."*

• Novr let all who have been acquainted with the controversy between me and my people at Northampton, consider these things, which Mr. Williams earnestly insists do belong to his scheme ; and judge whether they We agreeable to the scheme which my opposers there have so vehemently and long contended for; yea, whether they arc not very opposite to it ; or whether in these things Mr. Williams has not intirely yielded up, yea, vehemently asserted the chief things concerning which they contested with me; and so, whether he has at all helped their cause by writing his book, or rather, on the contrary, has fought against them.

SECTION n.

Some of the plain consequences of the foregoing concessidns of Mr. Williams.

1. IF it be as Mr. Williams says, that " The church ought to admit none to their holy communion, in special ordinances, but visible saints, and that this visibility must be such as to a iud-ment of rational charity, makes them appear as real saints, and those that are admitted must be such as profess real saintship, gospel holiness, in distinction from moral sm-Ceriiy ;" then the ^vhole of my first argument, from the nature of a visibility ^h^profesdon of Christianity, is^ allowed by him, in both/zmmses and conseq2ie7ice. And indeed Mr. Williams does this not only consequentially, but he is express in it. In p. 4, taking notice of this argument, he says,« The sense and force of it wholly lies in this compass; A visible saint is one that to the view, appearance and judgment, of thi church, is a real saint ; and since none but visible saints are to be admitted by the church, therefore none are to be admitted but such as appear to the view and judgment of the church to be real saints." But these things, whith Mr. Williams himself allows as the sum of the argument, both premises and consequence, are expressly allowed by him in what there

follows.

2. If there must be a visibility and profession of real piety in distinction from moral sincerity, so that it can be truly said, as Mr. Williams says with discretive terras, and notes of discrimination, that " Not merely the one must be professed, BUT the other ; and that more than moral sincerity must be piofesscd," See. Then it follows (or rather it is the same thing) that men must profess religion with some discrimination or marks of difference in their words, distinguishing what is professed from moral sincerity ; contrary to what Mr. Williams strenuously and frequently asserts. (P. 6, 9, and many olher places) For if the profession is made in wordt

Vol. I. ^ V

that signify no difference^ then nothing different is signified or professed by those words ; and so nothing more ; contrary also to what Mr. Williams also asserts.

3. If it be as Mr. Williams says, that " The scripture has determined none ought to be admitted but such as make an open profession and declaration of an hearty consent to the terms of the covenant of grace, such as covenant with God with their whole hearts, and profess gospel holiness ;" Then the whole of my second argument, concerning explicit cove--nanting ivith God, is expressly allowed, in both premises and consequence ; though Mr. Williams seems at the same time with so much labor and earnestness, to militate against it. For the premises are, that all ought openly and explicitly to oivn God^s covenant, or consent to the terms of it : This is the same thing that he asserts as above. And the consequence, or thing which I inferred from it, was, that all that are admitted ought to make a profession of real Godliness: And this also he expressly and often allows.

4. Since it is supposed, that in order to admission, men ought to profess real friendship to Christ, and love to him above the ivorld, and to profess a proper respect to Christ in their hearts, as ivcll as a triie notion of him in their heads ; and that they ought to profess gospel holiness, and not merely moral sincerity : Therefore the whole of what belongs to my third argument, is allowed, both premises and consequence. The premises were, that the nature of things affords as much reason for professing a proper respect to Christ in the heart, as a true notion of him in the head : This he allows. What I endeavor to infer from hence, was, that therefore men ought to profess true piety, and not moral si?iceriiy only : And this is also allowed by him.

5. It appears that the whole of my fourth argument, both premises and consequence, is allowed. The premises were, that the scri/iture reckons all visible saints ivho are not truly pious, to he hypocrites : This Mr, Williams expressly allows, p. 25. The consequence I inferred, was, that visible saints are such as mukc a profession of true godliness, and not moral sincerity only : This also is very fully allowed by hinx, p. l'>9.

REPLY TO WILLIAMS. n\

6. Since it is supposed, that when Christ*s rules are attended, they that come to sacraments, do not knoiv themselves to be hyfiocrites^ but must look at such a qualijication in themselves^ at $race^ and make such a pretence and profess gospel holiness ; Therefore all is in effect allowed, that I endeavored from the latter part of the 7th chapter of Matthew, which was to shew that professing Christians in general, all those that said Lordy Lfjrd, both those that built on the sand^ and those that built on a rock, were such as imagined themselves to have a saving in» terest in Christ, and pretended to be his real disciples, and made such a profession. The same v/as v/hat I endeavored to shew from the parable of the ten Virgins. And therefore all that I argued from thence is in like manner allowed.

7. Hence in vain is all the opposition Mr. Williams makes to what I allege from the Acts of the Apostles, from chap. ii. from the story of the Jiimuch, and other parts of that book, concerning the manner and circumstances of the admission of members into the primitive Christian church, and the profession they made ; seeing he grants the main point I endeavor* ed to prove by it, viz.That they did make, and all adult persons that are admitted into the church, 7nust make a profession of something more than moral si7icerity, even gospel holiness.

8. Hence, in vain is all he says in opposition to my eighth argument, taken from the manner of the apostles treating and addressing the primitive churches in their epistles ; since he does either expressly or virtually grant each of those three things, which he himself reckons up as the sum of what 1 intend under that argument, viz. (1.) " That the apostles speak to the churches, and of them, as supposing and judging them to be gracious persons. (2.) That the members of these churches had such an opinion of themselves. (3.) That they had this judgment one of another." Mr. W^illiams allows all these. He abundantly allows and asserts, that the members of churches are such as arc supposed and judged, and rationally judged, to be gracious persons, by those that admit them ; that they are taken in under that notion, and

from respect to such a character appearing on them ; and that they are rationally judged to be so by their fellow Christians 5

at REPLY TO WILLIAMS.

pnd that they tnust look at such a character in fhemsclv^Hy ^x\d «)ust make such a /iretcncc,

9. Since Mr. Williams abundantly allows that visible Christians, must " Be believed in charity to be truly pious ; and that they are such as have the moral image of Christ appearing in them, and supposed to be in them, and that they arc to be loved on that account :'* Therefore very impertinent and inconsistent is the opposition he makes to my ninth argur ment, from the nature of that brotherly love required towards all visible Christians ; which was to shew, that visible Christians by the rule of Christ were to be n/i/irchcnded to be true Christians.

10. In like manner, vain and to no purpose is the orpposi-Uon he makes to my tenth argument, from the Nature of sacramental actiona^ supposed in their intent and signification to be a solemn profession of those things wherein real piety consists, viz. a cordial acceptance of Christ and his benefits ; from thence arguing, that a profession of these things is necessary ; and so inferring that those who perform these actions, should suppose themselves truly to accept of Christ : Since both these things are in effect granted, that communicants must judge that they have sanctifying grace, and also that they must profess gospel holiness, a compliance with the call of the gospel, and falling in with the terms of salvation proposed, &c,

11. In vain also is the opposition he makes to my eleventh argument, from 1 Cor. xi.28. " Let a man examine himself; and so let Irim eat." Inferring from thence, that a man ought to inquire concerning such a qualifu ation in himself, as grace, in order to know whether he may come to the sacrament of the Lord's supper. Since Mr. Williams himself plainly supposes this very thing, " That men ought to look at such 9 qualification in themselves, as grace, and to inquire whether they have it, in order to determine whether ihcy may present themselves to Christian sacraments.'*

12. If it be true, according to Mr. Williams's reprcscnta-tioT) of his own scheme, " That persons may not be admitted to sacrament', i.it n.„v, •, ro'i*!^ Mitl,cir being truly god-

REPLY TO WILLIAMS. ..\>

iy, and with respect to such a character appealing on them ; And that persons themselves had need to look at such a qualification in themselves, and inquire whether they have it, in order to determine whether they may come to sacraments ;'* it must be because if they find they have it not^ they may not come, or (which is the same thing) it is not lanvful for them to come. For it would be ridiculous to say that others must jook at such a qualification in them, and must not admit them but from respect to such a character on them ; and that they themselves also must look at such a qualification in themselves, and inquire whether they have it in order to determine whether they may come : When yet they maxj come whether they have it or no, and have as much of a lawful right without it, as with it. So that Mr, Williams has in efFeet determined against himself the grand point, which he himself insists on, as the point in dispute, according to the tvv.e state of the question. And therefore,

13. It follows from the foregoing concessions, that Mr. Williams is inconsistent with himself in all his arguments, that men may come to sacraments without such jj qualification or character as that of true piety, " Because God has given no certain rule by which sacraments may be restrained to ijuch ;* or Because that otherwise none might come but those that know they have such a character ;t or because the contrary doctrine tends to bring saints into great perplexities in their attendance on sacraments ;:j: or from the lawfulness of unregenerate men's attending other duties."!) If there be any force in this arguing from other duties to an attendance on sacraments, then the argument will infer, that men must not be admitted to other duties, but under the notion of their being truly godly, and from resfiect to such a character ajifiear-ing on them, tP'c —-as Mr. Williams insists with regard to Christian sacraments. And so if these things which Mr. Williams concedes and asserts, arc true, in vain is all arguing from " the like tendency in sacraments to convert nicn.

* See Mr. Williams's book p. io6. t Ibid. p.ic8. Xp. 120. || p. 123.

G74 REPLY TO WILLIAMS.

as in other duties :'*§ And in vain is it to argue the lawfulness of men's coniinj^ uiihout this character, " from their obligation to perform txternal covenant duties,^! and to carry themselves like stints :"** And in vain is all arguing from pretended bad consequences of the contrary doctrinc.ft

14. The opposition Mr. Williams makes to my argument from Isa. Ivi. especially those v.ords v. 5, 6. *' The sons of the stranger that join themselves to the Lord, to love the Lord and be his servants....will I bring into my holy mountain**.... To prove that none have a right in the sight of God to the privileges of the ('hristian church, but those that love God, and arc truly pious ; I say, the opi>osition Mr. Williams makes to this argument is frivolous, since he in effect grants the same thing (as above) yea, docs expressly allow, that they must make pretences of being God*s real friends, and loving God more than the vyorld. p. 36.

13. If it be true as Mr. Williams allows and abundantly asserts, " That in order to ]>ersons* being admitted to holy communion in special ordinances, the scripture has determined, that there must be an open profession and declaration of a person's believing, or of a ficrsoncl bclicx'in^^ in Christ {ivhich is the same thing) and of an hearty consent to the terms of the covenant of grace,* and that therein must be a profession of gospel lioliness ;" then avails nothing to the contrary that f^rcat argument of his, taken from the state oi bafitizcdinfants, That " They are already in the church, and in covenant, and are members in complete standing," &c. Aiui that therefore no owning the covenaiu or professing godliness can I>c demanded of them :t And in vain is all that he has said to prove this in his discourse on the Wheat and TQres.\

16. To what purpose is it, to object from the parable now mentioned, That the church ought not to go about to make a distinction between nvhcut and taresy in their admission of members, by pretending to discern the difference ? When it

^p. 126. Up. 128. *«p. iji. ++U, 131.

* See how Mr, William* e.\prfS!« himself p. j. + S«e eipccitlly, p. 3. * p. 99, »oo.

is so apparent, that there is no pretence to any proper discern-ing in the case, nor any other distinction pleaded, than what i» made by a judgment of charity. And when, according to Mr. Williams's own scheme, churches are obliged to make a distinction, in the rational judgment they pass, and to admit none but what they judge to be true saints ; so that those who are 'wheat, in the eye of their judgment, only are to be adnnitted, and such as are tares, in the eye of their judgment, are to be excluded.

17. What is said by Mr. Williams of the visible church's being the school of Christ, and men's being admitted into it as « Disciples or scholars, some of them in order to attain grace," (p. 81, and 83) is nothing to the purpose, if it be as Mr. Williams allows and asserts, that in order to be admitted into this school, they must be supposed in a reasonable judgment, to have this attainment already, and make a pretence to it, and a solemn profession of it, and must give moral evidence that they have it, and must be admitted into the school under no other notion than that of their bein^g already possessed of it.

18. If it be as Mr. Williams expressly says, " That persons are not visible saints without a credible profession, visibility and moral evidence, not only of moral sincerity, but true ho= liness," (p. 139.) then all is wholly insignificant and vain, that is said to prove, that the children of Israel were visible saints iprithout any evidence of such holiness, by reason of the idolatry and gross and open wickedness of vast multitudes of them who are yet called God's people : And so likewise, all that is said to prove that the members of the primitive Church had no other visibility of saintship than they, because they are grafted into the same olive : And also all that Mr. Williams has said to prove, that many of the members of the primitive churches wxre as grossly Avicked as they.

19. Since according to Mr. Williams the terms of admission to the Jewish ordinances, were " the same as lo Christian ordinances, the like profession and the same visibility of saint-ship required and no other ;** as he strenuously asserts, p. 57, €1, 65 ; it will therefore follow from his foregoing concession!*

.uicl assertion'), That none ucre by God*s appointmeni:, io come to tbc piibsover, and lo have their children circumcised, but '* such as openly professed and declared that they ^vere convinced ofthc trutli of (lod's word, and believed it with ail their hearts ; and professed a hearty consent to the terms cf (he covenant of grace : Such as covenanted with God with their whole hearts, and gave up all their hearts and lives to Christ, such as subjected themselves to Christ with their whole hearts, and gave up themselves to him to be ruled, taught, and led by him ; such as with all their hearts cast themselves on the mercy of God to enable them to keep covenant ; sucli as professed to'love God above the world, and professed more thaw common faith and moral sincerity, even true holiness, real piety ; and who gave moral evidence, that they had ;:uch a qualiBcation ; and were received to the passover, Sec. under that notion, and with respect to such a character appearing in them, and apprehended to be in them" And if these things are so, what is become of the argument from the passover and circumcision against the necessity ofthc qualifications I have in'.:isted on !

20. To what purpose does Mr. Williams insist (p. 98) " That we read not a word in scripture about John the Bap-list's making any inquiry, whether the people he baptized made a credible profession of true i)icty ?" When he himself insists that in order to admission to Chrisiian sacraments, « Men must make a credible profession of true piety." And why does he urge (p. 96, 97) That tlie profession the pcopla made which John baptized, did not imply that they had saving repentance, but only an engagement to repent, hereafter I \\\\cx\ he himself holds, that in order to admission to sacra-mcntti, men mUbt/2ro/£'s«'6'o;;^£'//j/>2^- utore than couitvm grace, and not oidy picniise it hereafter.

21. It make, nothing to any ix)int in controverby between ;Mr, Williams aad me, w ht iher Judas partook of the Lord's supper or no, since according to Mr. Williams's own fore-mentioned piintiples, as well as mine, he could not be admitted there ** under any other notion than that of being tnily pious, and fr'.m respect to such a character appearing on him"»

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and a credible profession of gospel holiness ;" and since he might not lawfully come without some qualifications he had hot, viz. such a friendship for Christ, as is above lukeivarmness, and above serving tivo Twas/^r*, Christ and mammon, and a giving up all his heart and life to Christ, and a real determination of his judgment and affections for Christ's word, &c.

22. If it be true, as Mr. Williams allows, that ministers and churches ought not to admit adult persons to sacraments, without a pious character appearing on them, and their profess^ ing and exhibiting moral evidence of gospel holiness, then no good argument can be brought against such a way of admission, from the success of ministers in another way, or in anyway whatsoever.

Besides these plain and obvious consequences of Mr. Williams's concessions, some other consequences will hereafter be observed under particular heads.

Thus Mr. Williams has not only abundantly given up the main point in that controversy I have lately been engaged in, and the main point which I have written in defence of; but he has in effect given up every point belonging to the whole controversy, every thing material insisted on through that whole book which he undertakes to answer. He has established every part of the scheme I have appeared in, and every particular argument I have used to confirm it ; and answered, and overthrown every argument which he brings or pretends to support against it. And I should have no further occasion to say any thing in reply to him, if he had not really-through great part of his performance, argued for other things, opposite to those that have been rehearsed, which he so strenuously insists belong to his scheme ; which arguing may seem to support another scheme, though nothing akin to his, any-otherwise than as his scheme is indeed a mixture of many schemes, one clashing with, and destroying another ; as will appear in the ensuing part of this reply.

srs REPLY TO WILLIAMS;

SECTION III.

TJie Inconsistence of the forementioned Concessions 'With the LaiDfuIness (j/'unsanctified Persons com^ ing to the Lord'^s Supper^ and their Right to Sa* craments in the sight of God.

MR. WILLIAMS in the book under consideration, which he entitles the true state of thc'que8tiony\T\%\s\% upon it that the question to be debated is the question Mr. Stoddard debated in his dispute with Dr. Mather ; in whose scheme Mr. Williams declares himself to be. Mr. Stoddard in his dispute with Dr. Mather asserted, «that it was lawful for some un-sanciificd men to come to the Lord's supper, and that they had a right so to do in the sight of God." And he declare* that this was the point in dispute between him and Dr. Mather ; as in JppcaU p. 20. •< That which I am to shew is, that some unsanctified men have a right before God to the Lord's supper." So Mr. Blake (who is so great an author with Mr. Williams) says, in his treatise on the covenant^ p. 244. « That faith whick is the condition of the promise, is not the condition in Foro dei (before God) of a title to the seal." And there (in the next p.) he insists, that <' it is a common faith, that is believed by men not justified," which gives this title. Agreeably to these things Mr. Williams says (p. 132) some men have " a lawful right to the sacrament without sanctification." Which is the same thing as to say, they have a right in the tight of God. Toy if they have no right in the sight of God to come to the Lord's supper, then it is not lawful in the sight of God that they should come.

Here I would lay down this as a -maxim ;

There is some inward religion and virtue or other, some sincerity of heart, cither moral or saving, that is necessary to a right to sacraments in the sight of God, and in order to a lawful coming to them. No man, I trust, will say, that a man has a right in God's sight, who has no sort of serioui-

REPLY TO WILLIAMS. S79

Bess of mind ; and that merely outward sounds and motions, give him this right in God*s sight, without regard to any property or quality of mind, and though this outward shew is joined with the most horrid and resolved secret irreliglon and wickedness. Mr. Williams in particular utterly disclaims auch doctrine as this in Sd and 4th pages of his preface, and always maintains that in order to men's lawful coming, they must be morally sincere ; as there in his preface, and also in p. 25,27, 30, 35, 111, In p. 115, he supposes, that if a man makes a doubt of his moral sincerity y no divine vjill advise him to (mme until he knows.

Having observed this, I now desire it may be considered, whether it be reasonable to suppose, as Mr. Williams does, (that God would give men that are without grace, a lawful right to sacraments, so that this qualification itself should be nothing necessary to a proper and rightful claim to these ordinances ; and yet that he would wholly forbid them to come, and others to admit them, without their making some pretence to it, and exhibiting moral evidence that they have it ; That moral sincerity is the qualification which by God's own appointment invests persons with a lawful right to sacraments, and that by his institution nothing more is requisite to a lawful right ; and yet that he has commanded them not to come, jior others to allow them to come, without making a profession of something more than moral sincerity, as Mr. Williams says. Mr. Williams supposes that God requires us, before ive admit persons, to seek credible evidence of true piety, and to see to it that we have reasonable ground to believe they have it; otherwise, not to allow them to come : And yet that God does not look on such a qualification requisite in itself, when all is done, and that he has given them as true and lawful u right to come without it, as with it. If God insists upon it, as Mr. Williams supposes, that members should be admitted under no other notion than of their being truly godly, and from reafiect to such a character afitiearing on them^ is it not plain, that God looks on such a character in itself requisite, in order to a persons's being a rightful subject of such a privilege ? If the want of this qualification does not in the least hinder a

person's lawful right to a thing, on what account can the want of an appearance of it and pretence to it, warrant and obhgc others to hinder his taking possession of that thing ?

That we should be obliged to require a credible pretence and evidence of the being of a thing, in order to a certain purpose, ihe being of which is not requisite to that purpose ; or that some evidence of a thing should be necessary, and yet "withal no necessity there should be any foundation of such evidence, in the being of the thing to be made evident ; that it should be necessary for us to seek evidence that something is true, and yet there be no need in order to the intended purpose, that there be any such truth to be made evident ; If these things are the dictates of common sense, I am willing all that are possessed of any degree of common sense should be judges.

If God has plainly revealed, that gospel holiness is not necessary in itself in order to men's lawful right to sacraments, as Mr. Williams greatly insists, then his churches need not believe it to be necessary ; yea, it is their duty to believe that it is not necessary<i as it is their duly to believe what God says to be true. But yet Mr. Williams holds, that God forbids his churches to admit any to sacraments, unless they first have some rational evidence obliging them to believe that they have gos/iel holiriess. Now how palpable is the inconsistence, that we must be obliged to believe men have a qualification in order to our suffering them to come, which yet at the same time we need not believe to be necessary for them to have in order to their coming, but which God requires us to believe to be unnecessary ? Or in other words, that God has made k. necessary for us to believe or suppose men are truly pious, in order to our lawfully allowing them to take the sacraments, and yet at the same time requires us to believe no such thing as their being pious is necessary in order to their lawfully taking the sacraments ?

Mr. Stoddard (whose principles Mr. Williams in preface, p. 3, declares himself to be fully established in) not only says, that some unsanctified men have" a ri-ht before (iod.lo iJic Lord'i Supper," but btronc^ly asserts, over and over,»' th^t

they are fit to be admitted to the Lord's Supper, that they are duly qualified, fit matter for church membership," (Appeal, p. 15, 16) and Mr.Williams argues that" such qualifications as some unsanctified men have, are sufficient to bring them into the church." Now if it be so, what business have we to demand evidence or a pretence of any thing further ? What case in the world can be mentioned parallel to it, in any nation or age ? Arethere any such laws or rugula-tions to be found in any society, nation, city or family, civil society, military or academic, stated society or occasional, that the society should be required to insist on some credible pretence and evidence of a certain qualification, in order to persons being admitted to the privileges of the society ; prohibiting their being admitted under any other notion than as persons possessed of that qualification, or nvithoiit a respect^ in their admission, to such a character appearing on them : And yet at the same time, by the laws of that very society, or the head of it, that qualification is not necessary ; but persons are declared, without any such qualification, to have a lawful RIGHT, to be FIT MATTER, to be DULY QUALIFIED, and to havc sufficient qualifications to be admitted to these privileges, without that qualification ?

If some men hare a right in the sight of God to sacraments, without true piety, and are^r, and duly qualified without it, in his sight, and by his institution; and yet the church must not admit them unless they are truly pious in their sight; then the eye of man must require higher terms, than the infinitely holy eye of God himself; they must look for something that the eye of God looks not for, and which he judges them duly qualified without,

Mr. Williams when speaking of the evidence, on which he supposes the church ought to judge persons to be real saints, from time to time adds, that on such evidence « the church is obliged, in their external carriage, to treat them as saints^ and admit them to the external privileges of the church." So p. 9, 12, &c. p. 13 and 14, and in other places. But what does he mean by treating them as saints, in admitting them to the external privileges of the church ? If sinners have as much

jMK REPLY TO WILLIAMS.

of a lawful right to these privileges, as saintaf then why is giv» ing them these privileges a treatinj^ them as saints^ any more than as sinners ? If it belongs to an ignorant child, to be ad» inkted into school, as much as one that is learned, then how is it treating him as one that is learned, to admit him ? Mr. Williams (p. 11) giving a reason why he that professes conviction of the truth of the gospel, &c. ought to be admitted to sacraments, says, <' though this conviction may be only by moral evidence and common illumination, yet the church Icnow not but it is done on a divine and gracious discovery." But how can this be a reason ? What if the church did know that it was not on a gracious discovery, if the man has a right in the sight of God without, and God has made it his duty to <fome to sacraments without ? Surely the church have no right to forbid him to do that which God has given him a right to do, and made it his duty to do ; as Mr. Stoddard says, (Doct. of Inst. Churches^ p. 20) " The church may not hinder any man from doing his duty.'*

Therefore if this be Mr. Stoddard*s question, " whether some unsanctified men may lawfully come to the Lord's supper," and if this be the grand point in dispute, the thing which Mr. Williams undertakes to maintain, as he often declare*, then it is most plainly evident, that in conceding and asserting those things foremeniioned, he does in effect abundantly giro up that which he himself insists on as the grand point in controversy ; and so makes void and vain all his own labor, and for hi^nself effectually confutes all that he has written.

BEPLY to WILLIAMS. S$i

SECTION IV.

Concerning Mr* Williams's Notion of a public Pro-i fession of Godliness in terms of an indeterminate rz/ic/double Signification,

ACCORDING to Mr. Williams the profession of godliness must be in words not of a determinate meaning, or « without any discrimination in the meaning of the words, obliging us to understand them of saving religion." P. 6, They must make an " open declaration of their sincere consent to the terms of the covenant, without any discrimination, by which it can be determined, that the consent signified by the words is a gracious consent." P. 9, And " without any marks of difference, or any distinction in the words, whereby we can te enabled to judge when they mean a saving faith, and when a different one." P. 10, 50 and 53, That" nothing should be expressed in the words of the profession, but what some unsanctified men may say, and speak true." P. 47, he supposes, that the primitive Christians in the profession they made of faith, did not speak only in that sense, viz. so as to signify justifying faith ; and that " the persons admitted did not understand that their profession was understood by those that admitted them, only in that sense." P. 58.

Agreeably to this notion of making a profession in words of indiscriminate meaning, and professing godliness without godliness, and yet speaking true, Mr. Williams, (in p. 44) allows, «that men must be by profession godly persons, in order to come to the sacrament;" and yet in the next sentence hp denies," that Christian grace itself is requisite in the person who is to come to the sacrament, or that the dictate of his conscience that he has it, is the thing that gives him a right to offer himself." And agreeably to this last clause,Mr. Stoddard (of whose opinion Mr. Williams professes himself fully to be) expressly maintains, that a man " may and ought to •ome to the Lord's supper, though he knows himself to be

SU REPLY TO U"ILUAMS.

in a natural condition." (Poc^. of Inst. Churches^ p. 21, secf also his sermon on this controversy, p. 13.) So that putting these things together, it must be agreeable to Mr. Williams's scheme, that a man has a riglu to make a profession of godliness, Avitliout having godliness, and without any dictate of his conscience that he has the thing he professes, yea though he knows he has it not! And all this is made out by the doctrine of professing godliness in words that arc ambiguous, and of two meanings.

This notion of a solemn profession of godliness, in words of a double meaning, nvithout aJiy marks of difference in their significa{lon^\%i\\c great peculiarity of Mr. Williams's scheme j and in nil his controversy with mc, this appears to bo the main hinge of the whole affair. Therefore I would particularly consider it.

And for the greater distinctness and clearness, I will lay down certain positions, as of most evident truth ; observing some of their no less plain and evident consequences.

Position I. Words declare or profess nothing any otherwise than by their signification: For to declare or profess someUiin^j^ by words, is to signify something by words.... And therefore if nothing is signified by words of a pretended profession, nothing is really professed ; and if something be professed, no more is professed than the w ords of the profession signify or import.

Position. II. If a man goes about, to declare or profess any particular thing by words which have no distinguishing signification, or without any signs or discriminating marks by w hicli men may be enabled to distinguish what he means, his words are vain to the pretended purpose, and wholly fail of answering the end of words, which is to convey the thing meant, to others' understanding, or to give notice to others of the tiling that is to be supposed or understood.*

• Tilt .Apostle Paul says, i Cor. xiv. 7, «♦ Evc.i things without life, giving 3omicl, whether pipe or harp, except they give a distinction in the loundi, how shall it be known what is piped or harped ?"—Mr. Locke »ay$, //-".. Und. Vol. 2. Edit. 7 p, 1C3. " He that uses words of any language without BisTiNCT ideas in hi^mind, to which hs applici them, doirs »o far as he us<-' them in discourse, cn!y rr.al-c a noise without any lensc or signification."

therefore to use words thus in common eonversation, is to act in a vain trifling manner, more like children than men : But to use words thus in the sacred services of God*s house, and solemn duties of his worship, is something much worse than children's play. But thus Mr. Williams expressly declares, words are to be used in a public profession of religion. He says (p. 10.) " And these words are so used in such cases, without any marks of difference, whereby we are enabled to judge when they mean a saving faith, and when a dif* ferent one."

Position III. A profession made in words that are either equivocal, or general, equally signifying several distinct things, without any marks of difference or distinction, by which we are enabled to judge which is meant, is not a profession or signification olamj one of those several things ; nor can they afford any rational ground of understanding or apprehending any fiarticular thing. Thus, for instance, if a man, using an equivocal term, should say, that such an evening a king was in that room, without any marks of difference or discrimination whatsoever, by which others could discern whether by a king, he meant the ruler of a kingdom, or a king used in a game of chess : The word thus used would be no declaration that the head of a kingdom was there at such a timo ; nor would they give any notice of any such thing to those to whom he spoke, or give them any rational ground to understand or judge any such thing.

Or if a man should use a general term^ comprehending various particular sorts, without at all distinguishing or pointing forth any one particular sort, he thereby professes no one particular sort. Thus if a man professes that he has metal in his pocket, not saying what sort of metal, whether gold, silver, brass, iron, lead, or tin ; his words are no profession that hd has gold.

So if a man professes sincerity or religion, designedly using terms of double signification, or (which comes to the same tiling) of general signification, equally signifying two entirely

Vol. L 3 A

distinct thlni^s, either moral ainccriCy^ or realp.iety^ his "v\'or(T§ are no profession of real piety ; he makes no credible profession, and indeed no profession at all o( gospel holiness.

Position IV. If a man who knows himself to be destitute of any certain qualification, yet makes a profession or pretence, in words of double meaning, equally signifying that qualification, and something else very different with a design to recommend himself to others* judgment, as possessed of that qualification, he is guilty of deceitful equivocation. This is the notion of deceitful equivocation, viz. the using words of double meaning, or capable of double application, with a design to induce others to judge something to be true, which is not true. But he that goes about to recommend himself by-such terms to others* opinion or judgment as bein^ what he at the same time knows he is not, endeavors to induce thent to believe what he knows is not true, which is to deceive them.*

But if the scheme which Mr. Williams undertakes to defend, were true, it would follow that such a kind of equivocation as this (be it far from us to suppose it) is what the infinitely wise and holy God has instituted to be publicly made use of in the solemn services of his house, as the very condition of persons* admission to the external privileges of his people ! For Mr. Williams abundantly asserts, that persons must be esteemed iz\ the judgment and apprehension of others to have true piety ; and that one thing that must be done in order to it, one thing pertaining to the moral evidence that recommends them to this judgment, is the profession they make of religion. (P. 5, 139, 47, 132, 44.) In p. 42, speaking of the profession of visible Christians, he has these words, «' And it is from the nature and purport of this profession, wc say, the church is to judge the members to be wise virgins or -what they make a show of." And Mr. Williams insists upon it that according to Christ's institution, this must be in

• " To aJvtnce a dubious proposition, knowing it will be underitooi in a sense difFrrcnt from whit you give it in your mind, is an equii(xatton, in breach of good faith ami »inccrity." Ummbcri's DiUionary^ undcc tin wo IJ equivocation.

words equally signifying true godliness, and something else, •without any discrimination or marks of difference. This is the scheme ! And certainly such a doctrine of deceitful equivocation in the public exercises of religion, is more agreeable to the principles and practices of a religion I am loth to name, than the true religion of Jesus Christ.

Mr. Williams says, p. 35, " 1 am at a loss to conceive Ivdw it will help the cause of truth to represent those who are of Mr. Stoddard's opinion, as teaching men that they enter into covenant with God with known and allowed guile.'* Supposing I had made such a representation, I can tell him how it would have helped the cause of truth (as it would be speaking nothing but the truth) if he be one of Mr. Stoddard's opinion (as he says he is) and represents his own opinion truly.

But let the unreasonableness of this notion of professing gospel holiness in words of two meanings, without any discrimination or mark of difference, be a little further considered. Since it is allowed that gospel holiness is the thing which is to be exhibited in the profession, and there are words which signify this by a determinate meaning, why must they needs be avoided, and words of doubtful and double signification only made use of r* Since the design of the profession is to exhibit to others* understanding that very thing.; if the proper and distinguishing names of that must nevertheless be avoided in the profession, and this, for that very reason, that they point forth to others understanding that very thing by a determinate meaning ; then we are brought to this gross absurdity, viz. That the end of a profession is to exhibit to others' understanding and reasonable judgment a jiarticu-lar qualification ; but at the same time such words only must be made use of as do not distinctly point forth to others* understanding and judgment that particular qualification. The church are to seek and demand a profession, that shall determine their rational judgment ; but yet are designedly to

♦ Mr. Williams (p. 6) speaks of a profession in terms of indiscriminate signification, when not contradicted in life, as " The sole entire evidence, which the church, as a church, is to have, by divine appointment, in ordcC\ ':o that public judgmeat it is to make of ihe saiutship of mcu.

avoid such a profession as shall determine their undemUmdingw* Be it far from us to attribute to the allwise God any such absurd and.inconsistent constitution.

Mr. Williams says, « Charity obliges the church to understand the ^vords of the professors in the most favorable sense.** But charity does not oblige us to understand their ^vords in any other sense than that in which they professedly use them. But in churches which professedly act on Mr. Williams's scheme (if any such there be) the professors who are admitted, professedly use ambiguous words, or words equally signifying two entirely distinct things, without discrimination or marks of difference ; and therefore charity obliges us to understand their words no otherwise, than as signifying that they have one ov other of those two things ; and not that they have one in particular : For their words do not signify this, in the sense they professedly use them. If a man that is indebted to me, professes that he has cither gold or brass, which he promises to pay me ; or if he uses an equivocal or general term, that equally, and without marks of difference, signifies either one or the other : Charity may oblige me to believe what he says, which is' that he has either gold or brass ; but no charity obliges me to believe that he has gold, which he does not say.

Mr. Williams, in his description of such a profession as Christ has instituted, in order to admission to sacraments, often mentions two things, viz. " A profession of something jiresent, a present believing in Christ, and cordial consent to the terms of the covenant of grace, 8cc, And a promise of something/i^.'ztr^'." And with regard to the latter he is very full in it, that what is promised for time to come is saving faith, repcrtance and obedience.^ Now what reason can be given why we should use words of double meaning in the former part of the profession more than in the latter. Seeing Mr. Williams allows that we must firrfrsis gospel holiness as well As/iromise it, and seeing wc may and must make use of wards of indisninjinatc and double meaning in professing

■» rrrfacf, p. 3, 5, 24, 25, 22, 7, ^8, 69.

present gospel holiness, why should we not do so too in promising what is future ; and so equivocate in our solemn vows

and oaths as the Papists do ? If Mr. Williams says it is very hard for men to discern the discrimination between moral sincerity and gospel holiness ; I answer there is as much need to discern the difference in order understandingly to promise gospel holiness with discrimination, as to firofcss it with discrimination.

Mr. Williams says, (p. 8) " It is a received rule among mankind^ in all public judgments, to interpret words in the most extensive and favorable sense, that the nature of the words or expressions will bear. I know not what he means : But if he means (as he must if he means any thing to the purpose) that it is a received rule amongst mankind, to trust or accept, or regard any professions or declarations that men make with professed design, in words of double and indiscriminate meaning, without any marks of difference by which their meaning can be known, for that very end that they may be used with a safe conscience, though they have no dictates of their own consciences, that they have that which others arc to believe they have ; I say, if this be a received rule' among mankind, it is a rule that mankind has lately received from Mr. Williams. Heretofore mankind, societies, or particular persons, would have been counted very foolish for regarding such professions. Is this the way in earthly kingdoms, in professions of allegiance to temporal princes, in order to their admission to the privileges of good subjects ? Do they chuse equivocal terms to put into their oaths of allegiance, to that end that men may use them and speak true, though they are secret enemies ? There are two competitors for the kingdom of this world, Christ and Satan : The design of a public profession of religion is, to declare on whfch side men are. And is it agreeable to the custom of mankind in such cases, to make laws that no other than ambiguous words shall be used or to accept of such in declarations of this kind ? There are two competitors for the kingdom of Greatbritain, king George, and the Pretender : Is it then the constitution of king George and the British Parliament, that men should lake

oaihs of allegiance, conirived in words of indeterminate Mgnt-iication, lo the end that nicn who arc in their licarts enemies to king George, and friends lo the Pretender, may use thcni •and speak true ? And certainly mankind, those of them thai liavc common sense, never in any afl'airs of life look on such professions worth a rush. Would Mr. Williams himself, if tried, in any affair wherein his temporal interest is concerned, trust such professions as these ? If any man that he has dealings with, should profess to him that he had ])awned for him, in a certain place, an hundred pounds, evidently, yea, professedly using the expression as an ambiguous one, so that there IS no understanding by it, what is pawned there, whether an liundred pound in money, or an hundred weight of stones : if he should inquire of the man what he meant, and he should reply, you have no business to search my hearty or to go ts turn wy heart inside out ; you are obliged in charity to understand my words in the most favorable se?ise ; would Mr. Williams in this case stick to his own rrccivcd rule ? Would he regard such a profession, or run the \enture of one six-fience upon it ? Would he not rather look on such a man as affronting him, and treating him as though he would make a fool of him ? And would not he know, that every body else Avo*.ild think him a fool, if he should suffer himself to be gulled by such professions, in things which concern his own private interest? And yet it seems, this is the Way in which he thinks he ought to conduct himself as a minister of Christ, and one entrusted by him in affairs wherein his honor and the interests of his kingdom are concerned.

And now I desire it may be judged by such as are possessed of human understanding, and are not diiiabled by prejudice from exercising it, whether this notion of Mr. Williams's of making a solemn profession of gospel holiness in words of indiscriminate rlieaning be not too adsurd to be received by the reason Ciod has given mankii.d. This peculiar notion of his is apparently the life and soul of his scheme ; the main pillar of his temple, on which the whole weight of the building rests, which if it be broken, the whole falls to the ground. For if tiiis notion of his be disapproved, then, inasmuch as it ia

i!efly to wiLLiAivrs. sn-

agreed, that true godliness must be professed it will follow^ that it must be professed in words properly signifying the thing by a determinate meaning, which therefore no ungodly ■men can use, and speak true ; and that therefore men must have true godliness in order to a right in the sight of God to make such profession, and to receive the privileges depending thereon : Which implies and infers all those principles of mine which Mr. Williams opposes in his book, and confutes all that he says in opposition to them.

SECTION V.

Shelving that Mr. Williams, in supposhg that un-sanctified Men may profess such things^ as he al-loivs must be professed^ and yet speak true, is in-consistent ijoith Mr. Stoddard, a fid with himself.

MR. WILLIAMS denies, that in order to men's being^^ admitted to sacraments, they need make any peculiar profes» sion,distinguished from what an unregenerate man may make> p. 44, 50, 6, 9, 10, 45, 46 and 53, or that they need to profess « any thing but what an unregenerate man may say, and speak true,*' p. 47. And that they need make no profession but what is " compatible with an unregenerate state, p. 8. And yet the reader has seen what things he says all must profess in order to come to sacraments. One thing he says they must profess, is " a real conviction of the heart, of the divine truth of God's word ; that they do sincerely and with all their hearts believe the gospel.'* And these things he says, are agreeable to the opinion of Mr. Stoddard, and the doctrine he taught, p. 32 and 36. Let us compare these things with the doctrine Mr. Stoddard tauc:ht. Mr, Stoddard taught, that natural men do not " believe the gospel." Jlen. of the Gosfi^ 89, That they " do r^ot properly believe' tl^e word of God.',^

Guide to Christy p. 26. That« they do not believe tlie testl-^ mony of God, do not lay weight on the word of God ; that they do not believe the report of the gospel.'* Safety of Afi, Edit. 2. p. 229. That ihey do " not receive God's testimony, nor lay weight on it." (Ibid p. 99, that " There is no man, how great soever his profession, how large soever his knowledge that continues in a natural condition, who thoroughly believes that truth ;" i. e. that men may be saved by Christ's righteousness. Ibid. p. 4 and 5. That "common illumination does,not convince men of the truth of the gospel." Benef of the Gosfi. p. 148, 149. How then could it be the doctrine Mr. Stoddard taught, that natural men may really and with all their hearts believe and be convinced of the truth of the gospel ?

And Mr. Williams himself in his sermons on Christ a King and JVilnesa, p. U4, 115, says, " man since the fall is naturally ignorant of divine truth, and an enemy to it, and full of prejudices against the truth." And says, further, Ibid, p. 1 H. " The renewing of the Holy Ghost makes an universal change of the heart and Hfe....He knows the doctrine contained in the bible in a new manner....Before he had a view of the truth as a doubtful ujicertain thing ; he received it as a thing which was probably true ;—and perhaps for the most part it appeared something likely to answer the end proposed. But now the gospel appears to him divinely true and rcal^ Ecc." But how do these things consist with men's being before conversion, sincerely and with all their hearts convinced of the divine truth of the gospel ? Can that be, and yet men vieiu it as a doubtful uncertain thing, it not yet appearing to them di^ vinrly true and real ?

Again, Mr. Williams supposes, that some unsanctificd men may speak true, and profess " an hearty consent to the terras of the covenant of grace, a compliance with the call of the gospel, submission to the proposals of it, satisfaction with that device for our salvation that is revealed in the gospel, and with the offer which God makes of himself to be our God in Christ Jesus, a fervent desire of Christ and the benefits of the covenant of grace, and an earnest purpose and resolution to

^eek salvation on the terms of it, (p. 11) and ^ falling in -with the terms of salvation proposed in the gospel, with a renouncing of all other ways (which he speaks of as agreeable to Mr. Stoddard's opinion, p. 32.) Quite contrary to the current doctrine of Calvinistic divines ; contrary to the opinion of Mr. Guthrie, whom he cites as a witness in his favor, (Pref. p. 4) who insists on satisfac ion with that device for our salvation which is revealed in the gospel, and with the offer which God makes of himself to be our God in Christ, as the peculiar nature of saving faith. And contrary to the principles of Mr. Perkins (another author he quotes as his voucher) delivered in these very Words, which Mr. Williams cites in the present point, (p. 11) *< That a desire of the favor and mercy of God in Christ, and the means to attain that favor, is a special grace of God, and hath the promise of blessedness :....That wicked men cannot sincerely desire these means of eternal W^Q^faith^ repentance^ mortification, reconciliation, &c '* And exceeding contrary to the constant doctrine of Mr. Stoddard, (though he says it was his opinion) who ever insisted, that all unconverted sinners under the gospel are so far from heartily consenting to the covenant of grace, and complying with the call of the gospel, and falling in with the terms of salvation proposed in it, renouncing all other ways, as Mr. Williams supposes, that they are wilful rejectors of Christ, despisers of the gospel, and obstinate refusers of offered mercy. So he says. " the man that has but common grace....sets himself against the way of salvation which God prescribes." jYat. of Sav. Conv. p. 10. " In awakened sinners, it is not merely from weakness, but from pride and sturdiness of spirit, that they do not come to Christ." Safety ofAfi. p. 229. And in other places he says, that it is " from the hardness and stubbornness of natural men*s hearts," that they do not comply with the gospel : That " there is a mighty opposition in their hearts to believe in Christ," because it is " cross to their haughty spirit : That they are enemies to this way of salvation : That they are dreadfully averse to come to Christ." See Book of 3 Sermons^ p. 84. Gmde to Christ, p. 55. Safety of Jp. p. 106, and 194.

Vol. I. 3 B

J94 REPLY TO WILLIAMS.

And this scheme of our author is in a no less glaring manner contrary to the doctrine of Mr. Williams himself, in his »ermon on Isa. xlv. 11. (p. 25, 26, 27. Speaking to those « whose natures remain unrenewed and unsanctified. Sec his words, p. 25, he says p. 27. " You are opposing all the means of your own deliverance and salvation. The offers of grace, the allurements and invitations of the great Saviour of the world, have all been ineftectual to persuade you to accept of deliverance from a slavery you are willingly held in. Nay, you strive against the liberty of the sons of God, and labor to find out all manner of difficuliieb and hindrances in the way of it. If you pray for it, you do not desire it should yet come, but would stay a while longer," And arc these the persons who can truly profess, that they comply with the call of the gospel, and submit to the proposals of itj and are satisfied with the device for our salvation, and with the offers of the gospel, and consent to the terms of the covenant of grace ivith all their hearts^ renouncing all other vays ?....It is not much more easy to make these things consist with what he says in his answer to Mr. Croswell, (p. 26.) lie there says, *' there is not a son nor daughter of Adam excluded from salvation, who will accept Christ upon God's offer, and take him in his person and offices, and whole work of redemption, to be their Saviour, and they find themselves willing to accept of Chiistasso offered to them, and pleased WITH THAT DEVICE for their salvation, and heartily choosing him to be to them and in them, wisdom, righteousness, sancli-fication, and redemption." See also to the same purpose, Ibid, p. 32, 33, and 94.

Mr. Williams, though he holds, that it is lawful for some unsanctified men to conae to sacramcnts,yet supposes it not to be lawful for those that arc lukewarm in religion to come. p. 35. So that according to his scheme, some unsanciiSed professors are above iukcwarmness ; that is to say, their hearts within them are truly hot or fervent with Christian zeal, and they ^^vlch as Christ will never spue out of his mouth ; in a great inconsistence whh the scripture. He suggests, that it in an injury done to the cause of truth, in me, to rcprc-

REPLY TO WILLIAMS. S^s

sent Mr. Stoddard as beingof another opinion, (p. 35) but let UB see whether such a representation be an injury to truth or fiO. Mr. Stoddard taught, that natural men have " no sincerity in fhem." Guide to Christ jS. 60, 61. That « their hearts are dead as a stone that there is no disposition or inclination to any thing that is good, but a total emptiness of all goodness," Ibid. p. 63. That « some of them have considerable shews of goodness, there is an appearance of good desires, &c. but there is nothing of goodness in all this , that all they do is in hypocrisy," Benef. of the Gosfi. 73* That '* they are acted by a lust of selflove in all their religion : If they ard *Wept and garnished, they are empty : There may be some similitude of faith and love, but no reality, not a spark of goodness in their hearts ; though corruption may be restrained, yet it reigns.** He speaks abundantly to the same purpose in his sermon, entitled, Katural men are under the government of selfove.

And Mr. Williams himself in his sermon on Psal. xci. 1. describing carnal men, by which he means the same with unconverted men (as is evident through the book, particularly p. 36) he says, p. 27, 28. That to such " religion looks like i dull, unpleasant kind of exercise, and so different from the sen=iual joys and pleasures which they choose, that they hate to set about it, as long as they dare let it alone ; and would do as little as ever they can at it : That when they durst not let it alone any longer, they set about it, but would fain dispatch it as soon^ and as easily as they can ; because it seems to them a miserable^ uncomfortable sort of life. Ask your own conscience (says he) see if this be not the truth of the case." Now let the reader judge, whether this be a description of persons whom it would be injurious to represent as having nothing above lukenvarmness.

Another thing, which Mr, Williams supposes must be professed in order to come to sacraments, and therefore according to him is what an unsanctified man can profess, and speak true, is, "That they with all their hearts cast themselves upon the mercy of God, to help them to keep covenant." P. 31 an^ 32. And yet elsewhere he mentions a depending on

Christ for things of this nature, as a discriminating mark of a true Christian. Scr. on Chriat a kint^ and witness^ p. 19. Under a use of examination, he there says, ^' Do you depend on Christ to protect you from all your spiiitual enemies, to ics-lore you to holiness, to subdue all your heart to the \\'\\\ of God, to make you partakers of his iniat^e and moral perfections, and in that >vay to preserve and lead you to your true perfection and eternal happiness ?'*

Mr, Williams supposes, p. 36, that the profession men must make in order to come to sacraments, implies real friencUJiiti to God, " loving God more than his enemies, loving him above the world ;*' and therefore according to Mr. Williams, unsanctified men may make this profession also, and speak true ; contrary to the whole current of scripture, which represents unsanctified men as " the enemies of God, those that have not the love of God in them, under the power of a carnal mind, &c.'* And contrary to the unanimous voice of all sound divines, yea,of the whole Christian world. Mr. Williams in the forementioncd place blames mc,lhat I had intimated (as he supposes) that the profession which Mr. Stoddard taught to be necessary, did not imply '' real friendship, and loving God above his enemies, and above the world." Let us then compare this with Mr. Stoddard's doctrine, as that is extant in his writings. He speaks of it as a " property of saving grace, wherein it specifically differs from common grace, that a true love to God prizes God above all the world. Xat. of Cojiv. p. 7. " That every natural man prefers vain and base things before God." Ibid. p. 96. *' That they arc all enemies to God, and the very being of (iod." Ibid. p. 5, and 97. *' That their hearts are full of enmity to God." Ibid. p. 55. " That they have an aversion to those gracious actions of loving God, and trusiing in Christ, and are under the dominion of a contrary inclination." Ibid. p. 67. " That those of them whose consciences are enlightened, and are reforming their lives, have no love ; and that it is a burden to them that they suspect there is such a God, that they wish there was not such an one. And that they are haters of God, and arc so addicted to their own interest, that ihcy have a bitter spirit towards GotJ;

iiave an ill affection to him, and are adversaries to his felici" ty." Ibid. p. 97. Three Serin, p. 38, 39. " That they are governed by a spirit of selflove, and are wholly destitute of love to God ; that some of them do confess that they have but little love to God ; but incleed they have not one spark of love to God in their hearts. Three Serm. p. 48. That they set their

interest at the right hand of God's glory as if God's honor

Avere not to be regarded, compared with their interest, &c. &c." Ibid. p. 62, 63.

So Mr. Williams himself (CAm^ a king and ivii7ies8,\i. 145.) plainly supposes, that before conversion, men love the world more than God. For, speaking of the nature of the change wrought in conversion, he says, " things are quite turned a-bout, God and Christ are got into the place the world had before." Again (/6zV/. p. 18.) he says, " You must know that there is no man who is not either a true subject to Christ, or his enemy. That man who does not submit to Christ as his King and Lord, by bearing true faith and allegiance to him> is the enemy of Christ and his kingdom. Such are all they who will not depend on him, believe in him, give up themselves, and all to him," And again, p. 106, 107. " Man, since the fall, has a natural unlikeness to God, and hates the holiness and purity of the divine nature." And in his sermon on Isa. xlv. 11. he says, to his hearers, " If your nature remain unrenewed and unsanctified—you are the enemies of God and Christ by wicked works, and an impure heart." But yet now it seems, some of these may profess real friendship, to Christ and loving him above the ivorld^ and speak true.

And these things are no less inconsistent with what Mt;. Williams says in the very book under consideration. He here says, p. 36. " Why should any divine now tell us, that these same professions do not imply that there are any pretences of any real friendship, that they import no pretence of loving God more, yea, not so much as his enemies, no pretence to love God above the world ?" When he himself is the divine that tells us so, or plainly supposes so in this very book of his. I"or, in p. 8, 9, having mentioned the profession communicants may be required to make, he then says, that

^ such a profession contaii*.s all that is essenlial to tnie rclij^-ion in it; and if this is the fruit of the iovc of (iod, it is true godliness :" Plainly supposin?^, that persons may have these thinj^s without the love of God ; as the reader will see more evidently if he views the place. So that tht? profession must imply real friendship, and love to (iod, even al?ove the world ; and yet must contain only such tlilnp;s aS" may be wiih or with* out the love of God, indiscriminately.

Mr. Williams allows, that in order to come to sacramentd Tfien ought to profess a " subjection to Christ with all their hearts, p. 10, and to be devoted to tlie service of God, p. 49, and to give up themselves to Christ,to be taught, ruled and led by him in a gospel way t» salvation." P. 31 and 32. And though he and Mr. vStoddard taught, that it is lawful for some unsanctified men to come to sacraments, yet Mr. Williams supposes it to be unlawful for any to cotne to sacraments serving two masters ; and says, Mr. Stoddard taught that they ought to covenant with God with their whole hearts, and give up all their hearts and lives to Christ.'* We aro therefore to understand Mr. Williams, that some unsanctified men can profess all these things, and fffieak true. Strange doctrine for a Christian divine 1 Let us see whether Mr. Stoddard taught such doctrine. He taught that " faith in Christ is the first act of obedience, that any sinner does perform ; that it is by faith that a man first gives himself to be God's servant." Safety of Afu p. 238, 229. That " all those that are not converted, are under the dominion of sin, enemies to God." Ibid, p. 5. That " there is no obedience to God in what they do," who have only common grace ; that *' they do not attend the will of (iod." Ibid, p. 7. That " all ungodly men are servants ofSatun, and live in a way of rebellion against God." Ibid. 94. That " they ure enemies to the authority of God ; to the wisdom, power and justice of God, yta, to the very Being of God ; they have a preparedness of heart to all wickedness thai is committed in the world, if God did not restrain ti^em ; that if ihey were in the circumHlancesthat the fallen angels are in, they would be as the very devils ; Ibid. p. 95, that their hearts arc like the

hearts of devils, as full of sin as a toad is full of poison, hav-* ing no inclination to any thing that is good." Guide to Christy p. 68, see also Benef. of the Gosfi. p. 103. That « they utterly nef:;lect the end they were made for, and make it their business to serve themselves ; they care not virhether God's glory sinks or swims.'* Three Serm, p. 62. That « they hate God, because God crosses them in his laws." Ibid. p. 38. These are the men, which Mr. Williams supposes must, and may (some of them) truly profess a subjection to Christ with all their hearts, and to be devoted to Christ ; antl the men which he would bear us in hand, that Mr. Stoddard taught, might covenant with God with their whole hearts, and give up all their hearts and lives to Christ. Mr. Stoddard taught, that " Men that have but common grace, go quite in another path than that which God directs to."—That " they set themselves against the way of salvation God prescribes ;" Safety. p. 10. That " man in his natural state is an enemy to th« way of salvation ;" That '* he is an enemy to the law of God, and the gospel of Jesus Christ." Ibid. p. 106.

But yet these, if we believe Mr. Williams, may truly profess a subjection to Christ with all their hearts, and give up themselves to him, to be taught, ruled, and led by him in a gospel way of salvation. Yet if we believe him, we must have the trouble of disbelieving him again ; for in these things he is as inconsistent with himself, as he is with Mr. Stoddard. For in his Sermon on Isa. xlv. 11, p. 26, 27, he says to those whose natures are zmrenewed and unsanctified, " If you are without Christ, you are in a state of slavery to sin, led about of divers lusts,f and under the reigning power and dominion of your corruptions, which debase your soula and bring them down from the dignity of th«ir nature, to the vilest, most shameful and accursed bondage. And by means of sin ye are in bondage to the devil, the most hateful and accursed enemy of God and your own souls ; and are opposing all the means of your own deliverance. The offers of grace»

+ And yet now it seems, some such do 8trv«biitww master, an<i give utv tlicroselvfis t» Christ to ^m led by bim.

the calls nnd invitations of the t^ospcl have been ineffectual tor persuade you to accept of deliverance from a slavery you are viUini^ly held in. Nay you strive ai^ainst the liberty of ih« 8ons of (iod.** And yet some of these are (if we believe what Mr. Williams now says) such as arc subject to Christ with all their hearts, give up all their hearts and lives to Christ, and give up themselves to be taught, ruled, and led by him in a gospel way to salvation. Mr. Williams, in his sermons on Christ a King and IVitness^ p. 18, under a use of cxammation is giving marks of trial, says, " Have you unreservedly given up your souls and bodies to hini ? [viz Christ] you must be all Christ's and have no other master. You must be given to him without reserve, both in body and spirit, w hich are his." But now it seems these are no discriminating evidences of true piety : He says, p. 118, "A man naturally hates God should reign." And p. 119, speaking of the natural man, he says, " He hates to be controled, and in all things subjected to (iod. ....He really owns no God but himself.'* But if so, then certainly he is not subject to God with all his heart.

Our author in the book more especially attended to, says, p. ni. He " knows of nobody who has any controversy with me in ivhat he calls my loose way of arguing," in my saying, « The nature of things seems to afford no good reason why the people of Ciirist should not openly profess a proper respect to him in their hearts, as well as a true notion of him in their heads." And then in that and the following page, proceeds to shew what respect Mr. Stoddard, and those that think with him, suppose men mubt profess in order to come to the Lord's supper ; and in p 33, speaks of such a profession as equally honorable to Christ with a profession of savmg grace. And as according to Mr. Williams, no profession, discriminating what is professed from common grace, ran be required, so common grace must be supposed to be a firoficr rcsficct to Christ in the heart. Now let us see what Mr. Stoddard says. " There is (says he) an opposition between saving and common grace ;....they have a contrariety one to another, and are at war one with the other, ami would destroy one the other. Common graces are lists, and do oppose saving grace."

(Mit. ofSav. Ccmv. p. 9.) « Men that are in a natural condition such of them as are addicted to morality and religion,

are serving their lusts therein. The most orderly, natural men do live an ungodly life ; yea their very religicn is iniqui' ti/.'* flbid, p. 96, 97.) " Their best works are not only sinful, hui/iro/ierly sins ; they are acted by a spirit ^f lust in all that they do." (Saf. of Apiu p. 163.) <' Moral virtues do not render men acceptable to God ; for though they look like virtues, yet they are lusts." f /6?V/. p. 81.) Now the question plainly is, whether I^ust can be a proper respect to Christ in the heart ? And, whether 2< profession which implies no more in it, be equally honorable to Christ, as a credible profession of a gracious respect to him ?

SECTION VL

Concerning visibility, xmthout apparent probability*

MR. STODDARD, (Appeal p. 16) says thus : "Such persons as the apostles did admit into gospel churches, are ft to be admitted into them ; but they admitted many that had not a thorough work of regeneration. Indeed by the rule that God has given for admissions, if carefully attended, inore unconverted persons will be admitted, than converted."

This passage I took notice of in my book, where I say, " I would humbly inquire, how those visible qualifications can be the ground of a rational judgment, that a person is circumcised in heart, which nevertheless, at the same time, we are sensible, are so far from being probable signs of it, that they are more frequently without it, than with it," Sec. This seems to be a terrible thing in Mr. Williams's way, which he strikes at f'om lime to time ; and is an impediment, he boggles at exceedingly. One while he pretends, he can give a sufficient answer ; p. T, 8. At another time he pretends, that I remove the diiriculty myself; p. 12. Then again, in the same

Vol. I. 3C

page he pretends to solve the difficuUy ; and then in the next page pretends, that if the case be as I say, " That we cannot form a rational judgment that a thing is, which at the same time, and under that degree of light we then stand in, it is more probable is a mistaken one, than not,'* yet it can argue nothing to the case ; seeing the judgment we do form, is directed by a rule which is appointed for us. But still, as if not satisfied with these answers and remarks, he seems afterwards to suggest that Mr. Stoddard did not express this as hit onvn sentiment, but as Mr. Cotton's, as a gentleman of the same principles with Mr. Mather, using it as ari^umcrituin ad hominem. See p. 33.

In p. 34, he expressly says, " Mr. Stoddard does not say, that when the rule which God has given for admissions is carefully attended, it leaves reason to believe, that the greater part of those who are admitted, are ene?nies to God, &c.'* [True, he does not say this in terms ; but he says, " More unconverted persons will be admitted than converted ;" which is equivalent.] And in p. 133, Mr. Williams presumes confidently to affirm, that" Mr. Stoddard says this [the thing fore-mentioned] not A'ith peculiar relation to his own scheme, but only as an application of a saying of Mr. Cotton's, who was of a different opinion, and said upon a different scheme ; to shew that upon their own principles, the matter will not be mended." But this is contrary to the most plain fact. For Mr. Stoddard having said " The apostles admitted many unconverted,'* he immediately adds the passage in dispute, " Indeed by the rule," &c. plainly expressing his own sentiment ; though he back*8 it with a saying of Mr. Cotton. So Mr. Cotton*s words come in as a confirmatior^ of Mr. Stoddard's ; and not Mr. Stoddard's as an apfdication of Mr. Cotton's. However, Mr. Williams delivers the same sentiment as his own, once and again in his book : He delivers it as his own sentiment, p. 34, " That probably many more hypocrites, than real saints, do make such a profession, as that which must be accepted." He delivers it as his own sentiment, p. 6li That " The apostles judged it Hkely that of the Christians taken into the church under their direction, as many were hypocrites

in proportion to their number, as of those that were taken into the Jewish church." And as to the latter, he delivers it as his sentiment, p. 24, that " The body of the people were not regenerate." So that, according to his own sentiments, when the ApostoKc rule of taking in is observed, the body of those who are admitted will be hypocrites.

Now therefore, I desire that this matter may be examined to the very bottom. And here let it be considered, whether the truth of the following things are not incontestable.

1. If indeed by the rule God has given for admissions, when it is carefully attended, more unconverted i^ersons will be admitte<:l than converted ; then it will follow, that just such a visibility, or visible appearance of saintship as the rule requires^ is more frequently without real saintship than with it.

2. If Mr. Stoddard and Mr, Williams had just reason from the holy scripture, and divine Providence to think thus, and to publish such a sentiment, and the Christian church has good reason to believe them ; then God has given the Christian church in its present state (dark and imperfect as it is) good reason to think so too.

3. If Christ, by the rule he has given for admissions, requires his churches to receive such a visibility or appearance, which he has given the same churches, at the same time, reason to judge to be an appearance, that/or the most fiart is without godliness, or more frequently connected with ungodliness ; then he requires them to receive such an appearance, as he at the same time has given them reason to think does not imply a probability of godliness, but is attended rather with a probability of ungodliness. For that is the notion of probability : Jin appearance^ ivhich^ so far as ive have means tojudge^ is for the most part connected with the thing* Therefore the sign or appearance, let it be what it will, implies a probability

* Mr. Locke thus defina probability f Hum. Und. 7th edit 8vo. vol 2, p. '73 ) '* Pr:.bability is nothing but the appearance of such an agreement or disagreement, by the intervention of proofs, whose connexion is not constant and immutable, or at least is not perceived to be so ; but is, or appears rOR THE MOST PART to be so ; and is enough to induce the mind to judge the proposition to be true, or false, rather than the cojitrary."

oflliat, ^vhich we have reason to think it is for the j/ic/.s/ /lari connected or attended witli. Where there is only probability ivilhout certainly, there is w. peraclvcnturr in the case on both sides ; or in vulgar lungua^^^c, the supposition on each side stands a chance to be true : lUit that side which most commonly proves true in such a case, stands the best chance ; and therefore properly on that side lies the probuhilifij.

4. That cannot be a crtdible visibility or appearance, which is not a probable appearance. To say a thing is credible and Y\o\. probable^ is a contradiction. And it is impossible rationally to judge a thing true, and at the same lime rationally to judge a thing most probably not true. Therefore it is absurd (not to say worse) to talk of any divme institution thus to judge. It would be to suppose, that God by his institution has made that judgment rational, which he at the same time makes improbable, and therefore irrational.

This notion of admitting members into the church of Christ without and against prcbabilitu of true piety, is not only very inconsistent with itself, but very inconsistent with v.hai the common light of mankind teaches in their dealings one with another. Common Sense teaches all mankind, in admission of members into societies, at least societies formed for very great and imi)ortant purposes, to admit none but those, concerning whom there is an apparent probability^ that they arc the hearty friends of the society, and of the main designs and interests of it ; and especially not to admit such, concerning whom there is a greater probability of their being habitual, fixed enemies. But thus it is according to Mr. Stoddard's and Mr. Williams's doctrine, as well as the doctrine of the scripture, with all laitaiictijied men in regard to the church of Christ : They are enemies to the head of the society, enemies to his honor and authority, and the work of salvation in the way of the gospel ; the upholding

And Mr. Williams hiiricU, p. 139, says, " 'Tis moral evidence of gospel sincerity, which God's word makes the church's rule," &c. Now, does such an auptarancc, as wc have rrason ai the same time to think is more ft t-r^ucnlly without gospel holincfs than with it, amount to moral cridrncc ©^ £Ojpcl sincerity ?

and promoting of which is the main design of the society. The church is represented in scripture as the household of God, that arc in a peculiar manner intrusted with the care of his name and honor in the world, the interests of his kingdom, the care of his jewels and most precious things : And would not common sense teach an earthly prince not to admit into his household such, as he had no reason to look upon so much as probable friends and loyal subjects in their hearts ; but rather friends and slaves in their hearts to his enemies, and competitors for his crown and dignity ? The visible church of Christ is often represented as his city and his armxj. Now would not common sense teach the inhabitants of a besieged city to open the gates to none, but those concerning whom there is at least an afifmrcnt probability of their not being enemies ? And would any imagine, that in a militant state of things, it is a likely way to promote the interest of the war, to fill up the army with such as are more likely to be on the enemy's side in their hearts, than on the side of their lawful and rightful prince, and his faithful soldiers and subjects ?

SECTION VII.

Concerning the Lord^s Supper''s being a converting ordinance,

THOUGH Mr. Williams holds, that none are to be admitted to the Lord's supper, but such as make a credible pretence or profession of real godliness^ and are to be admitted under that notion, and with respect to such a character appearing on them ; yet he holds at the same time, that the Lord's supper is a converting ordinance, an ordinance designed for the bringing of some men that have not such a character, to be of such a character. P. 14, 15, 35, 83, 100, 101, 126, 127. It is evident that the meaning of those divines who speak of the Jliord's supper as a converting ordinance, is not merely that

God in his sovereign Providence will use it as an occamon of the converfaion of some ; but that it is a converting meaii^ by hi.s inalitution [fivrn to mcu, appointing them to use it for this purpose. Tlius Mr. Stoddard expressly declares, " That the lord's supper is institutkd to be a means of regeneration, (Doc. of hist. C/mrc/u's^Yi. 22.) Instiiuted for the conversion of sinners, as well as the confirmation of saints ; Jji/ualy p. 70, 71. That the direct end of it is conversion, when, the subject that it is administered unto stands in need of conversion." Ibid. p. 73, 74. And thus Mr. Williams,after Mr. Stoddard, speaks of the Lord's supper " as by Christ's appointment a proper means of the conversion" of some that are unconverted ; p. 100, 101. So he speaks of it as i/u/irwffc/for the conversion of sinners, through p. 126 and 127.

Now if so, what need of men's being to rational charity converted already, in order to their coming to the Lord's supper ? Is it reasonable to suppose God would institute this ordinance (Urcctbj for that r;?^, that sinners might be converted hy it ; and then charge his minigtcrs and churches not to admit any that they had not reasonable ground to think v, crc converted already .^....?»Ir. Williams, in p. 83, supposes two ends of Christ's appointing the communion of the Christian church ; " that such as have grace already should be under proper advantages to gain more, and that those who have none, should be under proper advantages to attain grace." But this ill consists with other parts of his scheme. If a king should erect a hoajntal for the help of the poor, and therein has two ends ; owt', the nourishing of such as arc in health, and the other., the healing of the sick ; and furnishes the hospital accordingly, with proper food fpr the healthy, and proper remedies for lT)c sick : liut at the same time charges the officers, to whom he commits the rare of the hospital, by no means to admit auy, unless it be under a notion of their being in health, and from refifiect to such a {qualification in thcm^ and unless they have rraao}i(ib(e ground.^ and moral nndence^ to induce them to believe that they arc well; And if this pretence should be made to justify such a conduct, that the hospital was indeed designed for the healing of the sick, yet it was designed to confer this

bettefit only on such diseased people as were hyfiocrites^ and ttiade a firofe&sion afid firetence of being in health ; -will arty man presume to say, that such a conduct is agreeable to the dictates of the understanding of rational beings ? And to suppose, that such should be the conduct of the infinitely wise God, is as unscriptural, as it is unreasonable. We often read in God*5 word, of men's being convinced of their wickedness and confessing their sins, as a way to be healed and cleansed from sin : But where do we read of men's pretending to more goodness than they have, and making an hypocritical profession and show of goodness, in order lo their becoming good men i* Where have we a divine institution, that any who are ivoivcs should put on .<il:ec/i*s clothings and so come to his people, that they may l)elievc them to be .sheefi^ and under this notion receive them into the flock, to the end that they may truly become of his she&/i ?

But to examine this matter, of the Lord's supper being a converting ordinance to ungodly men professing godliness, a little more exactly. If Christ has appointed the Lord's supper to be a converting oVdinance to some such as these, then he has appointed it either only for such of them as are mistaken, and think themselves god/y when they are not; or he has appointed it not only for such, but also for such as are sensible they are ungodly.

If the former, if it be appointed as a converting ordinance only for such as are mistaken, and think themselves godly, or

* Mr. Williams (P. 42.) owns, that persons must make a •'profession v/herein they make a shew of being wise virgins," in order to come into the visible Church. And (p. 35) Ke owns, that *» all visible saints who are not truly pious, are Hypocrites." Again, it may be observed, he abundantly insists, that men who have nd more than common grace and moral sincerity, may lawfully come to sacratnents ; and yet by what he says (p. 35 ) they must profess more. So that men who have no more must profess more ; and this it seems, according to divine institution! Again he says (p-35.) That one end God designed by appointing men to be brought into the Church, is», that through divine grace, they might effectually be brought to Christ, " to give him the whole possession of their hearts ; and yet in the very next paragraph (p. 35. &. 36. ) he speaks of it as unlawful for men to come to sacra-mfnts till thev " 2ive up all their hearts to Christ.

converted ; then here is an institution of Chiist, "vvbich nevei' can, in any one instance, be made use of to the end for whicli he has appoinicd men to use it. It cannot be made use oi for this end by those who admit members, and*administer the ordinance : Tor they, as Mr. Williams says, must admit none but such as they are bound by the rule of Christ to look upon as godly men already, and to administer the sacrament to them under that iiotinriy and with respect to such a character. Neither can it be made use of to such a purpose by any of the co7nniunican(8 : For by the supposition, they must be all such as think they are converted already, and also come under that notion. So that by this scheme of things, here is an institution appointed to be upheld and used in the church, which the institution itself makes void and impossible. For, as was observed before, the notion of a converting ordinance has not a reference to any secret decree of God, how he in his sovereign pleasure nrill sometimes use it : But to his institution given to men, appointing the end for which they should use it. Therefore, on the present supposition, the institution ap-poins the Lord's supper to be used in some cases for the conversion of sinners, but at the same time forbids its beinc^ cither given or received under any other notion than that of the communicant's being converted already : Which is in cfTect to forbid its being either given or received for the conversion of the communicant, in any one instance. So that the institution efFectualiy destroys and disannuls itself. But God forbid, that we should ascribe any such inconsistent institutions to the divine head of the church I

Or if the other part of the disjunction be taken, and it be said, the Lord's supper is appointed for the conversion of some that are sensible that they arc ungodly or unconverted, the consequence is no less absurd, on Mr. Wiliams's principleii. For then the scheme is this. The institution requires some men to make a pretence of real piety^ and to make a public, solemn profession of gos/irl holiness, which at the same lime they arc seuiibir ihey have none of; and this, to the end that others may look upon iliem to be real saints and receive them to the Lord's supper under that notion : Not putting on a dis-

guise, aiid making a shew of what they have not, through mistake, hut doing it consciously and wilfully, to the honor and glory of God : And all this strictly required of them, as the instiiiited means of their becoming real saints, and the children of God !

Mr. Williams says, p. 14. " Si!ice it is God's will, that his church should admit all such visible saints (viz. such as he had been speaking of) it follows that the Lord's supper is a converting^ ordinance to such of them as are unconverted.'' But Mr. Williams is mistaken as to his consequence. The Lord's supper is not instituted to be a converting ordinance to all unconverted men, whom it is God's will the church should admit. For it may be the church's duty, and so God's will, to admit those that live secretly in the grossest wickedness, as adultery, buggery, deism, Sec. Such men as these may make a fair profession, and the church may be ignorant of their secret wickedness, and therefore may have no warrant to reject them : But yet it will not follow, that God by his institution has given such a lawful right to the Lord's supper, having appointed it to be a converting ordinance to them.

SECTION VIII.

'The Notion of moral Sincerity's being the S^alification which gives a lawful Right to Christian Sacraments^ examined,

THOUGH our author disdains the imputation of any ^juch notion, as that of men's being called visible and professed saints from respect to a visibility and profession of moral sincerity : Yet it is manifest, that in his scheme (whether consistently or no, others must judge) moral sincerity is the qualification which entitles, and gives a lawful right, to sacraments. For he holds, that it is lawful for unsanctificd men who have

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this qualification, to come to sacraments ; and that it is n«t lawful for them to come without it. Therefore I desire this notion may be thoroughly examined.

And for the greater clearness, let it be observed what «jn-cerity in general is. Now sincerity, in the general notion of it, is an honest conformity of some ftrojhssion or outvxird shew of some inrcard firoperty or act ofmind^ to the truth and reality of it. If there be shew or pretence of what is not, and haft no real existence, then the pretence is altogether vain ; it is only a pretence, and nothing else : And therefore is a pretence or shew without any .sijicerity, of any kind, cither moral or gracious.

I now proceed to ofler the following arguments against the notion of moral sincerity's being the qualification, which gives a lawful right to sacraments.

L There is no such thing as moral sincerity, in the covc-nant of grace, distinct from gracious sincerity. If any sincerity at all be requisite in order to a title to the seals of the covenant of grace, doubtless it is the sincerity which belongs to that covenant. But there is only one sort of sincerity which belongs to that covenant ; and that is a gracious sincerity : The covenant of grace has nothing to do with any other sincerity. There is but one sort of faith belonging to that covenant ; and this is saving faith in Jesus Christ, called in scripture wfeigned faith. As for the faith of devils, it is not the faith of the covenant of grace.

Here the distinction of an internal, and external covenant, will not help at all; as long as the covenant, of which the sacraments are seals, is a covenant of salvation, or a covenant proposing terms of eternal salvation. The sacraments are seals of such a covenant : They are seals of the A'eiv Testament in Christ's Shod, Matth. xxvi. 28. Luke, xxii 28, a testa-ment ivhich has better promises than the old, Heb. viii. 6, and which the apostle tells us, " makes us heirs of the eternal inheritance," Ilcb. ix. 15. Mr. Williams himself speaks of the covenant sealed in baptism, as " the covenant proposing terms of salvation " V.1Z. So he speaks of the covenant entered into by a visible people, as the covenant " in which God

offers everlasting happiness/' P. 24, 25. But there is no ether religion^ no other sincerity, belonging to this covenant of salvation,, but tlwit which accomfianies salvation^ or is saving religion and sincerity. As it is written, Psal. li. 6. <* Behold, thou desirest truth in the inward parts."

There is such a thing, as what may be called a moral sincerity, in distinction from saving, in many moral things ; as in loving our friends aiid neighbors, in loving our country, in choosing the Protestant religion before the Popish, in a conscientious care to do many duties, in being willing to take a great deal of pains in religion, in being sorry for the commission of such and such acts of wickedness, &c. But there are some duties, whiehr unless they ai'e done with a gracious sincerity^ they cannot be done at alU As Mr. Stoddard observes. Safety of Afi. p. 216. " There are some duties which cannot be done but from a gracious respect to God." Thus there is but one sort of sincerity in loving God as God, and setting our hearts on him as our highest happiness, loving him above the world, and loving holiness above all the objects of our lusts. He that does not do these tilings with a gracious sincerity, never really doth them, at all : He that truly does them, is certainly a godly man ; as we are abundantly assured by the word of God, So, there is but one sort qf sincere and cordial, consent to the covenant of grace, but one sort oi giving all our hearts to Jesus Christ ; which things Mr. WilHams allows to be necessary, to come to sacraments. Tliat which a man's heart is full of reigning enmity to, he cannot with any reality at all, cordially consent to and comply with : But the hearts of unsanctified men are full of reigning enmity to the covenant of grace, according to the doctrine of scripture, and according to the doctrine of Mr. Stoddard and Mr. Williams too, as we have seen before.

However, if there were any such thing, as a being heartily willing to accept Christ, and a giving all our hearts to Christ, without a saving sincerity, this would not be a complying with the terms of a covenant of salvation. For it is selfevident, that it is only something which is saving, that is a compli-wee with the terms of salvation. Now Mr. Williams him-

self often allows (as has been observed) that persons must comply with the terms of the covenant of grace, in order to conic to sacraments. Yet because he also in effect denies it, I shall say something further in confirmation of it.

(1.) The sacraments are covenant firivilegcs. Mr. Williams calls them so. P. 5. Covenant privileges are covenant benefits, or benefits persons have a right to by the covenant. But persons can have no ri^ht to any of the benefits of a cov-cnimt, without compliance with its termn. For that is the very notion of the terms of a covenant, viz. terms of an interest in the benefits of that covenant. It is so in all covenants whatsoever ; if a man refuses to comply with the conditions of the covenant, he can claim nothing by that covenant.

(2.) If we consider the sacraments as seals of the covenant, the same thing is evident, viz. that a man can have no right to them without a compliance with the terms. The sacraments are not only seals of the offer on God's part, or ordinances God has appointed as confirmations of the truth of his covenant, as Mr. Williams seems to insist. P. 74, 75. For considered merely as seals and confirmations of the truih of the gospel, tliey are (as miracles and other evidences of the Christian religion) seals equally given to Christians, Jews, Deistsy moral and vicious, and the whole world that knows of them. ^Vllcreas, it is manifest, in the nature of the thing, sacraments arc seals of the covenant to be aJifUicd to the communicant, and of which he is the immediate subject, in a peculiar manner, as a jHirtxj in covenant. Otherwise, what need would there be of his being one of God's covenant pcofilcj in any sense whatsoever ?

But now it is not reasonable to suppose, that the seal of the covenant belongs to any man, as a party in the covenant, who will not accept of and comply with the covenant. He that rejects the covenant, and will not comply with it, has no interest in it : And lie that has no interest in the covenant, has no right to the seals : I'or the covenant, and its seals go together. It IS so in all covenants among mankind ; after a man ha« con\e into a bargain proposed and offered by anolher,yielding to the terms of it, he has a rii^hl to have the baigain sraled and confirmed to him as ?<jiart\j in the covenant ; bu: not before.

Andifwhat the communicaRt does, be a seal on his part al-do,as the nature of the thing demonstrates, seeing he is aciive, in the matter, and as Mr. Williams seems willing to allow p. 75, it will follow, with equal evidence, that a man cannot lawfully partake, unless he yields to, and complies with the covenant. To what purpose is a man's sealinp; an instrument or contract, but to confirm it as his otvn act and c/tf f/,and to declare his compliance with his part of the contract. As when a servant seals his indenture, it is a testimony and ratificaiion of his compliance to the proposed contract with his master. And if a covenant of friendship be proposed between two parlies, and they both put their seal to it, hereby they both testify and declare their mutual friendship.

It has been already observed, that unsanctified men, while such, cannot, with any sincerity at all, testify ^present cordial compliance with the covenant of grace : And as they cannot do this, so neither can they with any sincerity promise a fu-Hire compliance with that covenant. Mr. Williams ofien allows, that in order to Christian communion men must firomise a compliance with the covenant, in its spiritual and saving duties ; that they tvill believe and repent in the sense of the cove-iiant, willingly accept of Christ and his salvation, love him and live to him, and will do it " immediately, henceforward, from this moment." P. 25, 26, 28 and 76. But how absurd is this ! When at the same instant, while they are making and utter-tering these promises, they are entirely averse to any such thing ; being " then enemies to Christ, willingly rejecting him, opposing his salvation, striving against it, laboring to find out all manner of difficulties and hinderances in the way of it, not desiring it should come yet," &c. which our author, in a place forecited, says is the case with all unsa7ictifed Tnen.

And when unsanctified men promise, that they will spend the rest of their lives in universal obedience to Christ, there is no sincerity in such promises ; because there is not such a heart in them. There is no man but a true disciple of Christ, that is willing thoroughly to deny himself {ov him, and follow him in a way of obedience to all his commands, unto the end, through all difficulties which Christ has given his followers

reason to expect, or commanded them to prepare for ; as U evident by Chrisi's frequent declarations. Luke, xiv. 25....33. Matth. X. 37, 38, 59, chap. xiii. 44, 45, 46. and many parallel places. If an unsanclified man thinks he is wiUing, he does not know his own heart: If he professes to be wiilin;;, he does not know what he says. The difficulty and cost of it is not in his view ; and therefore he has no proper willingness ta comply with the cost and difficulty. That which he is wil-linc^ for, with a moral sincerity, is somcthini; else that he conceives of, which is a great deal easier, and less cross to flesh and blood. If a king should propose to a subject hb building him such a tower, promising him a certain reward. If the subject should undertake it^ not counting' the co«/, thinkinj^ ■with himself that the king meant another sort of tower, much cheaper ; and should be willing only to build that cheap one, Avhich he imagined in his own mind ; when he would by na means have consented to build so costly a tower as the king proposed, if he had understood him right: Such a man could not be said properly to be willing to comply with liis prince's proposal, with any sincerity at all. For what he consents to with a moral sincerity, is no; the tliin'^ which the king proposed.

The promises of unsanctified men arc like the promises of the man we read of, Luke ix. 57, 58, who suid " Lord 1 will follow thee whithersoever thou gocst.** To whom Christ replied, " The foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head,'* AVhcn he made his promise, he probably (luite mistook the; thing, and did not imagine, that to follow Christ wherever he went, would be to follow him in such poverty and hardship. I suppose the rich x^anni^ vmn \\c read of, Mark x. 17, 8cc. •might have what is called moral sincerity. But he liad no sincerity in the covenant of grace, AVhen ke came to Christ to know v.'hat he should do to have eternal ///If, it is probable he ignorautly thought himself willing to yield himsell to Christ's direction. Vet when it came to a trial, and Christ told him htt must go and aell all that lie had and give to the poor^ it proved thai he had nu sincerity of willingness at 9^ for any such

thing. So that it is evident, hor,fever unsanctified men maybe morally sincere in some things, yet they have no sincerity of any sort in that covenanty of which the sacraments are seals ; and that moral sincerity, distinct from gracious^ in this cove-nanty is a mere imagination, there being indeed no such thing.

II. Another argument against this notion of moral sincerity's giving a right to church communion, is this : A quality that is transient and vanishing^ can be no qualification or fitness for a statiding privilege. Unsanctified men may be very serious, greatly affected, and much engaged in religion : But the scripture compares their religion to a lamp, not supplied with oil, which will go out, and to a plant that has no root nor deepness of earth, which will soon wither ; and compares such unsanctified men to the dog that will return to his vomit, and to the sow, which, though washed ever so clean, yet, her nature not being changed, will return to her ivallowing in the jnire.

Mr. Williams allows, that persons in order to come to sacraments must have " deep convictions, an earnest concern to obtain salvation," &c. Now every one who is in any degree acquainted with religious matters, knows that such convictions are not wont to last a great while, if they have no saving issue. Mr. Stoddard, in his sermon on the danger of speedy degeneracy, p. 11, says, <' unconverted men nvlll groiv nvcary of religious duties." And our author himself, p. 78, speaking of those professors in the primitive churches, that fell away to heresy and other witkedness, takes notice that the apostle observes, " IT WILL BE so....that they which are approved, might be made manifest :" And says Mr. Williams upon it, " Evil and unsanctified men, by such sins, will discover their hypocrisy.

Now seeing this is the case with moral sincerity and common religion, how can it be a qualification for a standing privilege ? Nothing can be a fitness for a durable privilege but a. durable (jualijication. For no qualification has any fitness or adaptedness for more than it extends to ; as a short scabbard cannot be fit for a long sword. If a man, going a journey in the night, needs a lamp to light him in his way, who will pre-

tend thai a namin.q; wick \vii}iout oil, \vhich ^vill last but a liiSw rods, is fit for this purpose? Or if a man \vcre building an house for himself and family, should he put into the frame, pieces of timber knoun to be of such a nature as that they ivould prrJ)al)ly be rotten in a few months ; or should he take blocks of ice instead of hewn stone, because during a present cold season they appeared to be hard and firm ; and wiiha! should for a covering put only leaves that will soon fade away, instead of tiles or shingles, that are solid and lasting^ ; would not every spectator ridicule his folly !

If it should be said that unsanclified men, when they lose their moral sincerity, may be cant out again : This is far from helping the case, or shewing that such men were exerjit to be admitted. To say, a piece of timber, though not of a durable nature, is/it to be put into the frame of a building, because when it begins to rot it may be pulled out again, is so far from proving that it was ever fit to be put in, that the speedy necessity of pulling it out rather proves the contrary. If wc had the power of constituting a human body, or it were left to us to add members to our own bodies, as there might be occason ; we should not think such a member wa« fit to be added to the frame, that had already radically seated in it a cancer or gangrene, by which it could last but a little while itself, and would endanger the other members ; though it were true, that when the disease should prevail, there were surgeons v. ho might be procured to cut that member off.

But to consider aliltle further this point oi moral sinceriti/a qualifying persons for the privileges of the church, 1 would lay down this proposition as a thing of clear evidence : Those /icrsoKs have nojitness in themselves to come to the firivi-legea qfthe churchy ivhOy if they were knoKvn^ ivould not befit t» be admitttd bu others. For to say, they are./?r to be members, and Vet not fit to be allowed to be members, is apparently absurd. But ihcy who have no better fitness than moral sincerity, if that were knoivn^ would not be fit to be admitted by others; as is allowed by Mr. Williams. For he holds, that in order to l)c fit to be admitted by others, they must credibly appear to them to have something more than moral sincerity,

even gospel holiness. And it is evident in itself, as well as allowed by Mr. Williams that if such were knoivn^ they would not be Jit to be admitted, only on their moral sincerity, and the profession and promises they make from such a principle : And that for this reason, because such a principle alone would not befit to be trusted. God himself has taught his church, that the religion of unsanctified men is not fit to be trusted ; as a lamp without ozV, and a plant without root^i are things not to be trusted. God has directly taught his church to expect, that such a religion will fail ; and that such men, having no higher principle, will return to their wickedness. Job xxvii. 8, 9, 10. « The hypocrite....will he delight himself in the Almighty ? Will he always call upon God ?" Dan. xii. 10. " The wicked will do wickedly." And therefore God does not require his church to accept their profession and promises. If he has taught us not to credit their profession and promises, then certainly he has taught us not to accept them-

III. Another argument against this supposed rule of allowing and requiring unsanctified men with moral sincerity, to come to sacraments, is this. That rule, which if fully attended, would naturally bring it to pass, that the greater jiart of communicants would be unfits even according to that very-rule, cannot be a divine rule : But this supposed rule of moral sincerity is such a rule. For if this rule be universally attended, then all unsanctified men, who have present convictions of conscience sufficient to make them morally sincere, must come into the communion of the church. But this conviction and common religion, if it does not issue in conversion (as has been observed) commonly vanishes away in a short time : And yet still these persons, if not convicted of open scandal, are left in the communion of the church, and remain there, imthout even moral sincerity. Experience gives us abundant reason to think, that of those who some time or other have considerable convictions of conscience, so as to make them for the present to be what is called morally sincere,

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but few arc savingly converted.* And if all these tnust be admitted, (as they must, if this rule be fully attended) then I heir convictions going away and their sincerity vanishing with it, it will hereby be brought about, that the Lord's table 18 chiefly surrounded with the worst sort of morally insincere persons, viz. stupid backsliders, that are in themselves far worse than they were before, according to the scripture account, Matth. xii. 45, and 2 Pet. ii. 20. And this as the natural consequence of the foremcntioned rule, appointing moral sincerity to be the qualification for communion. Thus this supposed rule supplants its own design.

IV. Another argument that moral sincerity is not the qualification to which God has annexed a lawful right to sacraments, is, that this qualification is not at all inconsistent with a man's liring at the same time in the most heinous wickedness^ in a superlative degree contrary to the Christian religion.

It was before observed to be a thing evident in itself, and allowed by Mr. Williams, That there are some sins, which, while wilfully continued and lived in, though secretly, do wholly disqualify persons for Christian sacraments, and make it unlaivful for men to partake of them.

Now if it be thus with some sins, doubtless it is because of the heinousness of those sins, the high degree of wickedness which is in them. And hence it will follow, that those sins which arc in themselves most heinous, and most contrary to the Christian religion, do especially disqualify persons for Christian sacraments, when wilfully lived in.

Let it therefore now be considered, whether it will not follow from these premises, That for men to live in enmity against God and Christ, and in wilful unbelief and rejection of Christ (as the scriptures teach, and as Mr. Stoddard and Mr Williams too assert, is the case with all unsanctified men

* How small a propoilion arc there of the vast multitudes, that in the time of the late religious commotion through the land had their consciences awakened, who give hopeful abiding cvidcuces of a saving conversion to God !

under the gospel) wholly disqualifies men for Christian sacraments. For it is very manifest by scripture and reason, that to live in these things is to live in some of the most heinous kinds of wickedness ; as is allowed by Calvinistic divines in general, and by Mr. Stoddard in particular, who says, Saf. of Afi. p. 224. " You cannot anger God more by any thing, than by continuing in the neglect of Christ. This is the great controversy God has with sinners; not that they have been guilty of these and those particular transgressions, but that they abide in the rejection of the gospel." Again he says. Ibid. p. 249. " The great sin, that God is angry with you for is your unbelief. Despising the gospel is the great provoking sin."

A man's continuing in hatred of his brother, especially a fellow communicant, is generally allowed to be a thing that disqualifies for communion : The apostle compares it to leaven in the passover, 1 Cor. v. 6, 7, 8. But now certainly it is as bad, and as contrary to the nature and design of Christian sacraments, for a man to live in hatred of Christ, and to remain a hateful and accursed enemy (if I may use Mr. Williams's own language) to the glorious Redeemer and head of the Christian church.

None will deny that lying and perjury are very gross and heinous sins, and (if known) very scandalous ; and therefore it follows from what was observed before, that such sins, if lived in, though secretly, do disqualify persons for Christian sacraments in God's sight. But by our author's own account, all unsanctified men that partake of the Lord's supper, live in lying and perjuryy and go on to renew these crimes continually J inasmuch as while they continue ungodly men, they live in a constant violation of their promise and oath. For Mr. Williams often lays it down, that all who enter into covenant with God, do promise spiritual duties, such as repentance, faith, love, 8cc. And that they promise to perform these hencefortuardy even from the present mcment^ unto the end of life ; see p. 25, 26, 28, 76. And that they do not only promise, but swrar to do this. P. 18, 100, 101, 129, 130, 140. But for a man to violate the promises he makes in covenanting

with God, Mr. Williams once and again speaks of it at iyin^. p. 24, 130. And if so, doubllcss their breaking the oath they swear to God, is/lerjury. Now lying to men is bad ; but lying to God is worse. Acts v. 4. And, without doubt, perjury towards God is the woist sort of perjury. But if unsanctiRed men, when they entered into covenant with God, promised and swore, that they would immediately and hencefortvard accept of Christ as their Saviour, and love him, and live to him ; then while they continue in a wilful rejection of him (which accordinj^ to Mr. Williams all unregenerate men do) they live continually in the violation of their promise and oath.*

♦ Here I would observe, thatnot only in the general do unsanctified men, notwithstanding their moral sincerity, thus live in the most heinous wickedness ; but particularly, according to Mr Williams's own doctrine, their very attendance on the outward ordinances and duties of worships is ihtviUsty most Jlagrant, and abominable impiety In his sermon^on Christ a King and Witness, p. 77, 78, he says, '• If a man could perform all the outward acts of worship and obedience, which the bible requires, from the bcginnmg to the end of it, and not do them Uomjaith in Christ, and hue to God, and not express by them the th )ughts, desires, and actings of his soul ; they would be so far from being that obedience which Christ requires, that they would be a mocking tf God, and hateful to him These outward acts ought to be no other, and ia religion are designed to stand for nothing else but to be representations of a man's soul, and the acts of that : And when they are not so they are in their own nature a LIE, and false pretence of something within, which is not there : Therefore the Lord abhois them, and reckons these false pretence* the vilest wickedness. Now when a man performs, all outward obedience and worship, but it docs not come from his heart, he practically denies the omniscience of Chrisi, while he puts before him a shew and pretence of something for the reality; and so he belies his own profession. And all this, be it more or lest, whatever it pretends to be of religion, instead of being that which Christ requires, is entirely different from it, yea, injinitely contrary to it. And those same actions, which when they arc in the language of the hearty and flow from it, zic pleasing and acceptable to God and Jesus Christ, are true obedience to him ! when they do not, are reckoned the most flagrant and ABOMINABLE IMPIETY, and threatened with the s RV E t ES T damnation or HELL." Now, who can believe, that God has, by his own holy institution, made that sort of sincerity, which is nothing better than what is consistent with such a lytng, lile, abominahie, fUgrantly wicked pretence and shew of religion as this, the very thing that ;;ivcs a tight, even in his sight, to Christi>u lacraments !

I would observe one thing further under this head, viz. that ungodly men who live under the gospel, notwithstanding any moral sincerity they may have, are worse.) and more p.rO' voking enemies of God^ than the very heathen^ who never sinned against gospel light and mercy. This is very manifest by the scriptures, particularly Matth. x. 13, 14. Amos iii. 2, Rom.ii. 9. 2 Pet. ii. 21. Rev. iii. 15, 16.

I having suggested concerning Mr. Stoddard's doctrine of admitting more unconverted than converted, by attending Christ's rule, that this supposes it to be the case of the members of the visible church, that the greater part of them are more provoking enemies to God than most of the heathen ; Mr. Williams represents himself as greatly alarmed at this : He calls it an extraordinary passage, and puts five questions about it to my serious consideration. P. 72, 73. The first and chief question is this ; « did Mr. Stoddard ever say in the A/i-iieal^ or any where else, of most of our fellow worshippers at the sacrament, that we have no reason to think concerning them, but that they are more provoking enemies to the Lord, whom Christians love and adore, than most of the very heath' en .?" His three next questions are to represent the hein-ousnessof such supposed ill treatment of Mr. Stoddard....And I think will be sufficiently answered, by what I shall offer in reply to the first.

I will tell him what Mr. Stoddard said. Speaking to such as do not^ come to Christ, living under the gospel, he said, Safety of Aju p. 234, 235. « You may not think to escape as the heathen do : Your load will be heavier and your fire will be hotter, and your judgment sorer, than the judgment of other men. God will proportion every man's misery to his iniquity. And as you have enjoyed greater light and love, so you must expect more amazing and exquisite wrath, than other men : Conscience has more to accuse you of and con-

I might here also observe, that if moral sincerity or common grace gives a right to sacraments in the sight of God, then that which (according to Mr. Stoddard's doctrine before observed) is a spirit of lusty ihat which is contrary to, and at war imth, and would destroy saving grace^ is the thing which gives a right, in the sight of God, to Christian sacraments.

demn you for ; and so has God : And you "will sink down deeper into hell, than other men. You are treasuring up a greater measure of wrath, than others, against the day of wrath. You will wish you had lived in the darkest corners of the earth among Scythians and Barbarians."

And Mr. Williams must allow me to remind him of what another divine has said, and that is himself. In his sermon on Isa. xlv. U. p. 25, 26. he says, " It is to be feared, there arc great numbers here present, that are in an wiconverted^ unrenewed^ un/iardoncd state ; strangers from God, and enemies to him. Yet you now look with great pity and compassion on that poor cajiti-vc^ for whom we have now been offering up our earnest prayers, * who has been so long in so pitiable and sorrowful a condition, and who is now in the thickness of pofiish darkness and superstition....If you arc out of Christ, and destitute of true faith in him, if your natures remain unrenewed and unsancti/ied^ what is your state better than hers, which looks so sorrowful and distressing ? Rather, is it not worse ? When you consider, that in the fulness of the means of grace which you have enjoyed all your days, you are as far from any saving knowledge of Jesus Christ, as those who have lived in the dregs and abyss of pofiish ignorance, and know not what to believe, but what the church, that is, Antichrist^ tells them. If you die thus, your misery will be aggravated inconceivably beyond theirs : Which Christ has plainly enough shewn us, when he upbraided the cities wherein most of his mighty works were done, and tells them how much in the comparison they fall below Tyre and Sidon" (heathen cities, notorious for luxury, debauchery, and the grossest idolatry) « and Sodom ; for whom it should be more tolerable-, than for them."

The same author says also, even in the book under consideration, p. 86. " That the unbelief and impieties of visible Jtainta, is what they will be punished for above all 7nen in the world."

♦ Mrs. Eunice Willams, Wrought up in Canada, among the Oghnawaga Indians, sijtcr to the then pastor of the church in Mansfield, where this sermon was preached, upon a day of prayer kept on her account; she being th<n in that place oa a visit.

And now, I think it may be proper for Mr. Williams himself to answer his 5th question, which he puts to my serious consideration, viz. " What honor is it to our Lord Jesus Christ, to treat visible saints in such a manner, when at the same time it is his revealed will they should be outwardly treated as visible saints ?"

SECTION IX.

A Fiew of what Mr. Williams says concerning the public Co'uenaming of Professors,

I. MR. WILLIAMS often speaks with contempt, of my supposing it to be a duty required of such as come to sacraments, that they should exfilicitly oivn the covenant^ and disputes largely against it. P. 15, 16, 17, 18, 19, 20, 21, 22, and many other places. He says concerning me, p. 22. " It is very unhappy, that this good gentleman should use the scripture in such a manner, to prove a divine institution which never had an existence ; and after all that is said, is but a mere imagination and chimera ; it being evident, there never was any such divine institution for the church under the Old Testament, binding particular persons fiublicly and exfilicitly to own the covenant^ in order to their enjoying the outward ordinances of it." However it falls out something happily for me, that I am not quite alone in this chimera, but have Mr. Williams himself to join me in it ; who abundantly asserts the same thing p. 5,8, 9,and many other places, who uses the scHji^ ture i?i the same manner^ and supposes the same divine institution ; and who in p. 5, of the treatise in hand, having stated the following inquiry,« What is that evidence, which by DIVINE APPOINTMENT the church is to have, of the saintshipof those who are admitted to the outward privileges of the covenant of grace ?'* Makes this answer to it: "The scripture has determined the matter thus, that the open profession and

declaration of a person's believing in Christ....And an hcany consent to the terms of the covenant of grace, and engagement on his part to fulfiil it," Ecc. " is the sole and entire ground of that public judgment, which the church is to make of the real sainlship of professors." It is manifest, he cannot intei>d merely that they should be the posterity of such as ihu4 owned the covenant, or declared their consent to it, and so are looked upon as those that owned the covenant in their ancestors, at the beginning of the covenant line (though some-limes he seems to suppose, this is all that is necessary, as I •hall take particular notice by and by :) For here he expressly speaks of a/ierso?ial owning the covenant, or the ofien/iro-fession and declaratian of a persons^s consent to the covenant. And thus he often speaks of the same matter, in like manner, s^s ^ personal thing, or what is done by the person judged off and received. See p. 10, 31, 32, 33, 34, 73, 84, 139. And in the 2d page of his preface, he declares himself fully establi?^h-cd in Mr. Stoddard's doctrine concerning this affair of qualifications for the Lord's supper ; who expressly declares it to be his judgment, that " it is requisite, that persons be not admitted unto communion in the Lord's supper, without making a PERSONAL and public profession of their faith and repentance." appeal, p. 93, 94.

And as Mr. Williams holds that there must he a public^ personal ownint^'' the covenant ; so he also mamtains, that this profession must be explicit, or express. He says p. 20. " Since we have no direction in the bible, at what time, nor in what manner any persofial, explicit covenanting should be performed....It appears plain to a demonstration, that the people knew nothing of any such institution ; as I suppose, the Chribtian church did until Mr. Edwards discovered it." But if I was the first discoverer he s*liould have owned, that since I have have discovered it, he himself and all my opposers have seen cause to follow mc and receive my dicovcry. For so the case seems to be, if he gives us a true account (in p. 152) where he rejects, with indii^nation, the imputation of any oilier opinion. " How often (says he) has Mr. E(l»vards said none but visible saints are to be admitted ? Do not .\ll Mr.

"Edwards's opposers say, that no man is to be admitted, who does not profess his hearty belief of the gospel, and the earnest and sincere purpose of his heart, so far as he knows it, to obey all God's commands, and keep his covenant ? None, who do not make as full and express a profession as the Israelites did, or was ever required by Chiist or his apostles, in any instances that can be produced in the bible, of bodies of tnen or particular persons* admission into visible covenant with God ?" He had before spoken of the words which the Israelites used in their entering into covenant ivith God^ p. 5, which must refer to their entering into covenant in the rjilderness ; for we have no account of any words at all, used by that nation, at their entering- into covenant^ if not there. And this he sometimes speaks of as the covenant they made, when God took them into covenant, p. 8, 36, 37. And p. 20, he allows that to be an instance of exfilicit covenanting : But ridicules my pretending to shew, that explicit covenanting was a divine institution for all ; when, he says, we have an account of but four instances of any explicit covenanting with God by the Jews, and those on most extraordinary occasions, and by the body of the people. But what matter is it, whether there •V^ere four, or but two, or only that one instance in the wilderness? When he himself with such earnestness declares, that all my opposers hold, every man must make as full and express a profession of the covenant as ever the Israelites did, or was ever required, in any instance that can be produced in the bible, whether o{ bodies of men ov particular Jiersons* admission, &c. If this be so, and what he said before be also true, .then all Israel, even every individual person among them, that ever was admitted to the privileges of the church, thoughout all their generations, by his own confession and assertion, did personally make as explicit a profession of the covenant, as the body of the people did in that instance in the wilderness. And not only so, but the same must every individual person do, that ever comes to sacraments, through all ages, to the end of the world. Thus Mr. Williams fights hard to beat down himself. But I will not say in his own language, that in so doing he fights hard to beat down a poor man of iitra.'V}, Vol. L 3 F

If any shoukl say, that Mr. Williams, when speakinj^ of an ex/ire88 fir ofc anion ^ does not mean a profession in ivords^ but only in actions ; such as an oulward aitendance on ordinances and duties of worship : I answer, if such actions are a profession, yet certainly they are not an exfirens profession ; they are no more tian an impHcit profession. And besides, it is very plain, the profession he speaks of is a verbal profession, or a profession in ivord.^. Thus p. 36, when describing the profession which out^ht to be made, he says, " It is in as stroR;j; wouds as were used by any whom the apostles admitted." And elsewhere (as was before noted) he often insists, that a profession should be made in words without any discrimination as to their meaning. Which shews, it is a profession in words that he designs. And although p. 104, he speaks of a performance of the outward duties of morality and worship, as the only ivay that God ever afifiointed of making real saintship visible : Yet this is only another instance of his great inconsisterice with himself ; as appears by what has already been observed,and appears further by this, that when he speaks of a profession of consent to the terms of the covenant, &c. he often speaks of it as a profession which ought to be made in order to admission to these ordinances. (P. 5, 10, 35, 36, 132, and other pi ices.) If so, then how can the attendance itself, on these ordinances of worship, be all the profession which is to be made ? Must men first come to ordinances, in order to admission to ordinances ! And moreover, Mr. Williams hitnsclf distin,q;uishcs between engai^ing dud swearing to ier/i covenant in the public profession, and attending on the ordinances and duties of worship, which he speaks of as bc-longinix to \.\\Q,fu{/ibnnit of the rngatrejyirnt and oath. P. 130. And lastly I would observe, though it could be consistently made out (which it can never be) that Mr. Williams does not mean a professing in loordsy it would be nothing to the purpose. If it be in words, or in other signs which are equivalent to words and which are a full and express profession (as Mr. Williams s.iys) it is exactly the same thing as to my purpose, mid the consequence of the argument, which was, that real godliness must be prufessed. And indeed this very thing

which I endeavored to prove by all that I said on this head, is .expressly, again and again, allowed by Mr. Williams. Yet he makes a great ado, as if there was a vast difference between him and me in this affair of public covenanting with God ; and as though my notions of it were very singular, absurd, and mischievous.

II. Mr. Williams says a great deal in opposition to me, to shew that sivcaring by God*s nanie^ swearing to the Zo7-ri',and the like, does not mean covenanting with God : But yet in p. 18, in the midst of his earnest dispute against it, he owns it. I mentioned several scripture prophecies, referring to the Gentile converts in the days of the gospel, which foretell that they should swear by God's na?ne, swear to the Lord of Hosts^ &c. as a prediction of the Gentiles fiublic covenanting with God ; using that as one thing which confirmed, that this was commonly the meaning of such phrases in the Old Testament. But Mr. Williams despises my interpretation of these prophecies, and my argument from them. Nevertheless, in his reply, he ow^ns the very thing : He in effect owns, that entering into covenant, and owning the covenant is what is meant by these prophecies ; mentioning this, plainly wiih approbation, as the universal sense of protestant commentators. His words are, p. 18. "As to all these prophecies, which Mr. Edwards has quoted, referring to the Gentiles, and their swearing by the name of the Lord, the sense of protestant commentators upon them, I think, universally is, that when the gentiles, in God's appointed time, should be brought into covoirmt with God, it should be as the Jews were, by being persuaded to consent to the terms of the covenant of graccy and engaging themselves to Gody to be faithful to him, and keefi covenant with him. He who heartily consents to the terms of the covenant of grace, gives up himself to the Lord, gives the hand to the Lord, engages to own and serve him ; which is the thing signified in all those metaphorical phrases, which describe or point out this event, in the Old Testament languap;e.**

III. Mr. Williams in these last cited words, explains the phrase of giving the hand to the Lord, as signifying engaging themselves to God in covenant^ and consenting to the terms ofth':

covenant (as the reader sees) and yet in ihc next paj^e but two, lie contemns and utterly disallows my interprctini; the same phrase in the same manner. Mr. Williams says, p. 21. "As to the words of Ilezckiah, when he called the Israelites to the passover, bidding them yield ov give the hand to the J.ord ; and in Ezra, they gave the hand to put away their wives ; which he thinks to be an Hebrew phrase for entering into covenant, it carries its own confutation with it."

IV. Mr. Williams often speaks of the professions made by the ancient Israelites and Jewish Christians, when they entered into covenant^^ViiX vcrc admitted into the Church. Whereas, according to the doctrine of the same author, in the same book, wc have no account of any profession made by either, on any such occasion. For he insists, that the children of such as are in covenant, are l>or7i in covenant ; and are not admitted into covenant any otherwise than as they were seminally in their ancestors ; and that the profession of their ancestors, at the head of the covenant line, is that individual jiroftfiaion^ivhich brings them into covejiant. His words are p. 155, 136," It is one and the same individual profession and engagement, which brings them and their children into covenant. And if there is one instance in the bible, where God ever took any man into covenant, and not his children at the same time, I should be glad to sec it. It is by virtue of their being in covenant, that they have a right to the seals. And if the.se children are not cast out of covenant by Ciod, their children have as good a right to the seals as they had. It is God's will, that his mark and seal should be set upon them, and their children, and THEIR CHILDREN EoREVER, uDlil God casts them out of covenant. It is certain, they have an interest in the covenant, and they have a right to the privileges of the covenant, so long as they remain in covenant ; and that is until God cuts them off, and casts them out."

And accordingly he supposes John the Baptist never inquired into the doctrmal knowledge of those he baptized, because they r.^eyr alrcadu in covenant ivith God^ and members of his visible church, and not yet tnnud out : And he suggests, that John knew many of ihcm not to be of a good moral char*

acter. P. 98. So he largely insists, that the three thoxisand Jews and proselytes.that the apostles baptized, Acts ii. were not taken into covenant, but only continued in covenant. P. 46, 47. So he supposes the Eunuch, before Philip baptized him, was a member of the church, and in covenant with God. P. 50. Though he inconsistently mentions those same persons in the 2d of Acts, and the Eunuch, as admitted into the church by the apostles, and primitive ministers, p. 9, 10, 59. And so p. 8, 26, he mentions God's taking nil Israel into covenant : He mentions the iirofession which the Iraelites made, p. 25, and p. 5, he speaks of the words which the Israelites used, in their enter' ing into covenant with God. And p. 36, 37, he speaks of their profession in Moses's time, which God trusted so far as to admit them into covenant. Whereas indeed, according to Mr. Williams, they were not taken in^ nor did they eriter into covenant, neither in the plains of Moab, nor at mount Sinai. He says expressly, that they were in covenant before that time, when in Ecrypt, being taken in their ancestors, Abraham, Isaac, and Jacol:), p. 91. But then we read of 720 words, that those patriarchs used at their entering into covenant. And it will undoubtedly follow, on Mr. Williams's principles, that we must go further back still for Israel's being taken into covenant; we must go up even to Adam himself, the first father of mankind, who was visibly in covenant, and so his posterity, in the line of Noah's ancestors, without the line's being broken by a visible cutting off, and casting out by God, as we have ail reason to suppose. And after the flood, we have reason to think, God had a covenant race continued in Shem's posterity, especially in the line of Abraham's ancestors. And though Tcrah, Abraham's Father, was tainted with the then prevailing idolatry ; yet there is no appearance of the line's being then cut (ff, in the way Mr. Williams speaks of, by God's visibly cast-int^ him out. On the contrary, God took a special, fatherly care of him and his children, in bringing them from Ur of the Chaldees, the land of graven images, to Ilaran. Gen. xi. "1. And God is called the God of the father of Abraham and Nahor, that is, the God of Terah. Gen. xxxi. 53. And if it be said, that in Abraham began a new dispensation of the

covenant; so that Abraham mipjht properly on that account be said to be taken into covenant^ as thouijh his ancestors had not been taken into covenant : I answer, the alteration of the dispensation was in no nicasure so ji^rcat as that after Christ's resurrection and ascension ; and yet Mr, Williams will not allow, that the Jewish converts, received in Acts ii. on this new dispensation, were any more than contitmed in covmanty and in the church. So that, according to Mr. Williams's scheme, it mu'^t be Adam's profession of religion that was the individual firofession which made all his posterity, in the line of the church, even to the Apostle's days, visible saints^ or (as he himself explains visible saintship) such as we have rational ground to think are real saints, possessed of gospel holiness, and on that account have a right to sacraments. For so He says it is with the children of them that are in covenant, and their children, and their children for ever, until cut off and cast out by God.

So that now we have the scheme in a true view of it. The Pharisees and Sadducees that John baptized, whom Mr. Williams supposes John knew to be not of a good moral character, and whose doctrinal knowledge he did not inquire into before he baptized them ; because they had before been admitted in their ancestors ; even these were visible saints, and such as John had rational ground to think had sufficient doctrinal knowledge and were orthodox and real saints, having moral evidence that they had gospel holiness, because Adam, their original ancestor, made a profession of religion, in words of double meaning, without any marks of distinction or discrimination, by which any might know their meaning !

And if we should go back no further than Abraham, it Avould not much mend the matter ; supposing the case had been so, that we had the words of both Abraham's and Adam's profession written down in our Bibles : Wlicreas we have neither ; no, nor have we the words of the profession of anjr one person, cither in the old Testament or New, at their being taken into the church, if the things which Mr. Williams says arc true ; though he speaks so often of professions, and

words of professions, and declarations, made on such occasions, as if we liad an express account of them in scripture.

V. As our author abundantly maintains, that unsanclified men in covenanting whh God, may and do promise the exercise of saving Faith, repentance, love, 8cc. So he holds, that they promise to begin the exercioc of these graces i?nme' diately^from this moment^ and to live in them from henceforth^ p. 25,26, 28,76.

Now I desire this matter may be looked into, and thoroughly examined. Not only the holy scriptures, and agreeable to them. Mr. Stoddard, and sound divines in general teach us, but Mr. Williams himself, maintains, that men who are un» sanctified, do for the firesent refuse and oppose these things. In a foieci'ed plate of his sermon on Isa. xlv. il, our author says, that " Unregeiierate and unsanctified men oppose all means for the bringing them to these things, are willingly without them, and labor to find out all manner of difficulties and hindrances in the way of them ; and if they pray for them, do not desire they should come yet, but would stay a while longer." Now, how is this consistent with such persons' promising with any sincerity at all, that they will comply with and perform these things immediately from henceforth without staying one moment longer ? If God calls a man this moment to yield his whole heart to him in faith, love and new obedience ; and if he, in answer to the call, solemnly promises and swears* to God, that he will immediately comply with the call, without the least delay, and does it with any si7icerity inconsistent with the most vile perfidy and perjury ; then how does he now willingly refuse, oppose, and struggle against it, as choosing to stay a nvhile longer ?

Besides, such promises and oaths of unrcgeneratc men must not only be contrary to sincerity, but ytvy presumptuous^ upon these two accounts. (I.) Because herein they take an

* It must be observed, that Mr. WiUlares often speaks of the promise wViich an unregenciaie man makes in covenaatins with God as his oatK ^. i8, 100, toi, 189, 130, 143,

oath to the Most High, uhich, it is ten thousand to one, they will break as soon as tlie words are out of their mouths, by continuing sliil unconverted ; yea, an oath which they are breaking even while they are uttering it. And what folly and wickedness is it lor men to take such oaths ? And how contrary to the counsel given by the wise man, in Eccl. v. 2, 4, 5, 6 ? And to what purpose should ungodly men be encouraged to utter such promises and oaths before the church, for the church's acceptance ; which arc so far from being worthy to be credited, or a fulfilment of them to be expected, that it is many thousands, and |>crhaps rhillions of times more likely to be otherwise ? That is, it is so much more likely they will not be converted the very next mojnent. (2.) When an unconverted man makes such a promise, he promises whnt he has not to give, or that which he has not sufficiency for the performance of; no sufficiency in himself, nor any sufficiency in any other that he has a claim to, or interest in. There is indeed a sufficiency in God to enable him ; but he has no claijTi to it. For God*s helping a man savingly to believe in Christ is a saving blessing- : And Mr. Williams himself owns, that a man cannot by promise claim any saving blessings, til! he has fulfilled the conditions of the covenant of grace, p. 22, 28. So that in vain it is said by Mr. Williams, p. 27, »* I pray that it may be thoroughly considered what is propounded in the covenant of grace, and on what stock a man is to finish." Meaning (as appears by the sequel) the stock of God's sufficiency. To what purpose is this said ? When the covenant of grace promises or makes over no such stoci' to him who has no interest in the promises of it, as having not yet complied with the condition of its promises. Nor does an unconverted man promise any thing in a humble depcnd-anceon that stock ; no such men do lay hold on God's strength, or trust in God's sufficiency : For this is a discriminating mark of a true saint ; as our author himself observes, in that forecited passage, in his sermons on C'/imr a Kitigand IVitness, p. 19.

I would here take notice of it as remarkable, that though Mr. Williams had owned that a natural man can claim no sav-

ing blessings by God's promise, yet to help out his scheme of a natural man's engigin^ and promising, even with an oath, the exercises of saving grace, he, (in p. 27, 28, especially, 28) speaking of the great encouragement on which unsanctified men can promise these things, supposes God has given such encouragement xo them who promise and engage themselves to God with that degree of earnestness and sincerity which he often speaks of as requisite to communion, that we have reason to determine that God never will fail of bestowing on them saving grace ; so that they shall fulfil their promises. I say, he supposes that we have reason to determine this, because he himself determines it. His words are these : " Though there be no promise of saving good, exclusive of faith, yet there being a command ?ind encouragement, there are suitable springs of his endeavor and hope, in his engaging himself to God and casting himself upon his mercy with all the earnestness and sincerity he can. God never will be worse than his encouragement, nor do less than he has encouraged i and he has said, To him that kath^ shall be given."

Now, if this be so, and if this will make it out, that an unconverted man who is morally sincere may reasonably, on this encouragement^ promise immediately to believe and repent) though this be not in fiis own power ; then it will follow that •whenever an unconverted man covenants, with such moral sincerity as gives a lawful right to sacraments, God never ivillfail of giving him converting grace that moment^ to enable hixn from th^ncefor'ward to believe and repent as he promises. And if this be so, and none may lawfully covenant with God ivithout moral sincerity (as Mr. Williams also says) then it Vv'ill follow, that ne-ver any one person comes, nor can come lawfully to the Lord's supper in an unconverted state ; bC'* cause when they enter into covenant lawfully (supposing them not converted before) God always converts them in the moment of their covenanting, before they come to the Lord's table. And if so, what is become of all this grand dispute aboi't the lawfulness of persons' coming to the Lord's table, who have not converting grace ?

Vol. I. 3 G

>t3* REPLY to WiLLIAIViS.

VI. Mr. Williams greatly misrepresents me from time tcf time, in representinc^ as thoui^h I had asserted, that " It is impossible for an unsanctificd man to enter into covenant with God ;" and that those who were unsanctificd among the Israelites, did not enter into covenant with God ; that the pretended covenanting of such is not covenanting^ but only lyings nvilful lijing ; and that no natural man can own the covenanti " But that he certainly lies, knows he lies, and designedly lies, in nil these things, when he says thera." P. 26, 22, 24, 31,21. AVhereas I never said nor supposed any such thing. 1 never doubted but that multitudes of unsanctificd persons, and m all ages of the Christian church, and in this age, and here in Newengland, have entered visibly, and in profession, int« the covenant of grace, and have owned that covenant, and promised a compliance with all the duties of it, without known or wilful lying ; for this reason because they were deceived, and did not know their own hearts ; and that they (however deceived) were under the obligations of the covenant, and bound by their engagements and promises : And that in that sense, they were God*s covenant people, that by their own binding act they were engaged to God in covenant ; though such an act, performed without habitual holiness, be an unlawful one. If a thing be externally devoted to God, by doing what ought not to have been done, the thing devoted may, by that act, be the Lord's : As it was with the censers of Korah and his company. Numb. xvi. 37, 38.

What I asserted, was, that none could " Profess a compliance with the covenant of grace, and avouch Jehovah to be their God, and Christ to be their Saviour, i. e. that they arc so by their own act and choice, and yet love the world more than Jkhovaii, without lying or being deceived. And that he, who i?s wholly under the power of a carnal mind, which is not subject to the law of God, nor indeed can be, cannot promise to love God with aM his heart and with all his soul, without either great deceit, or the most manifest and palpable absurdity : Inasmuch as promising supposes the person to be conscioub to himself, or persuaded of himself, that he

has such a heart in him ; because his lips pretend to declare his heart, and the nature of a promise implies real intention, will and compliance of heart. And what can be more evi» dent than these propositions ? Surely they that reject the covenant of grace in their hearts (as Mr. Williams owns, all unsanctified men do) cannot own it with their lips, without either deceiving or being deceived. Words cannot be a true signification of more than is in the mind. Inivard covenanting; as Mr. Stoddard taught, is by an act of saving faith. (Safety •f Afi. p. 85, 86.) And outivard covenanting is an expression oi inivard covenanting : Therefore, if it be not attended with in-ward covenanting^ it is a false expression. And Mr. Williams, in effect, owns the same thing : For he says, p. 21, '^ That there is no doubt they who are wilful, obstinate sinners, deal deceitfully and falsely Avhen they pretend to covenant with God." But so do all unregenerate sinners under the gospel, according to Mr. Stoddard's and his own doctrine. And thus the very point, about which he contests so earnestly and so long, and with so many great words, is in the midst of it ajl, given up fully by his own concession.

VII. Mr. Williams is greatly displeased with my saying (as above) that none who are under the power of a carnal mind can visibly own the covenant, without lyings or being de^ ceived^ &c. And he finds great fault with my gloss on Psal. Ixxviii. 36, 37. " They did flatter him with their mouth, and lied to him with their tongue :" Which I interpret as though they lied in pretending that respect to God, which indeed they had not, p. 35 of my Inquiry, But he insists, that what is meant is only their " Lying in breaking their promise," p. 24. And he insists upon it (as has been observed already) that natural men may covenant with God and speak true. But it seems he has wonderfully changed his mind of late : For a little while ago he declared elsewhere for the very same things which he here inveighs against, and spoke of natural men*s profession and pretence of respect to God, as being actually a lie in its own nature ; and not only becoming so by their breaking covenant afterwards. Particularly, it is

remarkable, he has thus intcrprcled this very text now in (lis-pute. In his sermons on C/trint a Xing and Witness^ speaking of the outward acts of ivorshi/i done by those that do not love God nor believe in Christ, he expressly says, p. 77. " They are 2/1 tMeir own nature a lie ; a false pretence of something within^ that is not there. Sec (says Mr. Williams) this interp! elation of it, in Psal. Ixxviii. 34....37. They didjiat' ter him with their mouths ; thcij lied to him with their tonguesy* Sec. (Ibid. p. 74. " Christ's visible church are such as visibly and outwardly profess to be his subjects, and act outwardly as if they believed on him. But these outward acts in themselves are not that religion and obedience, which Christ requires ; nay of themselves, they have no religion in them ; and Christ has nothing to do with them, but as they are the fruits and expressions of the heart, as they are the language and index of the n\ind and conscience, and outward declarations of the inward frame, temper and actings of the soul. If they are not so, they are so far from having any religion in tlicm that they are hattjtd to him, being only the visible resemblance, the pretence zx^^ feigning of religion ; i. e. they are mockery^ hy/wcrisy, falsehood and lies ; and belong not to the kingdom of Christ, but of the Devil** Let the. reader now compare this with my gloss on the text.

CONCLUSION OF THIS SECOND PART.

Thus I have considered the various parts and principles of ]Mr.Williams's scheme, which are the foundations on which he builds all his superstructure, and the ground on which he proceeds in all his reasonings, through his book ; and many particulars in his answers and arguments have been already considered. Mr. Williams says thus, p. 135, " I own, that at present I have no more expectation to see the scbeiwe which

Mr. Edwards aims to establish, defended upon Calvinistic principles, than the doctrine of transubstantiation*^ On which 1 shall only say, it might perhaps be thought very im-periinent in me, to tell my readers what I do, or what I do not expect, concerning his scheme. Every reader, that has reason enough of his own not to take the big words and confident speeches of others for demonstration, is now left to judge for himself, whose scheme is most akin to the doctrine of transubstantiation^ for inconsistence and self contradiction.

Nevertheless, I will proceed to consider our author's reasonings a little more particularly, in the ensuing part.

PART IIL

Containing some remarks on Mr. Williams's exceptionable Way of f<easoiiing, in support of his own Scheme^ and in Opposition to the contrary principles.

SECTION I.

General Obserisations upon his Way of arguing^ and answering Arguments; with ^c?;«^ Instances of the first Method excepted against.

MR. WILLIAMS endeavors to support his own opinion, and to confute the book he pretends to answer, by the following methods.

1. By frequently misrefiresenting what I say, and then disputing or exclaiming against what he wrongfully charges as mine.

2. By misieprescnlinG^ what others say in their writingb| whose opinions he pretends to efffiouse.

3. By seeming to ofi/iose and confute arguments, and yet only sayinj; things which have no reference at all to them, but relate etJtirely to other matters, that are altoijelher foreign to the argument in hand.

4. By advancing new and e.rtraordinary notionr, ; which arc both manifestly contrary to truths and also contiary to the common ajifirchenaions of the Christian church in all ages.

5. By making use of peremptory and confident assertiongf instead of arguments.

6. By using great exclamation^ in the room of arguing ; as though he would amuse and alarm his readers, and excite terror in them, instead of rational conviction.

7. By wholly overlooking arguments, and 7iot answering at all ; pretending, thai there is 720 argument, notliing to answer

when the case is manifestly far otherwise.

8 By frequently turning off an argument vith this reflection, that it is begging the (question ; when there is not the least shew or pretext for it.

9. By very frequently begging the question himself, or doing that which is equivalent,

10. By often alleging and insisting on things in which he is inconsistent with himself.

As to X\\Q first of these methods used by Mr. Williams, i. c. his misrefiresenting what I .say, and then disputing or exclaim-, ing against what he injuriously charges as mine, many instances have l)een already observed : 1 now would take notice of some other instances.

In p. 15, he charges me with " affirming vehemently? in a number of repetitions, that the doctrine taught is, that 7JO,7;jar*-7i( r of/n-etence to any visible holiness is made or designed to be made." These he cites as my words, marking them with notes of cpiotation. Whereas I never said any such words, nor said or thought any such thing, hut. the contrary. I knew, that those whose doctrine I opposed, declared that visible holiness was necessary : And take particular notice of it (p. 8.) where

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1 say, " It is granted on all hands, that none ought to be admitted, as members of the visible church of Christ, but visible saints ;'* and argue on this supposition for fifteen pages together, in that same part of my book where Mr. Williama charges me with asserting the contrary. What I say is, that people are taught that they come into the church without any pretence to sanctifying grace (p. 15.) 1 do not say ^^ho^t a pretence to visible holiness. Thus Mr. Williams alters my words, to make them speak something, not only diverse, but contrary to what I do say, and say very often ; and so takes occasion, or rather makes an occasion, to charge me before the "world, with telling a manifest untruth^ p. 15.

Again, Mr. Williams in answering my argument concerning brotherly love^ (p. 70, 71) represents me as arguing, " That in the exercise of Christian love described in the gospel, there is such an union of hearts, as there cannot be of a saint to an unsanctified man." Which is a thing I never said, and is quite contrary to the sentiments which I have abundantly declared, I indeed speak of that brotherly love, as what cannot be of a saint to one that is not apfirehended and judged to be sanctified. But that notion of a peculiar love, which cannot be to an unsanctified man, or without the reality of holiness in the person beloved, is what I ever abhorred, and have borne a most loud and open and large testimony against, again and again, from the press, and did so in the preface to that very book which Mr. Williams writes against. In p. 74, Mr. Williams represents me as supposing, that in the sacrament of the Lord's supper, both the covenanting//ar^zV*, viz. Christ and the communicant, seal to the truth of the communicant's faith ; or that both seal to this as true, that the communicant does receive Christ. Whereas, by me, no such thing was ever thought ; nor is any thing s.tid that has such an aspect. What I say, is very plain and express, (p. 75.) That Christ by his minister firofesses hisfiartofthe torvenant, presents himself and professes the tvillingness of his heart to be theirs Toho receive him. That oh the other hand, the comminncant., in receiving the offered symbols, /n-ofesses ///« fiai't in the covenant., and the luillingncss of his heart to re^

crivr Christ who h offered. How different is this from both parties sealing to the truth of the communicant's faith ?

In p. 76, 77 and 80. He greatly misrepresents my argu* ment from 1 Cor. y\. 28. *' Let a man examine himself," Sec. as though I supposed the Grerk word translated examine, must nrfeaaarilij imfily an earaminadon to approbation ; that it iigmfica to afifirove ; and that a man*a examination must wrati his approving himselj'to //inmrlf to be sanctified. This representation he makes over and over, and builds his answer to the argument, upon it ; and in opposition to this, he says, (p. 77) " WheiHiver the word means to examine to approbation, it is not used in its natural sense, but mctonymicuUy." Whereas, there is not the least foundation for such a representation : No such thin^ is said or suggested by me, as if I supposed that the meaning of the word is to approve.^ or to ex* amine to approbation. What I say is, that it properly signifies proving or trying a things whether it be true and of the right sort^ (p. 77.) And I there, in the same place, expressly speak of the word (in the manner Mr. Williams does) as not used in its natural sense, but metonymically, when it is used to signify approve. So that Mr. Williams's representation is not only diverse from, but contrary to what I say. Indeed I suppose (as well.I may) that when the apostle directs persons to try themselves with respect to their qualifications for the Lord's supper, he would not have them come, if upon trial they find themselves not qualified. But it would be ridiculous to say, that I therefore suppose the meaning of the word, try or examine, is to approve, when it is evident that the try' ing is only in order to knowing whether a thing is to be ap^ provedy or di)ia/iproved.

In p. 98, on the art^umcnt from John's baptism, Mr. Williams alters my words, bringing them the better to comport wiih the odious reprcscntalion he had made of my opinion, viz. tiiat I required a giving an account of expericficesy aft a term of communion ; he puts in words as mine, which are not mine, and distinguishes them with marks of quotation , charging me with representing it as " probable that John had as much time (o incjuir/* into their experiences as into their

doctrinal knowledge." Whereas, iny words are these, p. 101. " He had as much opportunity to inquire into the credibility of their profession, tts he had to inquire into their doctrinal knowledge and moral character."

In p. 118, and to the like purpose, p. 134, our author represents me, and others of my principles, as holding, that the gos' pel does peremfitorilij sentence men to damnation for eating and drinking without sanctifying grace. But surely Mr. Williams would have done well to have referred to the place in my Inquiry, where any thing is said that has such a look. For, I find nothing that I have said in that book, or any other writing of mine,about the gospel's peremptorily sentencing such men to damnation, or signifying how far I thought they were exposed to damnation, or expressing my sentiments more or less about the matter.

In p. 130 and 131, Mr. Williams says, " when one sees with what epithets of honor Mr. Edwards in some parts of his book has complimented Mr. Stoddard, it must look like a strange medley to tack to them....27/«^ he was a weak beggar of his question ; a siipjioser of what was to be proved ; taking for granted the point in controversy ; inconsistent with himself; ridiculously contradicting his own arguments" These expressions, which Mr. Williams speaks of as tacked to those honorable epithets, he represents as expressions which I had used concerning Mr. Stoddard : And his readers that have not consulted my book, would doubtless take it so from his manner of representation. Whereas, the truth is, no one of these expressions is used concerning Mr. Stoddard any where in my book ; nor is there one disrespectful word spoken of him there. All the ground Mr. Williams had to make such a representation, was, that in answering arguments against my opinion I endeavored to shew them to be weak (though I do not And that I used that epithet) and certainly for one to pretend to answer arguments, and yet allow them to be strong, would be to shew himself to be very weak. In answering some of these arguments, and endeavoring to shew wherein the inconclusivcness of them lay, I have sometimes taken notice that the defect lay in what is called begging the

Vol. I. 3 H

giiestion^ or supposing the thing to be proved. And if I ha3 said so concerning Mr. Stodda!d*sargumcnts,speakingof them as /lis, I do not know why it should be represented as any fiemonal reflection, or unhandsome, dishonorable treatment of him. Every inconclusive argument is weak ; and the business of a disputant is to shew wherein the weakness lies : But t© speak o[ argujitents as weak, is not to call men weak. All the ground Mr. Williams has to speak of me as saying, that Mr. Stoddard ridiculously coVitradicted his civn argutnentsy is, that in p. 11, citing some passages out of Mr. btoddard's Jjijiealy I use these words ; " But how he reconciled these passages with the rest of his treatise, I would modestly say» I must con^ fcss myself at a loss.'* And particularly I observed, that I could not see how they consist with what he says, p. 16, and so proceed to mention one thing which appears tome not well to consist with them. But certainly this is not indecently t<» reflect on Mr. Stoddard any more than Mr. Williams indecently reflects on the first reformers, in his answer to Mr. Croswell, p. 74, 75, where speaking of their doctrine of a particular persuasion as of the essence of saving faith, he says, " they are found inconsistent with themselves, and their doctrine lighter than vanity." And again p. 82," if ever (says Mr. Williams) any men were confuted from their own concessions, these divines are." And more to the like purpose. Which gives me a fair occasion to express the like wonder at him, as he does at me p. 131, but I forbear personal reflections.

Mr. Williams in the same page, has these words ; " And to say, that all unsanctified men do profess and seal their consent to the covenant of grace in the Lord's supper, when they KNOW at the same time they do not consent to it, nor have their heart at all in the afi'air, is something ivorse than begging the (juestion." That is, as 1 suppose, (the same that he charged me with before) telling a manifest untruth. By which he plainly suggests, that I have said thus. Whereas I no where bay, nor in any respect signify that I supi)ose, all unsanctified communicants do know that they do not consent to the cove-

nant of grace. I never jiiade any doubt, but that multitudes of unsanctified communicants are deceived, and think they do consent to it.

In p. 132, he says of me, *• the author endeavors to show, that the admitting unsanctified persons tends to the ruin and and reproach of the Christian church ; and to the ruin of the persons admitted." But how widely different is this from ■what I express in the place he refers to ? Inq. p. 121. That which I say there, is, that" by express liberty given, to open the door to as many as please, of those who have no visibility of real saintship, and make no profession of it, nor pretension to it, is a method which tends to the ruin and great reproach of the Christian church, and also to the ruin of the persons admitted." I freely grant, and shew abundantly in my book, it is never to be expected, that all unsanctified men can be kept out, by the most exact attendance on the rules of Christ, by those that admit members.

In p. 136, Mr. Williams, wholly without grounds, speaks of irie as representing, that " unconverted men make pretension to nothing but what God's enemies have, remaining in open and avowed rebellion against him." Whereas, I suppose that some natural men do profess, and profess truly, vmiiy thingsi which those have not, who are ojien and avowed enemies of God. They may truly profess that sort of moral sincerity in many things belonging to morality and religion, ■which avowed enemies have not : Nor is there any sentence or word in my book, which implies or intimates the contrary.

In p. 141, Mr. Williams evidently insinuates, that I am one of those who," if men live never so strictly conformable to the laws of the gospel, and never so diligently seek their own salvation, to outward appearance, yet do not stick to speak of them, and act openly towards them, as persons giving no more public evidence, that they are not the enemies of God and haters of Jesus Christ, than the very worst of the heathen." But surely every one that has read my book, every one that knows my constant conduct, and manner of preaching, as well 3S writing, and how much I have written, said and done

against judging and ccnsui in?^ perscos of an externally rnoral and religious behavior, must know how injurious this representation of me is.

SECTION II.

Instances of the second thing mentioned as except tionahle in Mr, Williams's Method of managing this controversy^ viz. His misrepresenting ijjhat IS said in the writings of others, that he supposes favors his opinion*

PERHAPS instances enough of this have already been taken notice of; yet I would now mention some others.

In what he says in reply to my answer to the eip;hth objec-Hon, he says, p. 108. " Mr. Stoddard does not say, if sanctifying p^race be necessary to a person's lawful partaking of the Lord's supper, then God would have ti;iven some certain rule, whereby those who are to admit them, may know whether they have such grace, or not." Mr. Williams there intimates (as the reader may see) as if Mr. Stoddard spake so, that it is to be understood disjunctively, meaning he would either have given some certain rule to the church who admit them, or else to the persons themselves : So that by one means or other, the J.ord^s sitfifier mii^ht be restrained to con-•certed men. And he exclaims against me for representing as though Mr. Stoddard's argument were concerning a certain rule, ivhercby thane ni'ho are to admit thejn, may htoiv ni'hrther they have grace, (see the foregoing page) and speaks of it as nothing akin to Mr. Stoddard's argument. Now let the reader take notice of Mr. Stoddard's words, and see whether his argument be not something akm to tins. He says expressly, Jfifical^ p. 75. '^ God does not hind his church to impossibilities. If he had made such an ordinance, he would give

gifts to his church, to distinguish sincere men from hypocrites, whereby the ordinance might have been attended. The minor is also evident : He has given no such rule to his CHURCH, whereby it mriv be restrained to converted men. Tins appears, because by the rule that they are to go by, they are allowed to give the Lord's supper to many unconverted men. For all visible bigns are common to men converted, and unconverted." So that Mr. Stoddard in fact does say, <' If sanclifving grace be necessary to a person's lawful partaking of the Lord's su})per, then God would have given some certain rule, whereby the church (those who are to admit ihem) mav know, whetlier they have grace, or not." Tiiough Mr. Williams denies it, and says, this is nothing akin to Mr. Stoddard's argument ; contrary to the plainest fact.

In p. 99, Mr. Williams, replying to my answer to the sixth objection, misrepresents Mr. Hudson, in the following passage. " This [i. e baptism] says Mr. Hudson, makes them members of the body of Christ. And as for a particular, explicit covenant, besides the general, imposed on churches, I find no mention of it, no example nor warrant for it in all the scripture." Here Mr. W^iiliams i-j still manifestly endeavoring to discredit my doctrine of an cxjdicit owning the covenant of grace ; afYd he so manages and alters Mr. Hudson's words, as naturally leads the reader to suppose that Mr. Hudson speaks against thiS : Whereas, he says not a word about it. What Mr. Hudson speaks of, is not an explicit owning the covenant of grace or baptismal covenant ; but a particular church covenant^ by which a particular society binds themselves explicitly, one. to another, jointly to carry on the public worship. Mr. Hudson's words are, p. 19, "I dare not make a particular^ explicit^ holy cove?iant to be the form of a particular churchy as this descri/ition seemeth to do ; because I find no mention of any such covenant, besides the general imposed on churches, nor example nor warrant for it in all the scripture." And then afterwards Mr. Hudbon says, " But it is the general covenant sealed by baptism^ and not this, that makes them members of the body of Christ." Mr. Williams, by citing distant passages in Mr. Iludsonj and joining them, in

*46 REPLY TO WILLIAMS.

his own way, by panicles and conjunctions, wliich Mr. Hudson docs not use, and leaving out these words....T'o be the form of a fiarticulur churchy as this description srcmrth to </o....quite blinds the miiid of his reader, as to Mr. Hudson's true senso, >vhich is nolhinu; to Mr. Williams's purpose. Mr. Hudson says not a word here against, or about an cx/iress or exfilicit cov enanting'^ or owning the covenant, in my sense : But in other places, in the same book, he speaks of it, and for it, as necessary for all Christians. Thus, in p. 69, " There is one individual, EXPRESS, external covenant; not only on God's part, but also it is one external, visible covenant, on men's part ; which all Christians-, as Christians, enter into^ by their processed acceptance, and express restipulation, and promised subjection and obedience ; though not altogether in one place, or at one time.'* He speaks again to the samu' purpose. p. 100.

SECTION III.

Instances of the third thing ohsevoed in Mr, Williams's manner of arguing^ viz. His pretending to oppose and answer argu?ncnts, by saying things ivhich hai^e no reference to the?n, but relate tct other matters perfectly foreign to the subject of the argument.

SUCH is his answer, (p. 37) to my argument from Isa. Ivi. Particularly from those words, v. 6, 7, " Also the sons of the stranger, that join themselves to the Lord, to serve him, to love the name of the Lord, to be his servants....even them will I bring to my holy mountain, and make them joyful in my house of prayer," Sec. Eor I say nothing under that argument (as Mr. Williams in his answer presumes) which supposes any antithesis or opposition here bctv, ccn the

REPLY TO WILLIAMS. Uf

state of the Gentiles and eunuchs under the Old TestanienC^ and under the g-os/iel, as to terms of accefitance with God : Nor any opposition as to a greater necessity of sanctifying graces to the lawful partaking of ordinances, under the gospel, than under the law ; as Mr. Williams also supposes in his argu« ings on this head. But the opfiosition I speak of, as plainly pointed forth in the chapter, is this: Thai whereas under the law, not only piety of heart and practice were required, but something elsc^ even soundness of body and circumcision, it is foretold, that under the gospel, piety of heart and practice only should be required ; that although they were eunuchs or uncircumcised, yet if it appeared that they loved the name of the Lord^ Sec. they should be admitted.

So when I argued, that Christ, in the latter part of the 7th chapter of Matth. representing the final issue of things, with regard to the \isible church in general, speaks of all as being such as had looked on themselves to be interested in him as their Lord and Saviour, and had an opinion of their good estate ; though the hope of some was built on the sand^ and others on a rock : Mr. Williams, in his Reply, p. 40, 41, in-tirely overlooks the argument and talks about other things. He says, " Christ does not fault those that cried, Loj^d, Lordy for entering into covenant, but for not keeping covenant," p. 41. Here he runs back to another thing, relating to another argument, to which this has no reference, which he dwells wholly upon ; and says nothing to the argument I use in that place.

So in his reply to what I say on the parable of the wheat and tares, ip. 98, &c. He has entirely overlooked the argument. He says, to vindicate the objection, p. 99, " Which we think shows us the mind and will of Christ in this matter is, that his servants shall proceed only on certain established rules of his visible kingdom, and not upon any private rules of judging about them." Whereas, I never said, or supposed, that Christ's servants must not proceed on certain established rules of his visible kingdom, or that they ought to go upon any private rules of judging ; but particularly and largely expressed my mind to the contrary, in my explaining the question <

And sny, ///</. p. 5, " That it is properly a visibility to llir rye o^ihc public charity, and not of a/zrh-are judi^mein, tliai i-ivcs a right to be received as visible saints by the public." And repeat the same thipg again, p. 125.

And as lo w hat Mr. Williams says in this place about ;/i-fanta* being- born in the churchy it entirely diverts the reader lo another point (which I shall hereafter paiticularly consider) ■wholly distinct from the subject of the argument ; which is about rules of admisairm into the churchy whenever they are admitted. If persons are born in the church in complete standing, as Mr. Williams supposes, then they are no admit' ted at all, but in their ancrstor.9. But houcvcr, the question returns, ^vhether ancestors thnt arc iinmnctifird^ can have a lawful right to come into the church? Mr Williams holds they may. The subject of the argument is about bringing in tares into the field, nvhcnever thexj are brought in^ whether sooner or later : And vrhelher tares have a lawful right,by warrant from Christ to be in the Jield ; supposing this to intend the church of Christ. The argument I produced to the contrary was, that the tares were introduced contrary to the owner's design, through men's infirmity, and Satan's procurement. Which argument, being inlirely overlooked by my opponent, I desire it may be now particularly considered.

When the Droit bi ought in the tares^ it is manifest, 1<C brought in something that did not belong there ; and therein counteracted the oivner of the field, and did it under that very notion of crossing his design, jin nievnj (says the parable) hath done (his. But how does this consist with the ftxres haf-ing a iivfid rights by the owner's warrant and ajjp^'int-ment, lo have a standing in his field ? If CnHiar by his institution has, in mercy tounsactified men given them a lawful right to come into the church, that it may be a means of their conversion ; then it is a work of his kindness, as the xom-passionate Redeemer of souls, to bring them in ; and not the doing of the great enerr.y and destroyer of sonU. If- ihe great physician of souls has built his church, us an infirmary in compassion to those that are sick, for this end thai ihcy may.bb brought in r.tid healed there ; shall it be said witU

surprize, when such are found there, honv came these sick people HERE ! And shall the compassionate physician, who built the hospital, make ansv.er, an enemy hath done this !

Besides, if Christ had appointed that unsanctified men should come into the church, in order to their conversion, it would be an instance of the faithfulness of his servants to bring in such. But the bringing in tares into the field, is not represented as owing to the faithfulness and watchfulness of the servants ; but on the contrary, is ascribed to their sleepiness and remissness: They were brought in while they sle/it<, who ought to have done the part of watchmen in keeping them out, and preventing the designs of the subtle enemy that brought them in. Perhaps some would be ready to make the reflection, that those churches whose practice is agreeable to the loose principles Mr. Williams espouses, do that at noon day, in the presence of God, angels and men, which the devil did in the dead of the night, ivhile men slept !

Again, Mr. Williams, in his reply to my argument from that Christian brotherly love^ which is required towards all members of the visible church, goes entirely off from the argument, to things quhe alien from it. His first answer, p. 69, is, that " the exercise of this Christian love is not the term ©f communion or admission into the visible church ;" which is perfectly foreign to the business. For the argument respects the object of this love, viz. visible saints, that are to be thus beloved ; and not at all the qualifications of the inherent subject of it^ or the person that exercises this love. If they that are admitted, are to be loved as true saints^ or for the im-mge of Christ appearing in them^ or supposed to be in them (as Mr. Williams allows, p. 68) then it will follow that none are to be admitted, but such as can reasonably be the objects of Christian love, or be loved as true saints, and as those who fiave the image of Christ appearing in them. Whether the exercise of this love be the term of communion, or not ; yet if we are commanded to exercise this love to all that are admitted to communion, then it will certainly follow, that some reasonable ground for being thus beloved, must be a term of •communion in such as are admitted. Te suppose it appoint-Voi.. I. 3 I

cd, tliat Nvc should love all that are admitted as true saints, and yet that it is not appointed that such as are admitted should exhibit any reasonable giounds for such a love, is certainly to ^^upposc very inconsistent appointments.*

TVIr. WiHiams's second answer p. 70, is no less impertinent ; viz. " That men's right to communion in gospel ordinances does not depend upon the corruptions of other men, in their forbearing to love them." As if my argument were, that unless men are actually lovedy as true saints, they have no right to communion ! Whereas, the argument was very diverse, viz. That unless men have a ri^ht to be no /c-T'e'c/, they have no right to communion. If men have an appearance, to reason, of being true saints, they may have a right to be loved as true saints, and to be admitted as such ; however corrupt and void of love other men are : But withodt such an appearance to reason, it is no corrufition^ not to love them as true saints ; unless it be corrupt, not to act without reason.t

As to Mr. Williams's third answer, and the misrepresentations it is built upon, it has already been taken notice of.

* " The apo?tIcs looked on all those, whom they gathered into churchcj or Christian congregations to cat the Lord's supper,as having the truth dwelling in them ; and so they behoved, every one of them, to look upon one another : Seeing they could not love one another as brethren in the truth, w ithout acknowledging that truth as dwelling in them. And so we sec the apostles, in their writings to the churches, supposing all their membcis objects of this brotherly love. Christ's visible church then is the congregation of those whom the apostle could call ^\^t. iaxnti and faithful in Christ Jesus.** ^-Glass^s Nous on Scripture texts. Numb. 3, p. 3a.

+ A good argument might also be drawn from the corruption of un-j,anclified men ; foi that they are all so under the power of corruption, that they arc notable to love saints, or any one else, with truly Christian love. Agreeable to what Mr Stoddard says in his Three Sermons^ p. 40, *' Men arc obliged to love their neighbors as themselves. But no natural men do in any measure live up to that rule ; but mm are great enemie) one to another, fiatr-ful and fijting one another. Tbcy do but little good one to another : They do a great di-al of hurt on^ to another." Now is it reasonable to suppose, that such men have the proper qualiGcalions, by divine institution, for a lawfu? :ighl to be members of the viiibic family of God ?

In Mr. Williams's reply to my answer to the Jirst objec cion p. 81, &c. he wholly leaves the argument, and writes in support and defence of other matters, quite different from those which I mentioned, or had any concern with. The objection which I mentioned, and which had been much insisted on by some against my opinion, was, that church members are called discifiles^ or scholars ; a name, that gives us a notion of the visible church as a school ; and leads us to suppose, that all who profess that sort of faith and sincerity, which implies a disposition to seek Christian learning and spiritual attainments, are qualified for admission. But Mr. Williams says nothing at all in support of this objection. In answer to It, I endeavored to shew, that the name disciples given to church members,does not argue that unsanctified persons are fit to be members. He says nothing to shew, that it does. He says, if it will not follow from Christ's visible church's being represented as Christ's school, that it is in order to all good attainments ; yet it is in order to all that they have not yet attained. Which is nothing to the purpose, but foreign to the thing in debate, viz. Whether sanctifying grace is one of those things ivhich are not yet attained by those that are lawful' ly in the church. He there says nothing to prove, that it is ; and especially to prove it from the meaning of the word, disciples ; which was the argument in hand. He insists, that men may be sufficiently subject to Christ as their master and teacher, in order to be in his school or church, without grace : But then the thing to be proved, was, that church raembers being called discifdes makes this evident, in order to support the argument or objection I was upon : Which argument is entirely neglected throughout all his discourse under this head.

So in his reply to my answer to the 11th objcclion, p. 123, &c. he wholly neglects the argument, and labors to support a different one. I endeavored, without concerning myself about the words of any argument in Mr. Stoddard's Appeal, to answer an argument abundantly used at Northampton against my doctrine, of unsanctified men's not having a right to come to the Lord's supper ; which was this, " You may a!=;

^yell sivy, that unsanclified men may not attend any other duty of worbhip ;** and particularly, " you may as well forbid them \o/trail}* As for Mr. Stoddard's objection, in these words, *' If unhanciified men may attend all other ordinances or duties of worship, then they may lawfully attend the Lord's supper ;'* it was an argument I was not obliged to attend to in the words in which he dcHvered it, because it was not an argument brought against my scheme of things, but one very diverse : Since it is not my opinion, that unsanclified men may attend " all other ordinances or duties of worship, besides the Lord's supper ;" for I do not suppose, such may offer themselves to baptism i which Mr. Stoddard lakes for granted, in liis argument. And therefore, what Mr. Williams says in support of it, is quite beside the business. As to the argument I was concerned with, taken especially from the lawfulness of unsanclified men's /iraying^ to prove, that therefore it must be lawful for them to come to the Lord's supper, certainly if there be any consequence in it, the consequence depends on the truth of this supposition, T/iat the same thing' nvhich makes it lawful for a man to pray, also makes it laivfulfor him to come to the Lord's supjier. And seeing this position is proved to be not true, the argument falls to the ground. And Mr. Williams's nice observations and distinctions, of a iwn obstante^ and 2i-simply and /ler 5e, are nothing to the purpose.

This good reason (with several others) may be given why the same that makes it lawful for a man to pray and hear the word, will not make it lawful for him to partake of sacraments, viz. That llie sacraments are not only duties, but covenant privileges, and are never lawfully given or received but under that notion. Whereas it is not so with prayer and hearing the word : And therefore they who have no interest in the covenant of grace, and are in no respect God's covenant people may lawfully hear the word and pray. But it is agreed on all hand*;, that they who are not in some respects-God's covenant people, may not come to sacraments : And the reason is this, because sacraments are covenant privileges. And iJiis same reason will prove ihat none but true Ifelievcr^ or those that have saving faith, the only condition of the cove-

nant of grace, have a ritjht to sacraments. For, as was observed before, the condition of any covenant is the condition of all the benefits or privileges of that covenant. Sec Part XL Sec. 8.

SECTION IV.

The fourth thing observed tn Mr. Williams's method of managing the Contrcoersy^ particularly con^ sidered^ viz. His advancing new and extraordinary notions, not only manifestly contrary to Truth, hut also to the common and received principles of the Christian Church.

THUS it is with regard to many things which have already been taken notice of. As, that men may be ungodly men, and yet truly profess to love God more than the world : That men may be professors of religion and have no true grace, and yet not be lukewarm, but serve God as their only master : That such may profess to be subject to Christ with all their hearts, and to give up all their hearts and lives to Christ, and speak true, Sec. &c.

I shall now take notice of another remarkable instance of this, viz. That Mr. Williams,an his reply to my argument, from the epithets and characters given by the apostles to the members of the visible Christian churches, in their epistles, represents, p. 56, That there '* is no difference in all the epithets and characters, which I had heaped up Irom the New Testament," from those that are given in the Old Testament, to the whole body of the Jewish church ; which he elsewhere abundantly supposes to be the whole body of the Jewish nation ; yea, even in their porst times, until the nation was re-

jectctl and cast olTby Goi] fron^ bein[^ any lonpjcr his people ; as I shall have occasion particularly to observe afterwards.

That il may be the easier jvuH;cd, how manifestly this is contrary to truth, I sliall licrc repeat some rT those epithets and chiracters I l^eforc mentioned, which Mr. Williams has reference to. This is very manifest concerninj^ most of them. But that I may not be tedious, I will now rehearse but a few instances, viz. bcinp; " made fice from sin, and bccominc^ the servants of rij^ihteoMsness ;" bavinj; " the spirit of adoption ;** beinp:*ihe children of Got), heirs of God, joint heirs-with Christ ;" beinp: " vessels of niercy prepared unto calory ;'* bein'^ such *' as do not live to themselves, nor die to themselves ; hr> live unto the Lord and die unto the Lord ;" and -who, *» livinp: and dyinpj are the Lord's ;'* beinp: those that have " all thinp;:? for theirs, whether Paul or Apollos, or Cephas, or the -^vorld, or life, or death, or ihinc^s present, or thint^s to come ; because they arc Christ's ;V being: " begotten throup:h the p;ospcl ;" bcinpj such as " shall judge the ivorld ;" being " washed, sanctilied, justified in the name of the Lord Jesus, and by the Spirit of our God ;" bcini; " manifestly declared to be the epistle of Christ, written, not with ink, but bv the Spirit of the living: God ; not in tables of stone, but in fleshly tables of the heart ;'* being such as '' behold as in a t;lass the glory of the Lord, and are changed into the same imap;e from plory to glory ;*' being " chosen in Christ before the foundation of the world, that they should be holy and -witliout blame before him in love ; and predestinated unto the adoption of children ;" being " scaled by that My Spirit of promise ;'* being " quickeneri, though once dead in trcspas-cs and sins ;" being made meet to be partakers of the inheritance of the saints in light ;" being *' dead, and having their life hid with Christ in God ;" and being tliose that «' wlien Christ, who is our life, shall appear, sliall also appear with him in glory ; having put off the old man with his deeds, and having put on the new man, which is renewed in knowledge, after the image of him that created him ;" being " begotten again to a living hope....to an inheritance incorruptible, and undefded, and that fjdcth not away, reserved in heav-

en for them ; who are kept by the power of Cod Ihrough faith unto salvation ; who love Christ though they have not seen him ; in whom, thouj^h now ihcy sec him not, yet be-lievin;2; they rejoice with joy unspeakable and full of «.^Iory ; having purified their souls in obeying the truth through the Spirit ; knowing him that is from the beginning ; having their sins forgiven ; having overcome the wicked one ; having an unction from the holy one,^by which they know all things ; who are now the sons of God ; and who, when Christ shall appear, shall be like him, because they shall see him as he is."

Now let the Christian reader judge, with what face of reason our author could represent, as though there were nothing in all these epithets and characters, more than used of old to be given to the whole nation of the Jews, and that, even in limes of their greatest corruption and apostasy, till the nation was rejected of God ! One would think, there is no need of arguing the matter with any that have read the Bible.

This representation of Mr. Williams's is not only very contrary to truth, but also to the common stniimerits of the Christian church. Though I jirelend not lo be a person of great reading, yet I have read enough to warrant this assertion. I never } et (as I remember) met with any author that went the same length in this matter with Mr. Williams, but only Mr. Taylor of Norwich, in England, the author that lately has been so famous for his corrupt doctrine. In his piece which he calls A Key to the Jfiostolic Writings^ where lie delivers his scheme of religion (which seems scarcely so agreeable to the Christian scheme, as the doctrine of many of the wiser Heathen) he delivers the same opinion, and insists largely upon it ; it being a main thing he makes use of to establish his whole scheme. And it evidently appears in the manner of his delivering it, that he is sensible it is exceeding far from what has hitherto been the commonly received sentiment in the Christian world. He supposes that as all those epithets and characters belong to the whole nation of the Jews, even in their most corrupt times, so they btdong to all Christendom, even the most vicious parti of it; that the most

vicious men who are baptized, and profess to believe Jesus to be the Messiah, are " chosen before the foundation of the ■world, predestinated accordinir to the foreknowledge of God, regenerated, justified, sanctified ciuld;en of Ciod, heirs of God, joint heirs with Christ, the spouse of Christ, the temple of G(»d, made to sit toc;elher in heavenly places in Christ, being the family of heaven, Sec. Sec. And certainly he may with as ^ood reason, and with the same reason, suppose this of all Christendom, even the most vicious parts of it, as of the whole nation of the Jews, however corrupt, till there was a national rejection of them.

Indeed it is manifest there is no other way of evading the force of the argument from the epistles, but by falling into Taylor's scheme. If his scheme of religion be not true, then it is plain as any fact in the New Testament, that all the Christian churches, through the whole earth, in the apostles* days, were constituted in the manner that I insist on. The scripture says ten times as much to demonstrate this matter, as it does about the manner of discipline officers, and government of the church, or as it does about the several parts of tiie public worship, or about the sanctification of the Christian sabbath.

SECTION V.

Instances of the fifth and sixth particulars^ in Mr, \W\\hm^'*s method of disputing^'viz. his using con-Jident and peremptory Assertionsy and great Exclamations, instead of Arguments,

WE have an instance of the former^ in his reply to my answer to the 14th objection, viz. That " it is not unlawful for unsanctified men to carry themselves like saints. I objected against this, if iliercby be meant, that they may lawfully car-

ry themselves externally like saints in all respectb, remaining iin^dly ; and mentioned some things which belontjed to the external duty ofi^odly men, which no ungodly man, remaining such, may do. To which Mr. William, makes no reply ; but to prove the point Says, " Mr. Stoddard knew, sind all divines know, thai the external carriage of some unsancU-fied men 2.v, to the outward appearance, and the public judgment of the church, the same with the carriage of the saints ; and they know they are bound to such a behavior." And thii peremptory, confident assertion is all the argument he brings to prove the thing asserted.

Again, I observe, that sometimes Mr. Williams uses great exclamation^ as though he intended to alarm, and excite' terror in his readers, and raise their indignation : Though they are perhaps never like to ki\o\w for •^ohat. We have two very remarkable instances of this, p. 136 and 137, where lie says, " I shall further take notice bf two sxtraordinanj -Mid sur'/nnz-htg passages, if I understand them. And I have with great diligence tried to find out the meaning of them. One is p. 129, '' between the 17th and 23d lines ; if it be rightly printed." He does not quote my words : This mighty exclamation'^ would have become too flat, and appeared ridiculous, if" he had. The passage referred to is in these words....'* Indeed such a tendency (i. e. a tendency to irreiigion and profane-ness) it would have, to shut men out from having anv part in the Lord, in the sense of the two tribes and half. Josh. xxii. 25, or to fence them out by such a partition wall, as formerly was between Jews and Gentiles ; and so shut them out as to tell them, if they were n^ver so much disposed to serve God,, he was not ready to accept them : According to the notion the Jews seem to have had of the uncircumcised Gentiles." That is, plainly, to shut them out so as to tell them, that let them have hearts never so well and piously disposed to love and serve God, their love and service could not be accepted. This doubtless would have a tendency to discourage religion in men. And how the owning of it is an owning my scheme to have such a tendency, 1 do not know. Mr. Williams might as well have picked out ahy other sentence through i\Xi

Vol. I. > K

the 136 pai^cs of the book, and called it an extraordinary fia.!-* sage., and stood astonished over it, and told how he was ready to doubt whether it was rightly printed, and what great diii' geyice he had used tojindour the meaning of it /

The other extraordinary passage he stands thunderstruck with, is in these words ; " may it not be suspected, that this way of baptizinp^ children of such as never make any proper p ofession of godliness, is an expedient, originally invented for that very end, to give ease to ancestors with respect to their posterity, in times of great declension and degeneracy ?" INIr. Williams knows, that through the whole of my book I suppose this practice of baptizing the children of such as are here spoken of, is wrotig; and so does /le too; for he abundantly allows, that persons, in order to be admitted to the privileges of visible saints, must make a profession of real piety, or gospel holiness. And if it be wrong, as we are both agreed, then surely it is nothing akin to blasphemy, to suspect that it arose from some bad cause.

SECTION VL

Instances of the seventh particular, obseroed in Mr, Williams's ^vay of disputing, viz. His ivholly overlooking argument, pretending there is no argument, nothing to answer ; ivhen the case is far otherwise.

THUS in his reply to my tenth argument, which was this, « It is necessary, that those who partake of the Lord's supper should judge themselves truly and cordially to accept Christ as their Saviour, and chief good ; for this is what the actions, which communicants perform at the Lord's table, are a solemn profession of." I largely endeavored in p. 75, 76 and 77, to prove this, from the nature of those significant

mictions, of receiving the symbols of Christ's body and blood when oflTered, representing their accepting the thing signified, as their spiritual food, &c. To all which Mr. Williams says, p. 74. " I do not find that Mr. E<hvards has Sciid any thing to prove the proposition, which is the whole argument offered herein proof of the point proposed to be proved, but only gives his opinion, or paraphrase of the purport and nature of the sacramental actions." Since Mr. Williams esteems it no argument, I desire it may be considered impartially whether there be any argument in it or no.

These sacramental actions all allow to be signi/icarit actions : They are a signification and profession of something : They are not actions without a meaning. And all allow, that these external actions signify something imvard and sjiiritual. And if they signify any thing spiritual, they doubtless signify those spiritual things which they represent. But what in-ivard thing does the outward taking or accepting the body and blood of Christ represent, but the ifiivard accepting Christ's body and blood, or an accepting him in the heart ? And what fifiintiial thing is the outward feeding on Christ in this ordinance a sign of, but a spiritual feeding on Christ, or the soul's feeding on him ? Now there is no other way of the soul's feeding on him, but by that faith^ by which Christ becomes our spiritual food, and the refreshment and vital nourishment of our souls. The outward eating and drinking in this ordinance is a sign of sfiiritual eating and drinking, as much as the outward bread in this ordinance is a sign of sfiiritual bread; or as much as the outward dnnk is a. sign of 5/2/r-itual drink. And doubtless those actions, if they are a profession of any thing are a profession of the things they signify.* To say, that these significant actions aj-e appointed

* Mr. Stoddard owns, that the sacramental actions, both in baptism and the Lord's supper, signify savingfa'th in Chriit. Safety of Ap. p. 170. " By baptism is signified our fellowship loith Christ in his sufferings. That is signified hereby, that wc have an interest in the virtue of hii sufferings, that his sufferings are made over unto us, and that we do participate in the good and benefit of them. It was John tfu BaptiiCs manner, betore he baptized persons, to teach them that they must hchnx on Ch> ist. And the aposiles and

to be a firofesfiion of bomelhin'^r, but not to be a prolewioii af the thitiga they are appointed to aignify^ is as unreasonaljle as to say, that certain soiinds or words are appointed to bo a profession of something, but not to be a profession of tlic things signiti*»d by those words.

Ac:aiu, Mr. Williams, in his reply to my answer to the second objection^ with like contempt passes over the main argument which I offered, to prove that the nation of Israel were called Grjd*s jicofile^ and covenant Jicoplc, in another sense besides a being visible saints. My argument in p. 85, 86, was this : That it is manifest, that something diverse from being visible saints, is ofien intended by that nation's being called God^s pccfilc^ and that that nation, the family of Israel, according to thejles/h and not with regard to any moral and religious qualifications, were in some sense adopted by God, to b« his peculiar and coveYiant people ; from Rom. ix. 3, 4, 5. " I could wish myself accursed from Christ for my brethren according to the flesh ; who are Israelites ; to whom pertaineth tbe adoption, and the glory,and the covemants and the giving of the law, and the service of God, and the promises ; whose are the fathers,'' &^c. I observed, that these privileges here mentioned, are spoken of as belonging to the Jews, not now as visible saints, not as professors of the true religion, not as members of the visible church of Christ (which they did not belong to but only as a people of such a nation, such a blood, such an external, carnal relation to the patriarchs, their ancestors; IsratiUea^ according to thejlesh : Inasmuch as the apostle is speaking here of the unbelieving Jeii'Sy professed unbelievers, that were out of the Christian church, and open, visible enemies to it; and such as had no right at all to the external

apostolical men would not baptize any aduit persons but such as professed U> believe an (krist, *'he that belicvcth aod U baptized shall be saved. Baptism is mentioned as the evidence of faiik " So conceroing the Lord'» supp'T, llnd. p. 122, I 83. '• lu this ordinai^c^ Mfe are invited to put our fruj/ ii the dc;»th of Christ. Take % eat: thii is my body ; and drink y< all 0/ >!. When the body fec<ls on the sacramcnul bread and v^ioe, th^ ioulis to do that Tuhiih amwcri untoii; The soul is iojud on Christ crucified ; which is noth-iogeljc but the acting/uj/A on him."

privileges of Christ's people. I observed further, that in like manner this apostle in Rom. xi. 28, 29, speaks of the same unbelieving Jews, that were enemies to the gospel, as in some respect an elect people, and interested in the calling, promises and covenants, God formerly gave their forefathers, and are still beloved for their sakes. " As concerning the gospel, they are enemies for your sakes : But as touching the election, they are beloved for the fathers* sakes. For the gifts and calling of God are without repentance.

All that Mr. Williams says, which has any reference to these thino^s, is, " that he had read my explication of the " name of the people of God, as given to the people of Israel, See. But that he confesses, it is perfectly unintelligible to him " The impartial reader is left to judge, whether the matter did not require some other answer.

SECTION VII.

JFhat is, and ijohat is not begging the question; and how Mt\ Williams charges me, from time to time, "with begging the question, without cause,

AMONG the particulars of Mr. Williams's method of disputing, I observed, that he often causelessly charges me ivith begging the question, while he frequently begs the question him' self, or does that which is equivalent.

But that it may be determined with justice and clearness, who does, and who does not beg the question, I desire it may be particularly considered, what that is which is called begging the question in a dispute. This is more especially needful for the sake of illiterate readers. And here,

L Let it be observed, that merely to suppose something in a dispute, without bringing any argument to prove it, is not begging the question : For this is done necessarily, in every dispute, and even in the best and clearest demonstrations.

One point \^ provcil by anollicr until.at Icnj^th the mailer ia rtduced to a point tliat is su]>ix)sed to need no proof ; cither because it is selfcvident, or is a \\un^ ^vherein both parties arc agreed, or so clear that it is supposed it will not be denied.

2. Nor is brgi^ing the question the sanic thing as offering a weak argument, to prove the point in qucsiiorj. It is not all weak arguing, but one fiarticiilar ivay of weak arguing, that is called degging^ the question.

o. Nor is it the same thing as missing the true guestiorty and bringing an argument tlial is impertinent, or hnide the question.

But the thing which is called Krgging the nncsti'tn^ is the making use of the very point, that is the thing in debate, or the thing to be proved, as an argument to prove itself. Thus, if we were endeavoring to prove that none but godly persons might come to sacraments, and should take this for an argument to prove it, that none might come but such as have saving faith, taking this for gran'cd ; I should then beg the question ; for this is the very point in question, ^^het!)cr a man must have saving faith or no ? It is called begging the question, because it is a depending as it were on the courtesy of the other side, to grant me the point in question, without offering any argument as the price of it.

And whether the point 1 thus take for granted, Lc the main point in question, in the general dispute, or some subordinate point, something under consideration, under a particular ar-i':umcnt ; yet if I take this particular point for granted, and then make use ef it to prove itself, it is begging the question. 'J'hus if I were endeavoring, under this general co7:troversy between Mr. Williams and me, to prove ihdi /:articuh:r f.ointy that we ought to love all the members of the Church as true iainfs ; and sho^ild bring this as a ])roof of the point, that we ou-]jhl to love all the members of the church as true Chris tians, taking tliis for granted ; this is only the same thing, under another term, as the thing to be proved ; and therefore is no argutr.ent at all, but only l)Cgging the question.

Or if the point I tints take for granted, and make use of as an argument, be neither the general point in cgnlrcversy, nor

yet the thin?^ nextly to be proved under a particular argument ; yet if it be some kno^vn controverted point between the parlies, it is begging the question, or equivalent to it: For it is bec^ging a thing known lo be in question in the dispute, and using it as if it were a thing allowed.

I would now consider the instances, wherein Mr. Williams, asserts or suggests that I have begged the question.

In p. 30 and 31, he represents the force of my reasoning as built on a supposition, that there is no unsanctified man, but what knows he has no desire of salvation by Christ, no design to fulfil the covenant of grace, but designs to live in stealing, lying, adultery ; or some other known sin : And then says, " Is it not manifest that such sort of reasoning is a mere quibbling with words, and begging the question ?" And so insinuates, that I have thus begged the question. Whereas I no where say, or suppose this which he speaks of, nor any thing like it. But on the contrary, often say, what supposes an unsanctificd man may think he is truly godly, and that he has truly upright and gracious designs and desires. Nor does any argument of mine depend on any such supposition. Nay, under the argument he speaks of, I expressly suppose the contrary, viz. That unsanctificd men who visibly enter into covenant, may be deceived.

In p. 38, Mr. Williams makes a certain representation of my arguing from Isa. hi. And then says upon it, " It is no arguing, but only begging the question." But as has been already shown, that which he represents as my argument from that scripture, has no relation to ray argument.

In p. 59, in opposition to my arguing from the cpibtles, that the apostles treated those members of churches which they wrote to, as those who had been received on a poisiiivc judtrment, i. e. (as I explain myself) a proper and afiirmaiive opinion, that they were real saints ; Mr. Williams argues, that the apostles could make no such judgment of them, witli-out either personal converse, or icvelaiion ; unless it be supposed to be founded on a presumption, (hat ministers who baptized them, would not have done it, unless they had themselves made si^ch a positive jticlgment concerning their state :

And then adds these worth, " This may do for this scheme, but only it is a bcp^^ing the question." Whereas it is a poi'it that never has been in question in tliis controversy, as ever I knew, Whether some ministers or churches mipjht reasonably, and affirmatively suppose, the members o^ othf-r chiirchea^ they are united with, were admitted on evidence of proper qualifications, (whatever they be, wl^ether common or savini^) trustir.c^ to the faithfulness of other ministers and chi'rchcs. Besides, this can be no point in question between me and Mr. W^illiams, unless it be a point in question between him and himself. For he holds, as well as I, persons ou^hi not to be received as visible Christians, without moral tnndrncc (which is somethinp: positive, and not a mere negation of evidence of the contrary) oigospel holiness.

In p. 82 of my book I suppose, that none at all do truly subject themselves to Christ as their master, but those wiio graciously subject themselves to him, and are delivered fiom the reip^ning power of sin. Mr. Williams sii|Tp;ests, p. 83, that herein I beg the question. For which there is no pretext, not only as this is no known point in controversy between the parties in this debate ; but also as it is a point 1 do not take for granted, but offer this argument to prove it. That they who have no grace, are under the reigning fioiver of sin, and no man can truly subject himself to two such contrary masters, at the same time, as Chiist and sin. I think this argument sufficient to obtain the point, without beg^rintr it. And besides, this doctriuc, That they who have no grace do not truly subject themselves to Christ, was no point in question between mc and Mr. Williams. But a point wherein wc were fully agreed, and werein he had before expressed himself as fully, and more fully than I. In his sermons on Christ a King and Witntfi^i, p. 18, he speaks of" all such as do not depend on Christ* believe in him, and give up ihcmselves, and ail to him, as not true subjects to Christ ; but enemies to him and his kingtlom." We have expressions to the same purpose again, in p. 74 and 91, and in p. 94, of the siime book, he says, « It is utterly inconsistent with the nature of the obedience of the gospel, that it should be ^forced subjection. No

iHftP is a subject of Christ, who does not make tlie laws and i«in of Christ his choice, and desire to be governed by him, and to live in subjection to the wiU of Christ, as good, and^/, and best to be the rule of his living, and ivay to his /lajipiness, A forced obedience to Christ is no obedience. It is in terms a contradiction. Christ draws men with the cords of lovcy and the bands of a man. Our Lord has hirtiself expressly determined this point." There are other passages in the same book, to the same purpose. So that I had no need to beg this point of Mr. Williams, since he had given it largely, and that in full measure, and over and over again, without begging.

In p. 120, he observes, '^ That to say such a profession of internal, invisible things is the rule to direct the church ia admission....is to hide the parallel, and beg the question. For the question here is about the person's right to come, and not about the church's admitting them.'' Here Mr. Williams would make us believe that he does not know what begging the question is : For it is evident his meaning is, that my saying so is beside the question. But to say something beside the question is a different thing from begging the question, as has been observed. My saying that ?i profession of invisible things is the church's rule in admission, is not begging the question ; because it is not, nor ever was any thing in question. For Mr. Stoddard and Mr. Williams himself are full in it, that a profession o{ invisible things^ such as a believing that Christ is the Son of God, &c. is the church's rule. Yea, Mr. Williams is express in it, that a credible profession and visibility of gospel holiness is the church's rule, p. 139. Nor is my saying as above, beside the question then in hand, relating to the church of Israel's admitting to the priesthood, those that could not find their register. For that wholly relates to the rule of admission to the priesthood, and not to the priests* assurance of their own right. For, as I observed, if the priests had been never so fully assured of their pedigree, yet if they could not demonstrate it to others, by a public register, it would not have availed for their admission.

Again in p. 124, Mr. Williams charges me with begging the question, in supposing that wcraments ar« ^utieti gf wor-

VoL. I. 3 L

*66 REPLY TO WILLIAM$:

ship, uliosc verv nature and design is an exhibition of those titul and active principles and inward exercises, wherein consists the condition of the covenant of grace. He charges the same thing as a begging the question, p. 131. But this is no begging the question, for two reasons ; (1.) Because I had before proved this point, by proofs which Mr. Williams has not seen cause to attempt to answer, as has been just now observed, in the last section. (2.) This, when I wrote was no point in question, wherein Mr. Williams and I differed ; but whereiu we were agreed, and in which he had declared himself as fully as I, in his sermons on Christ a King and Witness^ p. 76. " When we attend sacraments (says he) we are therein visibly to profess our receiving Christ, and the graces of his Spirit, and the benefits of his redemption, on his own terms and offer, and giving up the all of our souls to him, on his call, covenant and engagement." And in the next preceding page but one, in a place forecited, he speaks of these acts " as mockery, hypocrisy, falsehood and lies, if they are net the expressions of faith and hope, and spiritual acts of obedience." So that I had no manner of need to come to Mr. Williams as a beggar for these things, which he had so plentifully given me, and all the world that would accept them, years before.

SECTION VIII.

Shewing how Mr, Williams often begs the Question hi ?n self.

THE question is certainly begged in that argument, which Mr. W^illiams espouses and defends, viz. " That the Lord's supper has a proper tendency to promote men's conversion.** In the prosecution of the argument Mr. Williams implicitly yields, that it is not the apparent natural tendency alone, that is of any force to prove the point ; but the apparent tendency

under this circumstance, that There is no exfireas firohibition. And thus it is allowed, that in the case of express prohibition with respect to the scandalous and morally insincere, no seeming tendency in the nature of the thing proves the ordinance to be intended for the conviction and conversion of such. So that it is a thing supposed in this argument,^ that all morally insincere persons are expressly forbidden, but unsanc-tified persons not so. Now when it is supposed, that morally insincere persons are expressly forbidden, the thing meant cannot be, that they are forbidden in those very words; for no such prohibition is to be found j nor are men that live in sodomy, bestiality and witchcraft, any where expressly forbidden in this sense. But the thing intended must be, that they are very evidently forbidden, by plain implication or consequence. But then the whole weight of the argument lies in this su/ijiosition^ilrdt unsanctified persons are notalso plainly and evidently forbidden ; which is the very point in question. And therefore, to make this the ground of an argument to prove this point,is a manifest ^c-^^m^Me question. And whatMr.Williams says to the contrary, p. 127, that Mr. Stoddard had proved this point before, avails nothing : For let it be never so much proved before, yet after all, to take this very point and make use of it as a further argument to prove itself, is certainly begging the question. The notion of bringing a new argument is bringing additional proof: But to take a certain point, supposed to be already proved, to prove itself with over again, certainly does not add any thing to the evidence.

Mr. Williams says my supposing unconverted persons, as such, to be as evidently forbidden, as scandalous persons, is as much begging the question. I answer, so it would be, if I made that point an argument to prove itself with, after Mr. Williams*s manner. But this is far from being the case in fact.

And the question is again most certainly begged, in that other thing said to support this argument, viz. '• That though the Lord's supper may seem to have a tendency to convert scandalous sinners, yet there is another ordinance appointed for that. Here the meaning must bc> thai there is anothe*

ordinance crduaive of the Lord's supper ; olhcr\visc it \t nothing to the purpose. For they do not deny but that there are other ordinances for the conversion of sinners, who are morally sincere, as well as of those who arc scandalous. But the question is, Whether other ordinances are appointed for their conversion exclimve of the Lord's supper ; or, W^heth-er the L(w d's supper be one ordinance appointed for their conversion ? This is the grand point in (jue^tion. And to take this point as the foundation of an argument, to prove this same point, is plainly begging the question. And it '\% also giving up the argument from the tendency, and resting the whole argument on another thing.

INIr. Williams again plainly begs the question in his Reply, p. 127, that God's prohibition is an argument, that God saw there was no such tendency for their conversion. His so saying supposes again, that there is no evident prohibition of unsanctified persons. In which he again flies to the very point in question, and rests the weight of his reasoning upon it.

Just in the same manner Mr. Williams begs the question in espousing and making use of that argument, " That all in external covenant, and neither ignorant nor scandalous, are commanded to perform all external covenant duties." Here it is supposed, that scandalous persons (which, according to Mr. Williams's scheme, must include all that have not moral sincerity) though in the external covenant, are expressly* that is, evidi'TUly excepted and forbidden : And that unsanctified men are not also evidently/or bidden ; which is the point in question. For if unsanctified men, though in external covenant, are as evidently forbidden and excepted, as scandalous men that are in external covenant, then the argument touches not one any more than the other. So that the argument is entirely a castle in the air, resting on nothing. The grand thing to be proved, first taken for granted, and then made an argument to prove itself.

In explaining the nature (j^^rif^^ng the question^ I observed, that it is begging the question, or equivalent to it, whether ♦he point that is taken for granted, and made an argument of.

be the main point in controversy, or some particular, known disputed point between the controverting parlies. I will now illustrate this by an example. It is a known disputed point in this controversy, whether in the parable concerning the man without the wedding garment^ the king condemned the man for coming into the church without grace. Now supposing that I, because I look on the matter very clear, should, besides using it as one distinct argument, also make it the basis of other arguments ; and should use it in opposition to the strongest arguments of my opposers, as if it were sufficient to stop their mouths, without offering any proper solution of those arguments : As, in case I were pressed with the argument from the passover, if I should fly to the man without the wedding garment ; and should say, it is certain, this argument from the passover can be of no force against the express •word of God in the 22d of Matth. For there it is filain as amj fact that e-oer the sun shone ufion^ that the king condemns the man for coming into the church without a wedding garment ; and it is plain as the sun at noon day, that the wedding garment is grace. And if when the argument from Judas's partaking of the Lord's supper is alleged, 1 should again fly to the man without a wedding garment^ and say, whatever reasons Christ might have for admitting Judas, yet it is plainly revealed in Matth. xxli. 12, that God does not approve of men*s coming into the church without a wedding gaj-ment. This would be an impertinent way of disputing, thus to answer one argument by throwing another in the way, which is contested, and the validity of which is denied. It is fair that I should have liberty to use the argument concerning the wedding gat-' ment^ in its place, and make the most of it; but to use it as the support of other arguments, is to produce no additional proof. And thus from time to time, to produce the disputed hypothesis of one argument, for answer to the arguments of my antagonist, instead of solving those arguments, is flying and hiding from arguments, instead of answering them : Instead of defending the fortress which is attacked, it is dodging and flying from one refuge to another.

ZMr. Williams acts this part from lime to time m the use he makes of his jjjrcat argument from the Old TestamenL church and its ordinances. Thus, in p. 8, he takes this meth* od to answer my arc^ument from the nature of visibility and profession, insisting that the Israelites, avouching and covenanting was a ihini^ compatible with ungodliness ; which h© knows is a disputed point in this controversy, and what I deny. Again he makes use of the same thing in answer to my argument from the nature of covenanting with God, p. 23, 24. And again he brings it in, p. 25, 26, answering what I say, by confidently asserting that concerning the church of Israel) which he knows is disputed, and I deny ; viz. That the covenanting of Israel did not imply a profession that they did already believe and repent : As in these words, " This wa* never intended nor understood, in the profession which the Israelites made ; but that they ivoiild immediately, and from thenceforth comply with the terms of the covenant ; and by the help of God, offered in it, nvould fulfd it. I am sure, this was what they professed ; and I am sure, God declared he took them into covenant with him.'* And the same thing is brought in again to answer the same argument p. 31. The same thing is throw n in, once and again, as an answer to what I say of the unreasonableness of accepting such professions as leave room to judge the greater part of the professors to be enemies of God, p. 34. The same thing is cast in as a sufficient block in the way of my arguing from the unreasonableness of accepting such professions, as amount to nothing more than lukenvarmneas^ p. 36. The same is brought in and j^reatly insisted on, to stop my mouth, in arguing from the epistles, p. 56, 57. The same is brought in again to enervate my argument concerning hrotlierlu lovc^ p. 69. And this is made use of as the supj)ort of other arguments ; as that from the name dUci/ilc^^ and about the church's being the school of Chriiit ; and to confute what I say, in answer to that argument, p. 84. The same is brought in as a support of the eleventh objection, and a confutation of my answer to that, p. 125. And again, in reply to what I say in answer to the nineteenth objection, p. 137.

Another thing, near akin to begging the question, is rest-in.e the weight of arguments on things asserted without proof; >vhich. though they do not properly make a part of the con-trovtrsy, yet are things not allowed by those on the other side. Thus does Mr. Williams in his arguing from the success of the Lord's supper in the conversion of sinners, p. 137, 138, supposing, not only that the Lord's supper, has been the occaffioii of the conversion of many, but that their communis catipg was the ineans of it. This he offers nothing to prove, and it is not allowed by those on the other side.* And it is what would be very hard to prove : If many were converted a^ the Lord's table (which yet is not evident) it would not prove, that their/2a?*mX7>7^^ was the means of their conversion ; it might be only what they saw and heard there, which others may see and hear, that do not partake.

SECTION IX.

Mr, Williams's Inconsistence ix>'ith himself^ in %\)hat he says in Answer to my third ami ftjiirth Arguments, and in his Reply to my Arguments from the Acts, and the Epistles.

THE last thing observed in Mr. Williams's way of disputing, is his alleging and insisting on things wiserein he is inconsistent with himself. His inconsistencies are of many

* Thus that very eminent divine, and successful minister of Christ, the late Dr. Doddridge, in his Sermons on regeneration^ SR|aking of the means of regeneration, p 251, 252, says, " I do not mention the administration of sacraments, upon this occason ; because, though they have so noble and cfFcctual a tendency to improve men's mi^ds in piety,and to promote Christian edification ; yet I do not remember to have heard of any instance, in v/hich th.y have been the mean<! of men's conversion ; which is not to be wondered at, as they are appointed for a very differcat end."

gorts : Sometimes he alleges those things thai arc inconsistent with tlie doctrine of those whose principles he pretends to maintain : He ahundanlly urges those things against my scheme, which are in like manner against his own : He often ar,a:ues against those things which lie allows, and strenuously insists on : He denies what he affirms, and affirms what he utterly denies ; laying down and urging those things which are contrary to what he says in other books; and sometimes contrary to what he says in the same book : Yielding up the thing wherein the argument lies, yet strenuously maintaining the argument ; allowing both premises and consequence, yet finding fault, and opposing : Sometimes urging things which are contrary to what he says under different arguments ; and sometimes contrary to what he says under the same argu* ment: Sometimes contradicting himself in the plain sense and meaning of what he says ; at other times even in plain terms: Sometimes in eU'ecl contradicting himself in the same breath, and in the same sentence.

These various kinds of inconsistences have many of them been already observed : And will further appear by a particular consideration of what he says on several heads in what remains.

In my third argument, I insisted, that it could not be much to Cod's honor, for men to profess the assent of their juilg-ment to the true religion, without pretending to any real friendship or love to God in their hearts. Mr. Williams, in opposition, p, 34, speaks of it as an honor to God, that secret hypocrites openly declare their conviction of the truth of God*s word. See. as iJi the multitude of fiiibjecia is the king** honor. And yet he himself represents the matter quite otherwise in his sermons on Christ a King and IVitneas ; there, in p. 87, he has these words, " to promote the kingdom of Christ, is not to ^ that which may prevail with men lo make pretences that ihey are Christians, or that they own Jesus Christ as their Saviour, and lo call him Lord, Lord, when really he is not so."

In answer to my fourth argument, p. 35, Mr. Williams says, I make " a great misrepresentation of the matter, in in-

iinuatin^ that accordinc^ to Mr. Stoddard's scheme, [which scheme he declares himself to be of] they who are admitted make a pretence of no more than moral sinceiity, and common p:race." And yet he insists, that when Philip required a profession of the Eunuch's fuith, his question designed NO MORE than an assent of the understandings p. 51, which he there distinguishes from savinc^ faith : And says, that it is morally certain that his enquiry a?nounted to no more. And yet in his discourse on the came head, p. 49, he inveigh's against me for suppossint^ it a consequence of the opinion of my opposers, that the Eunuch, in order to come to sacraments, had no manner of need to look at any such qualification in himself as saviuj^ faith. Certainly the Eunuch, in making answer to Philip's enquiry, had no need to look at amy more than Philip enquired after. In p. 50. he says, " It does not seem at all probable, that Philip enquired any thing about the regeneration or sanctification of the Eunuch." And yet in the next preceding sentence, he refers me over to another judgment, for representing as though my opposers supposed, that it was no matter whether a fierson coming to gospel ordiiiances had any grace or not^ and had no manner of need to enquire any thing about his sincerity.

And though he highly blames me for insinuating, as above, that my opposers require a pretence of no more than common grace aiid moral sincerity ; yet in opposition to my insisting on a profession of saving faith, speaking of the profession which the apostles required, he says, p. 58. " It is certain, that a profession in these words, which was wont to be required, does sometimes import no more than a conviction of the understanding on moral evidence." So he says concerning those whose admission into the Christian church we have an account of in Acts ii. (p. 45.) " There is not one word said about any other faith, but believing that Jesus was the Messiah." And if so, then certainly mo more was professed.

In p. 35, he allows, that all visible saints who are not truly pious, are hyfiocrites ; and yet maintains, that the profession they make is no more than what thev may make and speak

Vol. I. :^ M '

HONESTLY and TRULY, p. 105 and 47. How then arc they all hypocrites, if they are huiestly and truly what they profess to be ?

In supporting the argument from John's baptism, he insists, that the profession the people made, did not imply, that they had savinglu repented : And that John openly supposed, that their profession did not imply it, in what he said to them, p. 97. And in p. 98, he says, " we read not a word of John's enquiring whether these people made a credible profession of true pieiy." And he there manifestly suggests, that John knew they were not pious, as he knew they were a generation ofvifiers. Yet how often elsewhere does Mr. Williams insist, that men, in order to come to sacraments, ?}iust make a credible profession of true piety and gospel holiness, and that they must in a judgment of charily be supposed to have real godliness ?

In answer to my argument from the instance of the converts in Acts ii. Mr. Williams, speaking of their convictions, and hc'm^ firicked in their hearty p. 45, says," They nvcrc con^ vinced that Jesus ivas the true Messiah and Saviour, whom God had promised to Israel, whereupon convinced of their sin, they cry out, ivhat shall ive do ? To which the apostle replies, repent and he bafitized....in the name of the Lord Jesus Christ for the remission of sins. There is not one word said about any other faith, but believing that Jesus ivas the Messiah." And in the two next pages Mr. Williams insists, that their gladly receiving tjie ivord can by no necessity from the. text imply more, than that they now believed that Jesus u^as the Messiah, and that il was matter of joy to them that the Messiah was come. So that we have this inconsistent account of the matter from Mr. Williams. That these people are first convinced that Jesus is the Messiah, and this is cause of distress to them : And they ask, ivhat they shall do ? Hereupon the apostle directs them to believe that Jesus is the Messiah ; which they believed already, before they asked the question : But however, when they heard this, they believed that Jesus ivas the Messiah ; they now found it out, as a new thing they did not know of before, and are ^lad at the joyful discovery ;

though just before they believed the same thing, and the discovery filled them with distress.

In p. 47, whereas it is said concerning these new converts, " that such were added to the church, as were the saved.** Mr. Williams says, " the like appellation is given to the whole church of Israel." And in this, and the foregoing page, he insists, that these converts were before in the church of Israel, and were not now admitted, but only continued as some of God*s people. But if these things were so, they were the saved before their conversion to Christianity, as much as after; and others that were in tlie Jewish church, that were not yet converted to Christianity, were as much the saved as they. And then why is their being saved spoken of as what was now brought to pass, and as a thing that distinguished the be.-lieving Jews from others ?

In tlie same page Mr. Williams says, " we do not dispute but that the apostles supposed and believed in charity, so far as they had any thing to do to suppose or believe any thing about it, that God had given these persons saving repentance, and an heart purifying faith." And yet in p. 61. He speaks of the apostles as supposing the contrary of many of those that had been admitted into the primitive church ; in that they speak of them as such temples of God as might be destroyed : " Which (says Mr. Williams) cannot be true of sanctified persons, unless they can fall from grace."

In his answer to the argument frorh Philip and the Eunuch, he supposes, that believing with all the heart is only such a belief-of the doctrine of Christianity as unsanctijicd men may have. And yet in that fbrementioned place Christ a King and Witness, "g. 144, he says, a man before he is " renewed by the Holy Ghost, has a view of the truth as a doubtful, uncertain thing." And in the book now especially attended to, he in effect owns the thing, which he earnestly disputes against in reply to this argument. He grealy insists, that the phrase, ^ith all the heart, does not signify gracious sincerity ; and yet he owns it does. P. 51 and 52, he owns, that according to the usual way of speaking amon^- jnankind, both in our days, ?nd also in times when the scriptures were written, " Goo

requires men to give him llieir hearts, " intending by it such a sincerity as God will own and accept; which besure (says he) isnothini^ else than a t^racious sincerity ; which never can be, unless the whole soul and all its faculties be engaged for God." Then afterwards adds, " But how will this any ways prove, that when meji use the same expressions, it must necessarily be understood in the same sense ?" And yet in the same breath, he had observed that God in thus using the phrase, uses it according to the usual manner of speakmg among MANKIND. He gives this reason why the phrase need not be understoood in the same sense when used by men, that men are not searchers of hearts. But the argument is about the phrase as Philip put it to the Eunuch's own conscience, ■which was or ought to be a searcher of his heart.

And by the way I must observe, that Mr. Williams would have done well, if he was able, to have reconciled these repugnant things, taken notice of in my book ; " That with the heart man bclievcth to righteousness, and that if men believe with the heart that God raised Christ from the dead, they shall be saved ;" agreeable to Bom. x. 9, 10. And yet that men may " believe this with th( ir heart, yea, and with all their heart, and still not believe to righteousness, nor ever be saved." So likewise, " That whoever shall confess that Jesus is the Son of God, God dwcllcth in him, and he in God ;** as in 1 John iv. 15. And that whosoever bclievcth that Jesus is the Christ, is born of God," 1 John v. 1. And jet that man may believe this very thing with all his heart, and confess it with his mouth ; and this in the language of the same apostles and primitive ministers ; and still not he born of God, nor have a ^park of grace in him.

It may also be worthy to be considered, whether it be reasonable to suppose, that the faith which a man must piofcss, in order to being in tiie visible kingdom of Christ, and not in the visible kingdom of the devil, must not be some of/irr sort of faith than that which the devil has : That seeing the very design of a public profession of religion is to declare on which side wc arc, whether on Clirist's or the devil's, no other faith is required to be professed, than such as Satan himself has,

and such as is not at all inconsistent with being a " willing, cursed servant and slave of the devil, and enemy to Christ ;'* as Mr. Williams says, all unsanctifled men are.

Mr. Williams, in his reply to my argument from the epistles, p. 55, speaks of it as an unaccountable thing, that I should represent as if, according to the principles of my oppo-sers, the primitive Christians were not admitted " under any such notion of their being really godly persons, or with any respect to such a character :"* and yet in his discourse on the same head, he abundantly insists, that it was not real holiness, but only federal holiness, which was the qualification, which the apostles had reference to in admitting them ; expressly from time to time, distinguishingy«/^ra/ holiness from real. In p. 56, and 57, " It makes it evident (says he) that this manner of treating churches and bodies of men, and such expressions used to them and of them, are to be understood in 710 other sense, than to signify federal holiness." So in p. 60, he affirms the same thing once and again, distinguishing y^Y/e^-a/ holiness from real. He says, " They formed no positive judgment of their real piety. And knew nothing at all about them, but only that they were federally holy." And again, " They did not make a positive judgment, that these persons were really godly ; and the high characters they gave them, and the hopes they expressed concerning them, could be understood in no other seJise than as holding forth a federal holiness." So that by this they expressed no hopes concerning any thing more than thciry<^-c/-cral holiness, as distinguished from real. And he argues earnestly through the two next pages, that they could not be looked upon, many of them, as having na^ holiness. How does this consist with their being treated as viaible saints ; under the riotion of their having real holiness, and from resjiect to such a character afifiearing on them ? Or with nonc's being visible saints, but such as have a credible virsibility of gospel holiness ?

* So in p. 132, he exclaims against me thus ; "Afu:r all this, to repeat it again and again, that these persons have no visibility to reason of real saint-ihip, &c. I think, gives better ground to retort Mr. Edwards's words."

So in p. 63, he speaks of the pjross scandals of many ol" those the apostles wrote te, as an absolute proof, that ihey considered them only as fcdrralhj holy ; ^vhich he in the same place disting;uishcs from real holiness. Then how were they treated (as he insists) as those that " had the character of REAL piKTY appearlnpj on them, and as making a credible profession of (gospel holiness, and real Christianity ?" Which he abundantly allows, all must make in order to being visible saints. See also p. G4.

In p. 58, Mr. Williams insists, that it does not appear, that those who arc admitted into the primitive church, " made a declaration that they had saving fiiith, but only that they engaged to that faith." But how docs this consist with what he abundantly says elsewhere, That they must pretend to real piety, make a p.rofcssion of gospel holiness, exhibit moral evi' dence^ that they have such holiness. Sec ? These things are •-'omcthing else besides cngarfi??^ to saving faith and gospel holinessyo?' thcfatzire.

SECTION X.

The Unreasonableness and Inconsistence of Mr, Williams's Answer to my Arqume?it from the Man ivithout a Wedding Garment, and concerning Brotherly Love, and from 1 Cor, xi. 28, and ofivhat he says in support of the fifteenth Objection.

MR. WILLIAMS, in answering my argument from Matth. xxii. 11, allows that the Avw^^'a/low^r, into which the guests came, is the visible church, p. 43, 44. So that the man's coming in hither^ is his coming into the visible church. Nor docs he at all dispute btit that by the ivrdding garment i& meant saving grace ; (for truly the tiling is too evident to be

disputed :) And yet he says, p. 43, " We read nothing of Christ's condemning the man for coming into the church without saving grace." So that Mr. WilHams's answer amounts plainly to this ; The king^ when he comes to judgment, will say, I do not at all condemn thee for coming in hither ivith-out a ivedding garment : But, friend, how earnest thou in hither without a wedding garment ? And no wonder ; the case is too plain to allow of any other than such a lamentable refuge as this is. If the wedding garment be saving grace, which is not denied ; and if coming into the king^s house be coming into the visible church, as Mr. Williams owns : Then if the king condemns the man for coming into the house without a wedding garment, he condemns him for coming into the visible church without saving grace.

It is plain, the thing the man is blamed for, is something else than simply a being without grace, or without a wedding garment. The king's words have respect to this as it stands in connexion with coining into the king's house. If Christ has commanded men who are not converted, to come into the church, that they may be converted, he v/ill never say to them, upon their obeying this command, " Friend, how camest thou in hither before thou wast converted ?" Which would be another thing than blaming him simply for not being converted. If a man, at his own cost sets up a school, in order to teach ignorant children to read ; and accordingly ignorant children should go thither in order to learn to read, would he come into the school, and say in anger to an ignorant child that he found there ; " How camest thou in hither before thou hadst learnt to read ?" Did the Apostle Paul ever rebuke the heathen, who came to hear him preach the gospel, saying, " how came you hither to hear me preach, not having grace ?" This would have been unreasonable, because preaching is an ordinance appointed to that end, that men might obtain grace. And so in Mr. Williams's scheme is the Lord's supjier. Can we suppose that Christ will say to men in indignation, at the day of judgment, " How came you to presume to use the means I appointed for ycur ccnver:iiony before you were conveited ? >

It is true the servants were to invite all, buth bad and goud \o come to the feast, and to comfiel them to come in ; but thiu docs not prove, that bad men, rcinaijiing in their badness, have a lawful right lo come. Tlic servants were to invite the vicious as well us the moral ; they were to invite the heathen, who were especially meant by them that were in the high ways and hedges : Yet it will not follow that the heathen, while remaining heathen, have a lawful right to come to Christian sacraments. But heathen men must turn from their heathenism, and come ; so likewise wicked men must turn from their wickedness, and come.

I endeavored to prove, that that brotherly love^ which is required towards the members of the Christian church in general, is such a love as is required to those only w hom we have reason to look upon as true saints. Mr. Williams disputes, through two pages (p. 66, 67) against the force of my reasoning to prove this point ; and yet w hen he has done, he allows ihe point. He allows it, p. 68, as an undisputed thing, that " it is the image of God and Christ appearing or supposed to be in others, that is the ground and reason of this love." And so again p. 71, he grants, that " there must be some apprehension, and judgment of the mind, of the saiutship of persons,** in order to this brotherly love. Indeed he pretends to differ from me in this, that he denies the need o{ ^i\y fiositivc judgment : But doubllcss the judgment or apprehension of the mind must be as positive as the love founded on that appre-iiension and judgment of the mind.

•In p. 78, 79^ he seems to insist that what the apostle calls imivorthy commwiicatintf-, is eating in a greedy, disorderly and irreverent manner : As though men might communicate without grace, and yet not comnmnicatc unu'or'hilu. in the apostle's sense. But if so, the apostle difiered much in his sense of things from Mr. Williams. The latter says, in his sermon on Christ a King and IVitness^ p. 77, 78, "These outward-acts of worship, when not performed from faith in Christ, and love to God, are mocking God ; in their own nature a //> ; tlic vifest Kuickedneas ; instead of being that religion, which Christ requires, it is injiiiift-ly contrary to it. The moit^agrant and

uh ominable imfiiely^ and threatened ivith the severest damvation.** Is not this a communicating unworthily enough of ail reason I In p. 132, 133, Mr. Williams strenuously opposes me in my supposition, that the way of freely allowing all that have only moral sincerity to come itito the church, tends to the reproach and tuin of the church. On the contrary he seems to suppose it tends to the establishing and building up of the church. But I desire that what Mr. Stoddard says, in his sermon on the Danger of s/ieedy Degeneracy^ may be considered under this head. lie there largely insists, that the prevailing of unconverted men, and unholy professors among a people is the principal thing that brings them into danger of speedy degeneracy and corruption. He says, that " where this is the case, there will be many bad examples, that will corrupt others ; and that unconverted men will indulge their children in evil, will be negligent in their education ; and that by this means their children will be very corrupt and un-governed ;* that by this means the godly themselves that are among them, will be tainted, as sweet liquor put into a corrupt vessel will be tainted ; that thus a people will grow blind, will not much regard the warnings of the word, or the judgments of God ; and that they will grow weary of religious duties after a while ; and that many of their leading men will be carnal ; and that this will expose a people to have carnal ministers and other leading men in the town and church."

And I desire also that here may be considered what Mr. Williams himself says, in that passage forecited, p. 86, 87, of his sermons on Christ a King and Witness j where, in explaining what it is to promote the kingdom of Christ, he says negatively, that " it is not to do that which may prevail on men to make pretences that they are Christians, and thai:

♦ If we have reason to expect it will be thus with ungodly parents, with respect to their children, then certainly such cannot reasonably expect ministers and churches should admit their children to baptism, in a dependancc that they do give them up to God, and uill bring them up in the nurture and admo~ nitionofthe lori, if they make no profession that impl'es more than moral sincerity ; and none but what wicked men may as well make as the godly, and speak true.

Vol. P. 3N

they own Jesus Christ as their Saviour, and to call him Lortf Lord^ when really he is not so." Which he supposes is the case with all unsanctified professors ; for in the same book, he abundantly declares, that ihey who make such prelcncei and have not true faith and love, make/a^e and lying pretences ; as has been several times already observed.

SECTION XL

■ri

The Impertinence of Arguments^ that arc iii like manner against the schemes of both the controvert-ing parties : And this exemplified in njohat Mr* Williams says concerning the notion of Israel's ^^-ing the People of God, and his manner of arguing concerning the Members of the primitive Christian Church.

INASMUCH as in each of the remaining instances of Mr. Williams's arguing, that I shall take notice of, he insists upon and ufges arguments, which are in like manner against his own scheme, as against mine, I desire that »uch a way of arguing may be a liitle particularly considered.

And here I would lay down this as a maxim of undoubted

verity That an argument, brought to support one scheme

against another, can avail nothing to the purpose it is brought for, if it is at the same time against the scheme it would sti/i/iorf^ in like manner as against that which it would destroy.

It is an old and approved maxim, *' That argument which proves too nnich, proves nothing," i. c. If it proves too much for him that brings it, proves against himself in like manner as against his opponent, then it is nothing to help his cause. Tl^c reason ot it is plain : The business of a dispute is to make one cause good against another, to make one scale

iicavier than the other. But when a man uses an argument which takes alike out of both scales, this does not at all serve to make his side preponderate, but leaves the balance just as k was.

Arguments brought by any man in a dispute, if they are not altogether impertinent, are against the difference between him and his opponent, or against his opponent's differing from him : For wherein there is no difference, there is no dispute. But that can be no argument against his opponent's differing from him, which is only an argument against what is common to both, and taken from some difficulty that both sides equally share in. If I charge supposed absurdities or diffi-^ culties against him that differs from me, as an argument to show the unreasonableness of his differing ; and yet the difficulty is not owing to his differing from me, inasmuch as the same would lie against him, if he agreed with me, my conduct herein, is both very impertinent and injurious.

If one in a dispute insists on an argument, that lies equally against his own scheme as the other, and yet will stand to it that his argument is good, he in effect stands to it that his own scheme is not good ; he supplants himself, and gives up his own cause, in opposing his adversary ; in holding fast his argument, he holds fast what is his own overthrow ; and in insisting that his argument is solid and strong, he in effect insists that his own scheme is weak and vain, If my antagonist will insist upon it that his argument is good, that he brings against me, which is in like manner against himself; then I may take the same argument, in my turn, and use it against him, and he can have nothing to answer ; but has stopped his own tnouth, having owned the argument to be conclusive. ' Now such sort of arguments as these, Mr. Williams abund» antly makes use of.

a. For instance, the argument taken from the whole nation of 'bf Israel's being called God's fieo^ile, and every thing that Mr. 'Williams alleges, pertaining to this matter, is in like manner against his own scheme as against mine : And that, let the ' question be what it will; whether it be about the qualifications which make it lawful for the church to admits or about the law-

fulness for persons* coming to sacraments ; whether it be about the firofeaaion th'y f-hould viakt Ijrforc mcn^ or the internal (jualijication they munt have in the sif^ht of God. And Avhat Mr. Williams says lo the contrary, docs not relieve ihc argument from this embarrassment and absurdity. After all he ha» said, in turning and twistinj^ it, lo save the force of it, thq argument, if any thine; relattd to the controversy, is plainly this, *' That because the whole nation of Israel were God*s visible people [which is the same as visible saints'^ therefore the scripture notion of visible saintshifi is of larger extent than mine ; and the scripture supposes those to be visible saints, which my scheme docs not suppose to be so.

But if this be Mr. W^illiams's argument, then let us sec ■whether it agrees any better with his own scheme. Mr. Blake (Mr. Williams's great author) in his book on the Covenant^ p. 190, insists that « Israel, at the very ivorst is owned as God'3 covenant people, and were called God's people ;'* and p. 149, that " all the congregation of Israel, and every one of them, are called holy, and God's o-\vn people, even Corah and his company." And p. 253, 254, he urges, that every one who is descended from Jacob, even the worst of Israel, in their LO/rrsr state and condition, were God's people in covenant, called by the name of God's people." And Mr. Williams herein follows Mr. Blake and urges the same thing; that this nation was God's covenant people, and were called God's people, at the time that they were carried captive into Babylon, p. 24, when they were undoubtedly at their worst, more corrupt than at any other lime we read of in the Old Testament; being represented by the prophets, as overrun with abominable idolatries, and olher kinds of the most gross, heaven daring impieties, most obstinate, abandoiied, pertinacious and irreclaimable in their rebellion against (iod, and against his word by his prophets. But yet these, it is urged, are called the people of God ; not agreeable lo my nolion of visible saint* ship, but" agreeable to Mr. \ViHiams*s. W^hut his notion of visible naints is, he tells us in p. 159. He there says expressly that he " does not suppose persons to be visible saints, tmlcs* ihey exhibit a credible profession and vibibiliiy of rosncl ho-

Fmess." Now do those things said about those vile wretches itl Israel agree with this ? D'd they exhibit moral evidence of gos* pel holiness ! But if we bring the nnatter lower still, and say, tho true notion of visible saintship is a credible appearance and moral evidence of moral sincerity ; does this flagiant, open, abandoned, obstinate impiety, consist with moral evidence ctf such sincerity as that ? It is as apparent therefore, in Mr. Williams's scheme as mine, that when these are called God's people, it is in some other sense than that wherein the members of the Chrisiian church are called visible saints. And indeed the body of the nation of Israel, in those corrupt times, were so far from being God*s church of visibly pious persons, visibly endowed with gof/iel holiness^ that that people, as to the body of them, were visibly and openly declared by God, to be a "ivhore and a witch-, and her children bastards, or childrcTi.oJ' adultery. Isa. Ivii. 3. " Draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore." We have the like in other places. And so the body of the same people in Christ's time (which Mr. Williams supposes even then to be branches of the true olive, in the same manner as the members of the Christian church were in the apostles* times) are visibly declared not to be God's children, or children of the true church, but bastards or an adulterous brood. Matth. xii. 39. " An evil and adulterous generation seeketh after a sign. V. 45, Even so shall it be with this wicked generation." And certainly the people were then, visibly and in the eyes of men, such as Christ had visibly and openly and in the sight of men declared them to be.

If the question be not concerning the visibility which makes it lanvf'ulfor others to admit fierscnis, but concerning the qualiJicatio7is tvhich render it lawful for ihem to come, still the objection is no more against my scheme, than against Mr. Williams's. He, in page 84, 85 and 86, says, that « such openly scandalous persons ought not to be admitted into the church ;" insinuating, that these scandalous people among the Jews were otherwise when they were admitted at first: But that being taken in, and not cast out again, it was lawful for them to be thercy and they had a lawful right to the privi-

leges of the church. But this supposition, that all that arc lawfully adniitlcd by others, may lawfully come into ihc church, and lawfully continue to partake of its privileges tiU cast out^ is utterly inconsistent with Mr. Williams's own scheme. For according to his scheme, it is not lawful for itien that arc not morally sincere^ to partake of the privileges of the church ; but yet such may, in some cases, be lawfully admitted by others ; for he maintains, that in admitting thtm, they are not to act as searchers of hearts^ even with regard to their moral sincerity ; and so argues, p. 106, That Christ might give Judas the sacrament, when not morally sincere. If Christ, as head of the visible church might admit Judas to his table, when he knew he was not morally sincere, and when it was not lawful for Judas himself to come ; then it is lawful for men to admit some, for whom it is not lawful to be there ; contrary to Mr. Williams's assertion in p. 86.

It is true, that persons may become grossly scandalous, after having been regularly admitted on Mr. Williams's principles, on a profession in words of indiscriminate signification. And so they may, after being regularly admitted, according to my principles, on a credible profession of gospel holiness in words of a determinate meaning : And therefore, the gross wickedness of such apostates as we read of in scripture, is no more an objection against my principles, than his.

Just in the same manner is Mr. Williams's arguing, p. 59, 60,61, 62, 63. concerning the members of churches mentioned in the epistles, equally against his own scheme and mine. He largely insists upon it, that the apostle speaks of many of them as grossly scandalous, notoriously wicked persons, idolaters, hereticks, fornicators, adulterers, adulteresses^ Sec. 8cc. In his arguing from these things, he is inconsistenl with his own principles, two ways. (1.) Such a character is ^s plainly inconsistent with the character he insists on as nec» essary to render it lawful for persons to come to sacraments* as mine. And (2.) it is utterly inconsistent with what he often declares to be his notion of visible saintship, necessary to a being admitted by others ; so no more an arguraent again;?l my opinion of visible saintship, than his own.

SECTION XII. '^^f

The great Argument from the Jei^jish Sacramentt^ of the Passover ^//^ Circumcision, considered.

AS has been observed concerning the argument from the Jewish nation, so the argument from the Jewish ordinances^ if it be against my scheme, is as plainly, in every respect^ against Mr. Williams's.

This grand argument, as plainly expressed, or implied i^ Mr. Stoddard's words (which Mr. Williams insists I should" attend to) is this :

God did expressly command all the nation of Israel to b6' tircumcised; and he also expressly commanded the whole ration to come to the /lasscver ; excepting such as were ceremonially unclean, or in a journey. Therefore it was lawful for unsanctified men to come. (See Mr. Stoddard's sermon on the Co?itrov. p. 8, and jip/ical, p. 51.) The want of sane* tification never was alleged by any man as a reason for forbearing the passover. Jp/ieal, y>. 51. Unsanctified persons* attending this ordinance is never charged on them as a sin in scripture. Ibid. Jesus Christ himself partook of the pass-over with Judas ; which proves it to be lawful for unsanctified men to come to the passover. But such as might lawfully come to the passover, may lawfully come to the Lord's supper.

Now let us consider what are the qualifications, which are accessary, according to Mr. Williams's scheme, to a lawful •oming to Christian sacraments; and then see whether this •bjection, in every part of it, and every thing that belongs to it, Ibe not as plainly and directly against his own scheme, as mine.

According to Mr. Williams, it is not lawful for a man to eome, unless he is morally sincere. Pre/, p. 2, 3, 2 1, 25, 30, 35, 36v 111, 115. And, according as he has explained that moral sincerity, which is necessary in order to come to sacra-

ments, it implies " a real conviction of the judc^ment cW conscience of the truth of the g:reat things of reliR:ion....a deep conviction of a Tnan*s undone state without Christ, ^^nd an earnest concern to obtain salvation l)y him....a fervent desire of Christ and the benefits of tiie covenant of grace, with an earnest purix)se and resolution to seek salvation on the terms of it ; a man's beinj; willing to do the utmost that he can, by Ihe utmost improvement of his natural and moral power, in the most earnest and diligent use of the ordinances of salvation ; bcinp resolved for Christ, coming to a point, being engaged for heaven ; having a settled determination of the the judgment and affections for God ; giving up all his heart and life to Christ, Sec. £cc."* Such moral sincerity as this is necessary, according to Mr. Williams, to be found in professing Christians, in order to their lawful coming to Christian sacraments. And he says they are received into the chui-ch, *' on like terms, by entermg into covenant in like manner, as the Jews j and that their holiness, both real and federal, is the same with theirs. P. 56, 57, &1, 65. So that according to this scheme, none but those that had such qualifications as these, such a sincerity and engagedness in religion as this, might lawfully come to the passover. But now do the things alleged agree any better with this his scheme, than with mine ? If the case be so, to what purpose is it alleged, that God, in Numb. chap. ix. expressly commanded all of that perverse, rebellious and obstinate generation in the wilderness, and the whole nation of Israel, in all generations, to keep the fiassovfr, excepting such as were ceremonially unclean or in a journey, without the exception©! any other ? Was every one else of sucli a character as is above described ? Was every one under deep convictions, and persons of such earnest engagedness in religion, of such settled, strong resolution to give up their utmost strength and all their heart and life to God, Sec. ? IMr. Williams suggests, that " those who had not moral sincerity are cxp'essly excepted from the command,'* p. 95. But 1 wish he had mentioned the place of

•• P, 10, ti, 30, 31, 35, 36, 53, 83, x»5, and many other pUces

scripture. He cites Mr. Stodclardj who says, « God appointed sacrifice to be offered for scandal, with conftssion." But where did God appoint sacrifice for the luant of such sincerity, for the ivdnt of such deep conviction, earnest desire, and fixed resolution, as Mr. Williams speaks of? And where are such as are without these thing:s exfiressly excepted from the command to keep the passover ? And besides there were many scandalous sins, for which no sacrifice was appointed : As David's murder and adultery, and the sin of idolatry, (which the nation in general often fell into) and many other gross sins. Nor was there any precept for deferrin;^ the keeping of the passover, incase of scandalous wickedness, or moral unclcanness, until there should be opportunity for cleansing by sacrifice^ £5'c. as was in the case of ceremonial", vincleanness. *

Mr. Stoddard says, " The want of sanctification was never alleged by any man as a reason for forbearing the passover. So, where do we read in any part of the Bible, that ever the ivant of such deep conviction, &c. as Mr. Williams speaks of, or indeed any scandalous moral uncleanness, was ever alleged by any man as a reason for forbearing to eat the passover ? Mr. Stoddard urges that unsanctified persons attending the passover was never charged on them as a sin. And where do we read of persons* coming without such moral sin-cerity being any more charged on them as a «/«, than the other ? We have reason to think, it was a common thing for parents that had no such moral sincerity, yea, that were grossly and openly wicked, to have their children circvmclsed ; for the body of the people were often so : But where is this charged as a sin ? Mr. Stoddard says, (Serm. p. 7.) Ishmael was circumcised, but yet a carnal person. And there is as much reason to say, he was nor of the character Mr. Williams insists OR, *' under deep convictions, having earnest desires of grace, a full and fixed determination, with all his heart, to the utmost of his power, to give his whole life to God, &c." Mr. Stoddard says, (Serm. p. 8) Hezekiah sent to invite the people of Ephraim and Manasseh, and other tribes, to celebrate the passover, though they had lived in idolatry for some

Vol. I. 3 O

affes." But if so, this was as jmiicli of an evidence, that thcf i\'ere not of such a chartictcr as Mr. Williams insists on, as that tliey were without sanctifying ^race. Mr. Williams says, p.9l, « Th€ Israelites had carefully attended the seal of circumcision, from the time of its institution, till the departure out of "Egypt." But sinely most of them at the same time were without Mr. Williams's moral sJncerity ; for it is abundantly manifest, that the body of the people fell away to Idolatry in Egypt. See Lev. xvii. 7. Josh. xxiv. 14. Ezek. xx. 8, aitd iixiii. S, 8, 27. And there is not the least appei^rancc of tmy tnore cxcefition^ either in the precepts or history of the Old Testament, of the case of woral insincerittj^ in such as attended these ordinances, than of unj^odlincss, or an unsanctified state.

Mr. Stoddard urges that" .Tesns Christ himself partook of the passo\-er, with Judas ;*' and thence he would argue that it was lawful for an tmregenerate person to partake of the Lord's supper. But thet^ can be no argument, in any sort, drawn from this to prove that it is lawful for men to partake of the Lord's supper without sanciifyivg grace^ any more than that it is lawful for them to partake ^vithout monil sincerity : For it is every whit as evident, that Judas was at that time without moral sincerity, as that he was unrcgenerate. We have no greater evidence, in all the scripture history, of the moral insincerity of any one man than of Judas, at the time when he partook of the passover fvith Christ; he having just then been and bargained with the high priest, to betray him, and being then in prosecution ot'the horrid design of the mur-<ler of the Son of Cod.

If any thing contrary to my principles could he argued from ail Iferaers being required, throughout their generations, to come to the ficftsovcr and circumcision^ it would be this ; that all persons, of all sorts, throughout all Christendom, might lawfully come to bafitium and the LorcPa su/ificr; godly and ungodly, the knowing and the ignorant, the moral and the viciou**, oniiodox and iieretical, Protestants and Papists alike. But this d^>cs not agree with Mr. Williams's4>rinci-ples, any better than with mine.

SECTION xin.

Concerning 'Sm^^s'*^ partaking of the Lord's Supper.

I THINK, we have a remarkable instance o^tergiversa-ition, in what Mr. Williams says in suppprt of the artjumcnt from Judas's partaking of the Lord's supper. % those ofi his side of the question, it is insisted u^>op, as a clear cvidci^^ce of its being lawful for unsanctified men to come to the Lord'tJ table, that Christ gave the Lord's supper to. Judas, y/hen be knew he was unsanctified.. in answer to which, I shewed, that this is just as much against their own principles, as mine; because Christ knew as perfectly th}it he was not mor-alty sincere, a& that he was not graciQudy sincere ; qind they themselves bold, that it is not lawful for such as are not morally sincere, to partake. Mr. Williams ridicules this, as very inpertinent and strange ; because " Christ did not know this as head of the visible church, but only as omniscient God and searcher of hearts." And what does this argue ? Only, that although Judas was really noi fit to come, yet, inasmuch as Christ, acting as king of the viijible church, did not l>n€?w it, he might fidmit him : But not that it was Idwfulfor Jjidaa him-' self to cojne, who knew his own heart in this matter, and knew his own perfidiousness and treachery j for Mr Williams denies, that it is lawful for such to come, as have no moral sincerity. So that here the question is changed, from " Who may lawfully come,'' to " Who may lawfully be admitted V* Mr. Williams does abundantly, in his book, insist that the question is not, " who shall be admitted ; but who may lawfully come i" Not, whether it be lawful to admit those who have not a visibility of saintship, or do not appear to be true saints ? But whether those who are not true saints, may lawfully partake ? And this he insists upon in his discourse on this very argument, p. 104. And to prove this latter point, viz. that " those who are not real saints, may lawi-(pally come," the instanoe of Judas's coining to the Lord's sup-

per is produced as an undeniable evidence. But when it is answered, that the aigumcnt does not prove ihi^, any more than that the morally insincere may lawfully come ; because Judas was morally insincere : Then Mr. Williams, p. 106, to shelter himself, dodges, and evidently changes the question, at once, to that which he had so much exclaimed against as not the question. Now, to serve his turn, the question is not whether Judas -might latvfulhj come ? But, whether Christ niit^ht lawfully admit hinif acting on a public visibility ? And he makes an occasion to cry out of me, as talking strangchj^ and soon forgetting that 1 had said, Christ, in this matter, did not act as searcher of hearts. Whereas, let the question be what it will, the argument from Judas's partaking (should the fact be supposed) if it proves any thing relating to the matter, is perfectly and in every respect, against the one, just as it is against the other. If the question be about profession and visibility to others, and whom others may laivfuUy cf/mz7,thenJudas*s being admitted (if he was admitted) no more proves that men may be admitted without a visibility and profession of godliness, than without a visibility of moral sincerity. For it no more appears, that he was without a profession and visibility of the former, than of the latter. But if the question is not about ■visibility to others, or who others ?««!/ ad?nit, but who may latv-fulhj come^ then Judas's coming no more proves, that a man may come without grace, than without moral sincerity ; because he was in like manner witiiout both : And Christ kneno as perfectly, that he was without the one, as the other ; and was not ignorant of the one case, as king of the visible church any more tiian of the other. So that there is no way to support this argument, or to make any thing at all of it ; but the only way left is, to hide the question, by shifting and changing it ; to have one (jueslion in the premises, and to slip in another inio the conclusion. Which is according to the course Mr. Williams takes. In the premises, p. 104, 105, he expressly mentions Mr. Stoddard's question, as now in view ; and a*, greeabiy must here have this for his question, *» whether it was lawful for a man so qualified to come to the Lord's supper "r" Who, according to Mr. Williams's own doctrine.

p. 111, ou^ht to act as a discerner of his o\vn heart. But in his conclusion, p. 106. he has this for his question, " Whether Christ might lawfully admit a man so qualified," therein not a,cting as the searcher of hearts ? What shuffling is this ?

• i'fi-i

SECTION XIV.

Concerning that great Argument^ iMhich Mr, Wil-' liams urges in various parts of his Book, of those being born in the Churchy nvho are Children of Parents that are in Covenant.

IT is hard to understand distinctly what Mr. Williams would be at, concerning this matter, or what his argument is. He often speaks of parents that are in covenant, as born in covenant, and so born in the church. (For to be in covenant, is the same, with him as to be members of the visible church. See p. 98, 88, 89, 59, 60, 136.) And speaks of them as admitted into the church in their ancestors, and by the /irojession of their ancestors, p. 135, 136. Yea, for ought I can see, he holds that they were born members in complete stjnding in the visible church., p. 3.

And yet he abundantly speaks of their being admitted into the church, and made members, after they are born, viz. by their baptism. And his words (unless we will suppose him to speak nonsense) are such as will not allow us to understand him, merely, that baptism is a fiign and public ac^ knonvledgmcnt of their having been admilied in their ancestors, in preceding generations. For he speaks of baptism as '' the ONLY rite (or way) of admission into the visible church," applying it to the baptism of children ; and as that which '' makes ihem members of the body of Christ," p. 99. And he grants, that " it was ordained for the admission of the party baptized into the visible church," p. 99, 100. That " bap-

lism is ail admission ; and that they were thus before admit-ted,** p. 100, still spcakint^ of the baptism of infants, and of admission of members into cliurches. But surely thefeft thin{^s do not harmonize %vilh the doctrine of their first receiving: hein^ in the church (as a branch receives being in the tree, and grows in it and from it) or their being born in the cov" mant^ born in the ho7ine of God. And yet these repugnant things are uttered as it were in the same breath by Mr. Williams, p. 99. And he joins them together in the same line, p. 46, in these words : " Baptism instituted by him, as a rite of admiS' sioN into his church, and being continued in covenant with God." Certainly a being then admitted into the church, and a being continued in covenant (or in the church) into which they -were admitted before^ are not the same thing, nor consistent one with another. If infants are born members in comfilete standings as it seems Mr. Williams holds, then their baptism does nothing towards making them members ; noi is there any need of it to make the matter more coiyifilete.

Again in p. 3, (the same page where he speaks of infants as members ha^^ng a complete standing in the church) he maintains, that nothing else is requisite in order to <• communion and privileges of members in complete standing, but only that they should be capable hereof, and should desire the same, and should not be under censure, or scandalously ignorant or immoral.'* See also p. 100, to the same purpose. ^Ir. Williams says this in opposition to my insisting on something further, viz. making a profession of godliness. And yet he himself insists on something further, as much as I ; which has been observed before. For he abundantly insists on w personal^ exfiitcit Jirofession and open declaration of believing that the gospel is indeed the revelation of God> and of a hearty consent to the terms of the covenant of grace, 8cc. And speaks of the whole controversy as turning upon that single point, of the degree of evidence to be given, and the kind of profession to be made, whether in words of indiscriminate meaning ? See p. 5, G. And consequently not, whether they must make any profession at all, having been completely admitted before, in the profession of their ancestors ?

ilierefore, if it be so, that the infants of visible believers lire born in the church, and are already members in complete standing, and do not drop out of the church, and fall from a complete standing, when they grow up ; and therefore if they are not ignorant nor immoral, and desire full communion, nothing cise can be required of them : And it will hence follow, contrary to my principles, that Ihey cannot be required to make a profession in words of discriminate meaning : Bat then, it also equally follows, contraiy to his principles, that neither can they be required to make a profession in words of indiscriminate meaning. If nothing else besides those fore-tnentioncd things is necessary, thxm 7io profession is necessary, in any words at all, neither of detemninate nor indeter-^ minate signification. So that Mr. Williams, in supposing some personal profession to be necessary, gives up and destroys this his grand argument.

But if he did not give it up by this means, it would not be tenable on other principles belonging to his scheme ; such as its being necessary in order to a being admitted to sacraments, that persons should have a visibility that recommends ihem to the reasonable judgment and apprehension of the minds of others, as true Christians, really pious persons, and that there should be such a profession as exhibits moral evidence 6f this. For who will say, that the individual profession of an ancestor, a thousand or fifteen hundred years ago, is a credible exhibition and moral evidence of the real piety of his present posterity, without any personal, explicit profession of any thing about religion, in any one of the succeeding generations ? And if Mr. Williams had not said, there must be a credible exhibition of gosfiel holiness^ but only some common faith or virtue ; yet no such thing is made visible to a rational judgftient and apprehension of mind, by this means. How, for instance, does it make orthodoxy visible ? What reasonable ground is there in it, at such a day as this in Eng-land, to believe concerning any man, that he believes the doctrine of the Trinity, and all other fundamental doctrines, with full conviction, ai^l with all his heart, because he descended from an ancestor that made a good profession, when the an-

cient BritDHS or Saxons were converted from heathenism, aYid because uithal he is free from open, scandalous immorality, and appears willing to attend duties of public worship 1 If an attendance on these public duties was in its own nature a profession of orthodoxy, or even piety ; yet the reason of mankind teaches them the need of joining nvordn and actions together in public manifestations of the mind, in cases of importance ; Speech toeing the great and pecu'iar talent, which God has given to mankinrl, as the special means and instrument of the manifestation of their minds one to another. Thus treaties of peace among men are not concluded and finished with actions only, without words. Feasting together \ras used of old, as a testimony of peace and covenant friendship ; as between Isaac and Abimelech, Laban and Jacob, but not without a verbal profession. Giving the hand, delivering the ring, Sec. are to express a marriage agreement and union ; but still a profession in words is annexed. So we allow it to be needful, after persons have fallen into scandal, that in mani* festing repentance there should be a verbal profession, besides attending duties of worship. Earthly princes will not trust a profession of allegiance, in actions only, such as bowing, kneeling, keeping the king's birth day, Sec. but they require also a profession in words, and an oath of allegiance is de-Tnanded. Yea, it is thought to be reasonably demandod, in order to men's coming to the actual possession and enjoyment of those privileges, they are born heirs to. Thus, the eldest sons of noblemen in Greatbritain, are born heirs to the honors and estate of their fathers ; yet this no way hinders but they may be obliged when they come to ripeness of age, in order to a bciVig invested in the actual possession, to take the oath of allegiance : Though in order to their lawfully doing it, it may be necessary they should believe in their hearts, that king George is the lawful prince, and that they should not be enemies to him, and friends to the pretender, in their hearts. But moreover, if this objection of Mr. Williams about infants being born in the church be well considered, it will appear to be all bciJilr the question^ and so nothing io the pui-

J505C. It is not to the purpose of either of the questions, Mr. Williiims's or mine. The question us I have stated it, is coji-" cerning them that may be admitted membera in complete standing ; not ubout them that have a complete standmg in the church already^ and so are no candidates for admission ; which he says is the case of these infants. And the question as he often states it, is concernini,^ them that may UiTofnlly come: And this objection, from infants'being 6or7z in the churchy as it must be understood from Mr. Williams, does not touch this question. For Avhen Mr. W illiams objects; that some persons arc l)orn in the church, and therefore may lawfully come to sacran-ents, he cannot be understood to mean, that their being barn in the church clove is sufficient; but that, besides this, persons must have some virtue or re-Kgion, of one sort or other in order to their lawful coming. For he is full in it, that it is not lawful for men to come without moral virtue and sincerity. Therefore the ques ion comes to this in the res-alt : Seeing persons, besides their being born in covenant, must have some sort of virtue and religion in order to a lawful coming to tlie Lord's Supper, What sort of virtue and religion that is, whether conunoji or saving ? Now this question is not touched by the present objection. ]Mcre-ly persons* being born in covenant, is no more evidence of their having moral sincerity, than saving grace. Yea, there is more reason to suppose the latter, than the former without it, inthe infant children of believing parents. For the scripture gives us ground to' think, that some infants have the habit of saving grace, and that they have a new nature giveti tliem; but no reason at all to think, that ever God works any mcrtj moral change in them, or infuses any habits of moral virtue without saving grace : And we know, they cannot come by TTT^ral habits in infancy, any other way than by immediate infusion : They cannot obtain them by human instruction, not contract them by use and custom. And especially there is no reason to think, that the children of such as are visible saints, 'according to Mr. Williams's scheme, have any goodness infused into them by God, of any kind. For in his scheme, all that are morally sincere may lawfully receive the privileges Vol. I. 3P

of visible saints: B\it we have no scripture grounds to suppose, that God will bless the children of such parents as have nothing more than moral sincerity? with cfther common or saving grace. There arc no promises of the covenant of grace made to such parents, either concerning themselves or their children. The covenant of grace is a conditional covenant ; as both sides in this controversy suppose : And therefore, hy the supposition, men have no title to the promises ■without the condition. And as saving faith is the condition, the promises aie all made to that., both those which respect persons themselves, and those that respect their seed. As it is with many covenants or bargains among men ; by these, men are often entitled to possessions for themselves and their heirs : Yet they are entitled to no benefits of the bargain, neither for themselves, nor their children, but by complying with fbe terms of the bariijain. So with respect to the covenant of grace, the apostle says, Acts ii. 39. " The promise is to you and to your children." So the apostle says to the jailer. Acts xvi. 31. *» Believe on the Lord Jesus Christ, and tliou shalt be saved, and thy house." And we find many promises, all over the Bible, made to the righteous that God will bless their seed for their sakes. Thus, Psal. cxii. 2. " The generation of the upright shall be blessed." Psal. Ixix. 35, 36. ^ For God will save Zion : The seed al^o of his sei-vants shall inherit it ; and thev that love his name shall dwell therein." See also Prov. xiv. 26. Psal. ciii. 17, 18. cii. 28. Exod. xx. 5, 6. Deut. vii. 9. Supposing these to be what are called indefinite promises ; yet do they extend to any but the seed of the right-covji ? Where are any such promises made to the ciiildrcn of UTTsanctificd men, the enemies of God, and slaves to the devil (as Mr. Williams owns all unsanctified men arc) whatever moral sincerity, and common religion they may have ?

The baptism of infants is the seal of these promises made to the seed of the righteous : And on these principles, some rational account may be given of infant baptism ; but no account can bo given of it on Mr. Williamb's scheme, no warrant can be found for it in scripture ; for they are promises that arc the warrant iox firhnlefrva : But there arc no promis-

€3 of God*s word to the seed of morally sincere men, and only half Christians.

Thus this argument of Mr. Williams's, let us take it which way we will, has nothing but what is as much, yea, much more, against his scheme, than against mine.

However, if this were not the case, but all the shew or pretence of strength there is in the argument, lay directly and only against me^ yet the strength of it, if tried, will avail to prove nothing. The pretended argument, so far as I can find out what it is, is this : The c/iildren of-visible saints are born in covmant ; and bang already in covenant^ they must have a right to the /irivileges of the covenant^ without any more ado : Such therefore have a right to come to the Lord*s supfier^ whether they are truly godly, or not.

But the shew of argument there is hero, depends on the ambiguity of the phrase, being in covenant : Which signifies two distinct things : Either (1.) Being under the obligations end bonds of the cove7iant ; or (2.)\/f being conformed to the covenant, and complying with the terms of it. A being the subject of the obligations and engagements of the covenant, is a thing quite distinct from a being conformed to these obligations, and so being the subject of the condition of the covenant.

Now it is not a being in covenant in the former, but the latter sense, that gives a right to the privileges of the covenant. The reason is plain, because it is compliance and conformity to the terms of a covenant, that is the thing which gives right to all the benefits ; and not merely a being under tics to that compliance and conformity. Privileges are not annexed merely to obligations, but to compliance with obligations.

Many that do not so much as visibly comply with the conditions of the covenant, are some of God's covenant people in that sense, that they are under the bonds and engagements of the covenant ; so were Corah and his company ; so were many gross Idolaters in Israel, that lived openly in that sin ; and so may heretics, deists, and atheists be God's covenant people ; they may still be held under the bonds of their covenant engagements to God ; for their great wickedness and aposta-

r.y do not free them from the oblij^ation of the solemn promises and engagements they formerly entered into. But yet a bcin;.^ in covenant, merely in this sense, gives them no right to any i)i ivilcgcs of the covenant. Ii^ order to that, they must be in covenant in another sense ; they must cordially consent to the covenant : Which indeed Mr. W^illiams himself owns, when he acknowledges, that in order to come to sacraments, men must profess a cordial consent to, and compliance with the conditions of the covenant of grace* And if Mr. Williams inquires, why those children that were born in the covenant are not c(nji out, when in adult age they make no such profession ; certainly it, as much concerns him to answer, as mc ; for it is as nmch his doctrine, as mine, that thev must profess such consent. But 1 am willing to answer nevertheless. They arc not cast out because it is a matter held in suspense, Avhcther they do cordially consent to the covenant, or not ; or whether their making no such profession does not arise from some other cause. And rone are to be excommunicated, without some positive evidence against them. And therefore they arc left in the state they were in, in infancy, not admitted actually to partake of llie Lord's supper (which actual participation is a new positive privilege) for want of a profession, or some evidence, beyond what is merely negative, to nuike it visible that they do consent to the covenant. For it is reasonable to expect some appearance more than what is negative, of a proper qualification, in order to being admitted to a ])riviley;o beyond what they have hitherto actually received. A negative charity may be suflicient for a negative privilege, such as freedom froni censure and punishment; but something more than a negative charity, is needful lo actual admission lo a new positive privilege

* If it be said here, those who have been born of baptized ancestors, though they do not roniply with the terms of the covenant, are in covcnaot, jn this sense, that they have a ri^ht to the promises of the covcoant conditionally^ in case iht-y will hereafter comply : I answer, so arc all mankind in covrnaut. God may be said to have bound hiinsci}" conditionally to ihcm all ; and many have these promises drclaiod tr> them, thai '.till remain lo'vs, Maliomrtnns, or Heathens.

SECTION XV.

A particular Examination of Mr, Williams's De^ fence of the %th Ol)jection, or that boasted Argument, that if it he not laivfulfor unconverted Men to come to the LorcPs Supper, then none may conic but they that know themsehes to be concerted*

THIS argument has been greatly gloried in, as altogether invincible. Mr. Williams seems to have been alarmed, and his spirits raised to no small degree of warmth at the pretence of an answer to it : And he uses many big Avords, and strong Expressions in his reply ; such as, " It is absolutely certain... It is beyond my power to comprehend, and I believe beyond the power of any man to tell me....This 1 asr,ert and stand to ....As plain as the sun.... A contradiction of the Bible, of the light of nature, and of the common sense of mankind," Sec. Sec But let us get away from the noise of a torrent, and bring this matter to the test of calm reasoning, and examine it to the very bottom.

Here let it be considered, wherein precisely the argument consists If it has any strength in it, it consists in this proposition, \iz. That it is not lawful for 7ncn to come to sao'aments. nvithout a known right. This is the proposition Mr. Stoddard himself reduces the argument to, m\\\sApfica^ p. 62, 63. And it is very evident, that the whole strength of the argument rests on the supposed truth of this proposition.

And here let it be noted, what sort of knowledge of a right Mr. Stoddard, and so Mr. Williams, means in this argument. It is knowledge as distinguished from such an o/iinicriy or hofir. as \s founded in firobability. Thus Mr. Stoddard expressly insists, that a man must not only think he has a right, but he must KNOW it. Jpjical^ p. 62. And again, p. 63, he says, hrohahle hojiea will not warrayit him to come.

Mr. Williams uses nrany peremptory, strong expressions, p. 109, to set forth the certainty of thut which never was deni^ ed ; viz. That a inan cannot know //- han a ri^ht, unless he knows he has the qiialijicatlon tvMch gives hint a right. But this is not the thing in question : The point is, whether a man may not haxir a Iwaful rights or may not la^irfulty come^ and yet not know his rights ivith such a knowledge and evidence Ofi is beyond firob-ability ? This is the thing asserted, and herein lies the argument. And the negative of this cannot he stood to and maintained, in order lo maintain Mr. Williams's scheme, without the grossest absurdity ; it being a position, which, according to scripture, reason, and Mr. Stoddard's doctrine, and Mr. AVilliams's own, effectually destroys his scheme.

To this purpose, I observed, If this proposition be true, that no man may come, save he which not only thinks, but knows he has a right, then it will follow, that no unconverted person may come, unless he hiows that doctrine to be true, that unconverted men may have a right. Because an unconverted man cannot know that one in particular (viz. he himself) who is an unconverted man, has a right, unless he knows that doctrine which Mr. Stoddard maintained, to be true, viz. that men may have a right, though they are unconverted. And consequently no one unconveited man may lawfully come to the Lord's supper, unless he is so knowing in this point of controversy, as not only to think, and have probable evidence, that this opinion is right, but knows it to be so. Mr. Williams endeavors to help the matter by a distinction of different kinds of knowledge : And by the help of this distinction would make it out, thut common people in general, and even boys and girls of sixteen years old, may with case know, that his doctrine a-bout unsanciificd men's lawfully coming to the Lord's supj^er, is true. Ai.d we must understand him fas he is defending Mr. Stoddard's argument) that they may know it with that evidence that is distinguished from probability ; and this, according to Mr. Williams himself, is certainty ; which he speaks of as above a thouMind probabilidet. See p. 118. But how miserable ia this ? To pretend that his doctrine about qualificalionb for Bucrametiis, is so far from a disputable point.

that it IS of such plain and obvious evidence, to common people and even children, that without being studied in divinity, they may not only think it to be exceeding firobablc^ but know^ it to be true I When it is an undeniable fact, that multitudes of the greatest ability and piety, that have spent their lives in the study of the holy scriptures, have never so much as thought so.

Again, I observed that according to Mr. Stoddard's doctrine, not one, unconverted man in the world can knonv that he has nvarrant to come to the Lord's supper ; because, if he has any warrant, God has given him warrant in the scrlfitures ; And therefoi'e if any unconverted man, not only thinks^ but ^wowsjthat he has warrant from God, he must of consequence not oit\\y think^ but know X\\t scriptures to l>e the word of God. W^hereas it was the constant doctrine of Mr. Stoddard, that no unconverted man knoivsXh^ scriptures to be the v/ordof God.* But Mr. Williams would make it out, that Mr. Stoddard did hold, unconverted men might know the scriptures to be the word of God ; but only not know it with " a gracious knowledge, such as effectiially bowed men's hearts, and influenced them to a gracious obedience," p. 113. But let us see whether it was so, or not. Mr. Stoddard in his A^'a-lure of saving Conversion, p. 73, says, " The carnal man is ignorant of the divine authority of the word of God ;....bi3 "wound is, that he does not know certainly the divine authority of these institutions ; he does not know but they are the inventions of men." Again, Ibid. p. 74, he says, " The carnal man is imc€j'tain of those things that are the foundation of his reasonings, ■ He thinks there is a great firobability of the truth of these things ; but he has no assurance. His piinciples are grounded on an uncertain proposition." And he observes,

* I did not say, that it was also a doctrine according to scripture ; for there was no occasion for this, among those with whom I had chiefly to do in this controversy ; with whom I knew it was a point as much settled >ind un-controverted, as any doctrine of Mr. Stoddard whatever. /:nd I knew it to be the current doctrine of orthodox divines ; who ever allow this doctrine to be implied in such texts as those, John xvii. 7. i John iv. 1.5, 16. Chap, v 1^ 10, and manv other places.

p. 20, " Men when convcilcd, Co not look on U as firobablr, that the ^vo^d is his Mord, aa t/inj ditl before ; but they have assurance of the Irnth of7t.'\...^o clicwhere, f Guide to Chrint^ p. 26.) " I hey lliat liavc not grace, do not Jiroficrly believe the word oiC^on.*' And in another book, (Safety of Jfi. p. 6) " The gospel always works tCfcctualiy where it is believed^ and received as the truth of God." In another book (Benef. of the Gos/i. p. 149) " Conimon illumination does not convince men of the truth of the gos/icl.** In his discourse on the Virtue of Christ*s Bloody p. 27, speaking of such as have no interest in the blood of Christ, he says, " They are strangers to the divine authority of the word of God." Again, (Ibid. p. 16.) '' Before^ [i. e. before saving fai'h] they were at a loss whether the word was the word of God." To the like purpose arc many other passages in his writings. (See A'at. of Sav. Conv.

p. 72, Safety of ji/i. p. 6, 7, 9<), 107, 186, 187,229 Benef of

the Gof.fl. p. 89.)

So that here, if it be true, that some unconverted men have a divine warrant to come to the Lord's supper ; and if the thing which is the foundation of this argument, be also true, viz. that in order to men's warrantably coming to the Lord's supper, they must not only thinks but knoiv they have a right; then it must be true likewise, that they not only thinky but kno'u;, that the scripture, therein this warrant is supposed to be delivered, is the word of God And then we have the following propositions to make hang together : That unconverted men are ignorant of the 8cri/iture*s being the •ivord of God^ are uncertain of it., have ?io assurance ofit^ are not co7iv:nced of '7, do not fircfierlij believe it., are at a loss nvh^ther it be the nvord of God or not ; and yet they not only think, but know, that the .scri/itures are the word of God., and that the Gospel., which is the charter of all Christian privileges, ia divine; they have a knoivledge of it which is above all firobable hope or thought^ and u'tended with evidfuce above a thousand probabilities.

And now let it he considered, whether this agrees belter with Mr. \Vi!liams's own doctrine, concerning men's knowing the truth and divine authority of the gospel, in what has i)Ccn before cited from his scnnoiis on Christ n King and Wit-

i7fss. Where he expressly says, " That man since the fall, is ignorant of divine truth, and full of prejudices against it ; has a view of the truth contained in the Bible, as a doubtful, uncertain thing ; receives it as what is probably true ; sees it as a probable scheme, and something likely to answer the end proposed : But that after conversion it appears divinely Hue and real. Se6 p. 114, 115 and 144. Then unconverted men only-looked on the truth of the word of God, as probable, something-likely, yet as a doubtful, uncertain thing ; but now they not only think, but hiow it to be true.

No distinction about the different kinds of knowledge, or thje various ways of knowing, will ever help these absurdities, or reconcile such inconsistencies. If there be any such sort q{ knowing, as is contradistinguished to probable thinking, and to such opitiion as is built on a thousand probabilities, which is yet consistent with being ignorant, not believing, being uncertain, not assured, not convinced, only looking on a thing probable, looking on it doubtful and uncertain, it must certainly be a new and very strange sort of knowledge.

But this argument, that is so clear and invincilile, must have such supports as these, or must quite sink to the earth. It is indeed a remarkable kind of argument. It is not only as much against the scheme it is brought to support, as against that which it would confute ; but abundantly more so. For if it were the case in truth, that none might come to the Lord's supper, but they that kncvj they have a right, yet it Would be no direct and proper proof, that unconverted men rnight come. It would indeed prove, that many godly men might 7iot come : Which, it is true, would bring some difficulty on the scheme opposed ; yet it would be no proof a-gainst it. But it is direct and perfect demonstration against the scheme it would support: It demonstrates according to the scripture, and according to the doctrine of those that urge the argument, that not one unconverted man in the world may lawfully come to the Lord's supper ; as no one of them certainly kiiows the gospel to be divine, and so no one knows the charter to be authentic, in which alone the right of any to Christian privileges is conveyed ; hence no one unsanctified Vol. I. '^ Q

man is fiure of his right ; and therefore (as ihcy draw the consequence, no one unsunctificd man may come to the Lord's supper. And so it follows, that the more strongly Mr. Williams stands to this argument, the more peremptory and confident his expressions are concerning it, the more violently and effectually does he supplant himself.

And this position, that a man miifit not take ujiy /irivilrge^ till he not only thinks^ but knovjn he haa a rights is not only unreasonable, as used by Mr. Williams against me, when indeed it is ten times as much against himself; but it is unreasonable in itself, as it is an argument, which if allowed and pursued, will prove that a man may do nothing at all, never move hand or foot, for his own advantage, unless he first, not only thinks, but knows, it is his duty. Mr. Williams himself owns, p. 116, that all the duties, which God requires of us in his instituted worship, are privileges, as well as the Lord's supper : And so is every other duty, which we are to do for our own benefit. But all human actions are, upon the whole, either good or evil: Every thing that we do as rational creatures, is either a duty, or a sin ; and the neglect of every thing that is our duty, is forbidden. So that we must never so much as take a step, or move a finger, upon only a probable judgment and hope ; but must first know it to be our duty, before we do it: Nay, we must neither move, nor voluntarily forbear to move, without a certainty of our duty in the case, one way or other \

As to its beinp; alike difficult for men to know or be assured of their moral sincerity, as of their real sanctificalion, I shall speak to that under the next head i whereby it will appear a-gain, another way, that this argument is vastly more agninst Mr. Williams's scheme, than mine.

SECTION XVL

A Consideration of Mt\ Williams's Defence of the Tenth OlDJection, against //zd" Doctrine of the unlawfulness of unsanctified Mens coming to the Lord's Supper, that it tends to the great Perplexity and Torment of many godly Men in their Attendance on this Ordinance,

MY Jirsi reply to this objection was, that it is for want oi like tenderness of conscience, that the other doctrine which insists on moral shiceritij^ does not naturally bring such as are

received on those principles, into as ^reat /ler/ilexities Mr.

Williams in his animadversion upon it says, " This is an assertion which I take to be contrary to common sense, and the experience of mankind ; and the allowing of it to be true, must overthrow the law of nature, and cast infinite reproach upon the Author of it.**

These are strong expressions ; but let us bring the matter to the test of reasoti. The necessary qualification, on Mr. Williams's principles, is moral sincerity, and a certain degree of moral sincerity. For there is scarcely any man, that lives under the light of the gospel, and is not an atheist or deist, but what has some degree of moral sincerity, in some things pertaining to Christianity and his duty ; some degree of common faith, some degree of conviction of the need of Christ, some desire of him, and moral willingness, though from selfish considerations, to be good ; and some purpose to endeavor a conformity to the covenant of Grace, and lo seek salvation on the tcims of it. But how shall a man know what is a sufficient degree of these things ? Mr. Williams has determined the matter thus : That his belief of the doctrine of the gospel, and moral willingness to be conformed to the covenant of grace, must be imth his whole heart, p. 49, 5, 36. A.nd that his conviction of his undone state without Christ

must be drrfi ; and his desire of Christ and his benefitsycr-Tnit^ and his purpose eumcut^ p. 75, 11, so as to induce him to enter into covenant ivif/i all t/ie earnefttncHS he can^ and engage him to use endeavors ivith m.i. the strength and fiower that he has, p. 83, 32, 36.

Now how exceedingly difficult must it be for unsanctified men to determine, with any assurance, whether they have moral sincerity to such a degree ? How difficult for them to know, whether their convictions are thus deefi ? Every one that is used to deal with souls under conviction, knows, that when they are indeed under deep convictions, they are especially apt to complain of the hardness of their hearts, and to think their convictions are not deep. How difficult to determine, with any assurance, wlicther their assent rises so high, that they can truly be said to believe with all their hearts ? AVhethcr their moral willingness to be conformed to the covenant of grace, be nvith their whole heart ? And whether they are really engaged ivith all the solicitude they can, and are willing to do all that they can ? These things, I am pretty sure, are of vastly more difficult determination, than whether a man has any true holiness, or not. For in the former case, the determination is concerning the degree of things, that are capable of an infinite variety of degrees ; some of which arc nearer to, and others are farther from, the lowest sufficient dcgi ce : And consequently some of the degrees that are not sufficient, may yet be very near ; which renders the matter of very difficult determination ; unspeakably more so, than when what is to be distinguished, is the nature of things, which in all degrees is widely diverse, and even contrary to that which it is to be distinguished from : As is the case between saving and common grace ; which Mr. Williams himself acknowledges.* It is more easy to distinguish light from darkness, though there may be inntmierable degrees of light, than to dcttrmine the precise degree of light : And so it is more

• See his tcrmon on C/irnt a King and Witness^ p. 84, >fclierc he says, "Not-wiihsta-iding ihc visible hkeiiess of nominal and real Christians, there is a vi«ie dilTcrcrice, as there is between the subjects of Christ, and the s!av<^ of the devil."

easy to determine, whether a man be alive, or dead, than whether there be exactly such a certain degree of vigor and liveliness.

This moral sincenty which Mr. Williams insists on, is a mo^r indeterminate, uncertain thing ; a phrase without any certain, precise meaninc^ ; and must forever remain so. It beinp: not deterniinfed how much men must be morally sincere ; hcTj much they must believe with a moral sincerity ; whether the deeply awakened and convinced sinner must believe, that God is absolutely sovereign ivith respect to his salvation^ and that Christ is perfectly sufficient to save him in particular ; and to wliat degree of moral assent and consent, he inust believe and embrace these things, and comply with tiie terms of the covenant of grace ; whether he must be willing to obey all God's commands, the most difficult, as well as the most easy, and this in all circumstances, even the most difficult that can arise in providence ; or whether only in some circumstances ; and what, and how many. The scripture gives us many infallible rules, by which to distinguish saving-grace, and common : But I know of no rules given in the Bible, by which men may certainly determine ihis precise de-gree of moral sincerity. So that if grace is not the thing •which gives a right to sacraments in the sight of God, we have no certain rule in the Bible, commensurate to the understanding of mankind, by which to determine when wc have a right, and when not. Now let the impartial reader judge, which scheme lays the greatest foundation for perplexity to communicants, of tender consciences, concerning their qualifications for the Lord's supper ; and whether this argument drawn from such a supposed tendency to such perplexity (if there be any force in it) is not vastly more against Mr. Wil-iiams's scheme, than mine.

And, here by the way, let it be noted, that by these things it is again demonstrated, that the ninth objection^ the great argument considered in the preceding section, concerning the necessity of a known right, in order to a lawful partaking, is exceedingly more against Mr. Williams's principles, than mine ; inasmuch as, on his principles, it h so much more

clifFicult for men to know whether tlicy have a right, or have {he prescribed qualification, or not.

I answered this arcjument in the accojid [)h>cc, by alleging that this doctrine of the necessity of saving grace in order to a right lo the Lord's supper, is not properly ti»e caiue of the perplexities of doubting saints, in their attendance on this ov*-dinancc ; lhouj;h it may be the occasion ; 15ut that their own negliger.ce and sin is the true cause ; and that this doctrine is no more the cause of these perplexities, than the doctrine of the necessity of saving grace in order to salvation, is the cause of the perplexity of doubting saints when they come to dir. Upon which Mr. Williams says, " There is no shadow of resemblance of these cases, because death is no ordinance, Sec. But if death is no ordinance, yet it is the required duly of the saints to rjield tliemaclvcH to the Lord, and rcaigji to the will of God, in their death. And in this respect the cases arc exactly parallel, Xh^X perplexities are just so much the co-.ificcjiicncc of the respective doctrines, in one case as in the other ; that is, the perplexities of a doubling saint on a death bed, the difficulty and trouble he meets with in resigning himself to the will of God in dying, is just in the same manner the consequence of the doctrine of the necessity of saving grace in order to eternal salvation, as the perplexities of a doubting saint at the Lord*s table arc. the consequence of the doctrine of the necessity of srving grace in order to -a right to the Lord's supper. And this is sufficient for my purpose.

Mr. Williams himself says, in his answer to Mr. Croswell, p. 122, ''Although there are comparatively few that obtain assurance ; yet it is through their own sloth and negligence, that ihcy do not. We fully agree with Mr. Perkins liiat a man in this life may ordinarily be infallibly certain of his salvation." So IVIr. Stoddard, in his sern»on on One good Sii^n, says, "There is no necessity that the people of God should lie under diirkhcss and temptation ; they may obtain assurance." Now, if this be the case, then certainly there is no justice in laying the temptation and uneasiness, which is the cifcct of sloth and negligence, to the doctrine 1 maintain, in

those that embrace it. It is a wise dispensation of God, that he has so ordered thin^, that comfort in ordinances, and in all duties, and under all providences, should be to be obtained in a way of diligence ; and that slothfulness should be the way to perplexity and uneasiness, and should be a way hedged v.}! with thorns^ agreeable to Prov. xv. 19. That it is so ordered, is for the good of the saints, as it tends to turn them out of this thorny path, into the way of diligence. And so this doctrine, as it has this tendency, has a tendency in the end to that solid peace and comfort, which is the happy fruit of their holy diligence. And that, and not the saints* perplexity, is properly the effect of this doctrine.

SECTION XVII.

Containing some further Observations on what is said by Mr. Williams in support of the Thirteenth Objection, concerning God's commanding all the Members of the visible Church, that are not ignorant nor scandalous, to attend all external Cove-^ nant Duties,

IT has been already demonstrated (Sect. 8th of this third part) that in this argument the question is begged, notwithstanding what Mr. Williams has said to the contrary ; Avhich sufficiently overthrows the whole argument. Nevertheless, that I may pass by nothing, which such as are on Mr. Williams's side, may be likely to think material ; I will here make some further observations on this objection, as represented and supported by Mr. Williams.

The chief thing that !ias the plausible appearance of argument in what Mr. Stoddard and Mr. Williams say on this head, is this ; that" for God to require all who arc in covenant to come to the Lord's supper, and yet to forbid them to

",12 REPLY TO WILLIAIvI^.

comeAinconverled, is to suppo-iC, that he both con'imanch -ihcm, and forbids tlicm at tlie sawfe time." And this ifj lliought to be the more niauifcst, inasmuch as conversion in jiot hi vien*i< flower. Thou'j;h it is not denied, but that God justly requires men to be converted, or to be truly holy. See p. 129j J.10.

To this I would say)

(I.) If when they speak of commanding and forbidding at the same time, they inean Ciod's commanding; and forbidding the same things at the same time, no such consequence follows from niy principles. For that thing, and tliat only, which I suppose God requires of any, is to come to the Lord's supper with a sanctified heart ; and that this God requires at all times', and never forbids at any ijyne ; and that to come without this qualification, is what he al-vau/i forbids and requires at no time. So that 'what he requires, at the same time he forbids somethings is not the same thing that he forbids ; but a very diflerent and contrary one : And it is no absurdity, to suppose, that God requires one thing, and forbids a contrary thing at the same time.

To illustrate this by an example : It was the duty of the Jews at Jerusalem, openly to confess Christ, to own him as the Me.'fsia/i^ at that hour when he was led av/ay to be crucified, and openly to tesiity their adoring respect to him on that extraordinary occasion. But yet they did not believe him to be the Menf^iah and could not believe it (many of ihem at least) since they looked on his present, abject circumstance? as a demonstration, that he was not the Messiah. It was beyond their p()^^ er, at least at once, in that instant to give their assent, will, all their hearts to such a supposition. Nor was it in their power, to exercise an adoring respect to him : For, besides their strong prejudices, most of them were judicially hardened, and given up to a spirit of unbelief and obstinate rejection of him ; as appears by that account, John xii. 39, 40. " Therefore they could not believe, because that Fsaias said again, lie hath blinded their eyes, and hardened their heart, that they should not see whh their eyes," 8cc. Sec also Luke xix. 41, 42, and Malth. xiii. 14, 15. And yet it would

have been unlawful for them to have made a lying profession ; to profess, that they believed him to be the Messiah, and that they received and loved him as such, when at the same lime they hated him, and did not believe he was the Messiah. But here is no requiring and forbidding the same thing at the same time : For the only thing required of them was, to have faith and love, and to testify it ; which was not at all forbidden.

(2.) None of the difficulties which Mr. Stoddard or Mr. "Williams objects, either God's supposed requiring impossibilities, or his requiring and forbidding at the same time, do follow, any more on my principles, than on Mr. Williams's. Mr. Williams maintains, that God calls men this moment to enter into covenant with him, and commands them to do it, p. i28. One thing implied in this, according to his own frequent explanation of visibly entering into covenant, is professing a belief of the fundamental doctrines of Christianity. Now therefore we will suppose a man to be a candidate for baptism, who has been brought up in Arianiam ; and i\ strongly persuaded, that the doctrine of the Trinity is not true : Yet he is this moment required to profess that doc-. trine ; but has no ability in a moment to believe the doctrine, because he does not at present see the evidence of it. For as Mr. Williams himself says, in sermon on Christ a King and tVitness p. 91, 92. " The understanding cannot be brought to yield its assent to any truth, which it does not see the truth or apprehend the evidence of. If you would hire him with cartloads, or shiploads of gold and silver ; if you would imprison him, whip him, burn him ; you cannot make him believe a thing to be true, which he apprehends to be incredible, or which he sees no sufficient reason to believe." Now therefore, what shall the man do, on Mr. Williams's principles ? He is commanded to profess the doctrine of the Trinity, which must be professed in order to be lawfully baptized in the name of the Trinity ; and, on Mr. Williams's principles, he is commanded to do it this moment : Yet also on his principles, if the man professes it, and is not morally sincere, or knows he does not believe it, he is guilty of horrible falsehood and prcvarica-VoL. I. 3R

Hon ; which God doubtless forbids. Therefore here is certainly as much of an appearance of commanding and forbidding the same thing at the same lime, as in the other case.

Every busl^andman in Israel, that lived even in Christ's time, was required to offer a basket of the first fruits ; and "vvas commanded, wh^n he offered it, solemnly to make that profession, concerning the principal facts relating to the redemption out of Egypt, which is prescribed in Deut. xxvi. 5 ....10. " A Syrian ready to perish was my father," Sec. Now supposing there had been an Israelite, who did not believe the truth of all these facts, which came to pass so many ages before (as there are now many in Christendom, who do not believe the facts concerning Jesus Christ) and continued in his unbelief, until the very moment of his offering ; God peremptorily requires him lo make this profession ; yet none will say, that he may lawfully profess these things, at the same time when he does not believe them to be true. However, here is no commanding and forbidding the same thing at the same time : Because, though God required the Jews to make this profession, yet the thing required was to believe it and profess it. Though some might not believe it, nor be able for the present to believe it; yet this inability arose from depravity and wickedness of heart, which did not at all excuse their unbe}icf, for one moment.* Mr. Williams himself owns,

• This instance may shew us, that God's requiring all Israel to enter into covenant with him, and seal their covenant in the passovcr, will not prove, that it was lawful for any to avouch the Lord to be their God, and promise and swear they would perform universal and pcrjcvering obedience, wken ac she same moment they had no love to God, and even then, while speaking the words, continued in an habitual, wilful disobedience to God's commands, and were willing slaves to the devil. Nor will it follow, from these commands given to the Israelites, concerning their covenanting with God, and sealing their covenant, that God ever did, since the foundation of the world, appoint or command any other covenanting with him, than a* giving up them selvci wholly and without reserve, both soul and body, both heart and life; or that ever he appointed or commanded any covenanting, wherein men give 1 part, and keep back a part, give him the outi.ide, and keep back the noblest and best part, the heart, will and affections, fcr sin and S.iian ; or that there IS any such covenant of God in being ; or that such eovcnanting baj rot al-

p. 129, that God may require those things which are out of men's natural power.

Now this may be laid down as a truth, of easy and plain evidence : If God may require what wicked meriy while siecJi^ are tmable to fierform^ then he may also require those things which are connected with it^ aJid de/iend on it, and which^ if the other be done J they would be able to do, and might do, apd without which they may not do it. So, if God may require an unsancti-fied man to love him, then he may require him to testify and profess his love, as I suppose Chtistians do in the act of partaking of the Lord's supper ; and yet it not bi; lav/ful for him to testify and profess love, when he has it not.

ways been as much without foundation in any institution of God, as any g» the spurious sacraments of the church of Rome ; or that it has not always been strictly forbidden of God ; or that it is not absolutely and in itself sinful and unlawful, truly as the act of Ananias aud Sapphirn.

END OF 'I HE FIRST V GLUME.