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Humble Inquiry into the Qualifications for Full Communion · Jonathan Edwards

Humble Inquiry into the Qualifications for Full Communion, Part 2 (1 of 3)

PART II.

REASONS for the NEGATIVE of the foregoing Question.

HAVING thus explain'd what I mean, when I say, That none ought to be admitted to the Communion and Privileges of Members of the visible Church of Christ in compleat Standing, but such as are in Profession and in the Eye of the Church's Christian Judgment godly or gracious Persons: I now proceed to observe some Things which may tend to evince the Truth of this Position. And here,

1. 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 admitted as Members of the visible Church of Christ but visible 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 I Cor. vi. 2.Do ye not know that the Saints shall judge the World? Eph. i. 18.—The Riches 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 &c. 2 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.&xi. 18.&xiii.10. &xiv.12. &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 Righteous 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; Act. 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, Joh. viii. 30, 31. The word is foreign truly. The Expression plainly supposes this Distinction of true or real Disciples, and those who were the same in Pretence and Appearance. See also Luk. xiv. 25, 26, 27. and Joh. 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, 'till it came to wither away; and also by the two Sorts of Virgins, Mat. xxv. who both had a Shew, Profession and Visibility of the same Thing. By these Things & 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 into the visible Church of Christ, but those who are visible and professing Saints or Christians. And it is the more needless to insist longer upon it, because 'tis not a Thing in Controversy; so far as my small Reading will inform me, 'tis own'd by all Protestants. To be sure, the most eminent Divine in New-England who has appear'd to maintain the Lord's Supper to be properly a converting Ordinance, was very full in it: In his Appeal to the Learned, in the Title Page, and thro' 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. Pa. 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 publick Profession of their Faith and Repentance to the just Satisfaction of the Church, Pa. 93, 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 ought to be admitted to the Communion 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 follow.

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 are 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 visible don't only take Place with Regard to Saintship or Holiness, but with Regard to innumerable other Things. There is visible and real Truth, visible & real Honesty, visible & real Money, visible & real Gold, visible & real Diamonds &c.&c. Visible & Real are Words that stand related one to another, as the Words real & seeming, or true and apparent. Some seem to speak of Visibility with Regard to Saintship or Holiness, as tho' it had no Reference to the Reality, or as tho' it were a distinct Reality by itself, as tho' by visible Saints were not meant those who to Appearance are real Saints or Disciples indeed, but properly a distant Sort of Saints, which is an Absurdity. There is a Distinction between real Money and visible Money, because all that is esteem'd 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 different Sort of Money from true Money, but thereby is meant that which is esteemed and taken as real Money, or which has that Appearance that recommends to Mens Judgment and Acceptance as true Money; tho' Men may be deceived, and some of it may finally prove not to be so.

There are not properly two Sorts of Saints spoken of in Scripture: tho' the Word Saints may be said 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 thro' a Diversity in the Signification of the Word, but by a Diversity of the Application of it, thro' the Imperfection of our discerning. It don't 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, become some who 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; tho' 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 Machine. But nothing short of an apparent Probability, or a probable Exhibition, can amount to a Visibility to the Eye of Man's Reason or Judgment. The Eye which God has given to Man is the Eye of Reason; and the Eye of a Christian is Reason sanctified, regulated and enlightned by a Principle of Christian Love. But it implies a Contradiction to say, that That is visible to the Eye of Reason, which don't 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 as 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 visible Saintship, must be Saintship itself, or real Grace and true Holiness; not Visibility of Saintship, not unregenerate Morality, not meer moral 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 Appeal to the Learned, seems to express the very same Notion of Visibility, and that Visibility of Saintship which is requisite to Persons coming to the Lord's Supper, that I have here express'd. In Page 10. he makes a Distinction between being visibly circumcised in Heart, and being really 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 Him, 'tis not a Visibility of moral Sincerity only, but a Visibility of Circumcision of Heart, or saving Conversion, that is a necessary Requisite to a Person's coming to the Lord's Table. And in what Manner this must be visible, he signifies elsewhere, when he allows, that it must be so to a Judgment of Charity; a Judgment of rational Charity. This he expresly allows over & over; as in Pa. 2, 3. Pa. 28. Pa. 33. Pa. 72. & 95. And an having Reason to look upon them us such, Pa.28. And towards the Close of his Book, he declares himself sted fastly of the Mind, that it is requisite those be not admitted to the Lord's Supper, who don't make a personal & publick Profession of their Faith & Repentance, to the just Satisfaction of the Church, Pa.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 can't see how they consist with what this venerable &ever honoured Author says, Pa. 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, than with it. The Appearance of that Thing surely can't imply an appearing Probability of another Thing, which at the same Time we are sensible is most frequently, 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: And 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 favoured by God with a vastly greater Light in divine Things, … 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, & 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 oftner fail than not, and this ordinarily, I own my self much at a Loss. Surely nothing but appearing Reason is the Ground of a rational Judgment. And indeed it is impossible in the Nature of Things, to form a Judgment, which at that very Time we think to be not only without but against Probability.

If it be said, that altho' Persons don't profess that wherein sanctifying Grace consids, yet seeing they profess to believe the Doctrines of the Gospel, which God is won't to make use of in order to Men's Sanctification, 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 not had a proper Effect on their Hearts, we are obliged in Charity to hope that they are real Saints, or gracious Persons, and to treat 'em accordingly, and so to receive 'em 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 look'd at and aim'd 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 favourable Notion of them, in order to our receiving them as properly qualified Members of the Society, and properly qualify'd 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 we know, 'tis no Qualification requisite in itself; we know the Ordinance of the Lord's Supper is as proper for them that are 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 'tis with the Preaching of the Gospel. Now 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 Qualification, in order to admitting them to an Ordinance that is as proper for those who are without this Qualification, as for those that have it? We need not have any charitable Hope of any such Qualification in order to admit a Person to hear the Word preach'd. 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 'tis necessary that we should have a charitable Hope, that those have such a Belief whom we admit; tho' 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 being already in Health to admitting him into an Hospital for the Use of those Means that are the proper appointed Means for the healing of the Sick, and bringing them to Health? And therefore 'tis 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 publick Charity, and an Obligation on the Church to treat 'em as Saints, are wholly 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 'em 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 a 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 'em, receive them to the Ordinance, they don't receive them under any such Notion, nor has any Notion, Appearance, Hope, or Thought of it, any Thing to do in the Case.

The Apostle speaks of the Members of the Christian Church, as those that made a Profession of Godliness. 2 Cor. ix. 13. They glorified God for your professed Subjection to the Gospel of Christ. 1 Tim. ii. 10. In like Manner also that Women adorn themselves in modest Apparel,—not with costly Array; but, which becometh Women professing Godliness, with good Works. The Apostle is speaking of the Women that were Members of that great Church of Ephesus, which Timothy for the present had the Care of; and he speaks of them as supposing that they all profess'd Godliness. By the Allowance of all, Profession is one Thing belonging to the Visibility of Christanity 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 an outward Behaviour, agreable to that Profession. That Profession which belongs to visible Saintship, must be a Profession of Godliness, or real Saintship; for a Profession 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 never so true, is nothing peculiar to a Saint, is not to be a professing Saint.

In order to a M…n's being properly a professing Christian, he must profess the Religion of Jesus Christ: And he surely don't 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 (as I have observed elsewhere) that which is most essential in a Thing, in order to its being truly denominated that Thing, 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 we take a more inconsiderable Part of Christ's Religion, and leave out the main and most essential, surely what we have can't be properly called the Religion of Jesus Christ: so if we profess only a less important Part, and are silent about the most important and essential Part, it can't be properly said that we profess the Religion of Jesus Christ. And therefore we can't 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 & 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 explicitedly nor implicitedly, directly nor indirectly; and therefore are not professing Christians, or Saints by Profession. I mean, tho' they may be godly Persons, yet as they come to the Ordinance without professing Godliness, they can't properly be called professing Saints.

Here it may be said, that altho' 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 publick 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 publick 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; 'Tis a great Mistake, if any one imagines, that all these external Performances are of the Nature of a Profession 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 in such Churches as proceed on the Foot of the Principles foremention'd. For what is professing, but exhibiting, uttering, or declaring, either by intelligible Words, or by other establish'd Signs that are equivalent? But in such Churches, neither their publickly saying, that they avouch God the Father Son and Holy 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 publick Doctrine, Principle and Custom in such Churches establishes a diverse Use of these Words & Signs. People are taught, that they may use 'em 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 are 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 Thing among such a People, as either an explicit or implicit Profession of Godliness by any Thing which (by their establish'd Doctrine and Custom) an unregenerate Man may and ought to say and perform, 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 them 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 'tis an Absurdity to say, that Men openly and solemnly profess Grace, and yet don't so much as pretend to it. If a certain People should agree, and it should be an established Principle among them, that Men might & ought to use such and such Words to their Neighbours, 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 Time that he had a reigning Enmity against him; and it was known that this was 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 Neighbour? To be sure, there could be no Visibility 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 not 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 Saintship, 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, and that they plead: Altho' 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 Holiness, but to quite another Sort of Saintship, viz. moral Sincerity; and that this is the real Saintship, Discipleship, and Godliness, which is profess'd, 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 &c. 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 own'd by Christ as his People, at the Day of Judgment.

To which I answer, This is a meer Evasion; the only one, that ever I saw or heard of; and I think the only one possible. For 'tis certain, they are not Professors of sanctifying Grace, or true Saintship: The Principle proceeded on, being, that they need make no Pretence to that; nor has any Visibility of saving Holiness any Thing to do in the Affair. If then they have any Holiness at all, it must be of another Sort. And if this Evasion fails, and fails, and the 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 enquired, whether this Distinction of these two Sorts of real Christianity, Godliness, and Holiness, is a Distinction, that Christ in his Word is the Author of; or whether it be an human Invention of something which the New-Testament knows nothing 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, Disciples, and Christians, are used four Ways in the New-Testament, as applied to four Sorts of Persons. (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 supream Regard to Christ, and to renounce the World for his Sake, but have not real Ground for these Pretences and Appearances. (3) To those who, altho' they han't 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, tho' they have 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 are 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 visible 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 four-fold Use of the Words, Saints, Disciples, &c.? 'Tis 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, are there distinguished into but two Sorts, viz. Those who 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 evident 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; 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 entertain'd the same Hopes with the wise Virgins. So when the visible Church is represented by the Husband-man's Floor, we find a Distinction but of two Sorts, viz. The Wheat and the Chaff. So again, when the Church is compar'd to the Husband-man'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, 'till 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. 'Tis evident, that those who 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 …ned as his. This is manifest by Joh. viii. 30, 31. As he spake these Words, many believed on him. Then said Jesus to th…se Jews which believed on him, If ye continue in my Word, then are ye my Disciples indeed. (Compare Luke xiv. 25, 26, 27. and Joh. 15. 8.) The Phrase, Disciples indeed, is relative; and has Reference to a Visibility, Pretence, or Name, only, which it is set in Opposition to, & 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 Discipleship, 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 Brass. If there were another Sort of real Discipleship in those Days, besides saving Discipleship, Persons might be Christ's Disciples indeed, or truly (as the Word in the Original is) without continuing in his Word, and without selling all that they had, & without hating Father and Mother and their own Lives, for his Sake. By this it appears, 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 Discipleship of the latter.

3. The same Thing is evident by 1 Joh.ii.19. They went out from us, because they were not of use: If they had been of us, they would no doubt have continued with us. The Words naturally suggest & imply, that those professing Christians, who at … proved false, did, before they went out, seem to belong to the Society of the true Saints, or those endowed with persevering Grace and Holiness; They seem'd to be of their Number, i.e. They were so in Pretence & 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, tho' many of them were … 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 don't 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 Saint & who shall judge the World and judge 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 WE shall judge Angels? These Things do manifestly imply, that if the Christian Corinthians were what they supposed they were, and what they profess'd 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 Grace, is manifest, because the Apostle speaks of visible Christians as visible Members of Christ's Body, of his Flesh of his Bones, and one Spirit with him, and Temples of the holy Ghost. Eph. v. 30, and 1 Cor. vi. 16, 19. And the Apostle Peter speaks of visible Christians as those who were 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. 1Pet. iv. 16, 17, 18. Yet if any Man suffer as a Christian, let him not be ashamed, but let him glorify God on 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 Sort) 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 meerly 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 Houshold or Family of God, a Part of which is in Heaven. Chap. ii. 19. Now therefore ye are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, …nd of the Houshold 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 demonstrates, that he is still speaking of the same Family or Houshold he had spoken of in the latter Part of the preceeding Chapter. So all visible Christians are spoken of as visibly the Children of the Church which is in Heaven. Gal. iv. 26. Jerusalem which is above, is free, which is the Mother of us all. The same Apostle speaks of visible Christians as being visibly come to the Heavenly City, and having joined the glorious Company of Angels there, and as visibly belonging to the general Assembly and Church of the First-born, that are written in Heaven, and to the Spirits of just Men made perfect, Heb. 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 by Rev.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 whose Names were found there written, viz. that they were admitted into the New-Jerusalem, Ver. …7. And there shall in no wise enter into it any Thing that defileth, neither whatsoever worketh Abominati… … maketh a Lie; but they which are written in the Lamb's Book of …. 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 his 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 is evident by Rom. 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 crucify'd with Christ &c. He don't mean, only, that their Baptism laid 'em under special Obligations to these Things, and was a Mark and Token of their Engagement to be thus hereafter; but was design'd 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. 'Tis evident, that 'tis 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 faith 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 uncircumcised 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 your selves. Thus faith 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 Appeal to the Learned, says, Pag. 10. That this Scripture has no particular Reference to the Lord's Supper. I answer, tho' I don't suppose it has meerly a Reference to that Ordinance, yet I think it manifest, that it has a Reference to admitting Persons into the Christian Church, and to external Church-Priviledges. It might be easy to prove, that these nine last Chapters of Ezekiel must be a Vision and Prophecy of the State of Things in the Church of God in the Messiah's Days: But I suppose it will not be denied, it being a Thing wherein Divines are so generally agreed. And I suppose, none will dispute but that by the House of God & his Sanctuary, which it is here foretold the uncircumcised 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 preceeding Chapters. But we all know, that the New-Testament House of God is his Church. Heb. iii. 3. For this Man was counted worthy of more Glory than Moses, in as much as he who builded the House, hath more Honour than the House. Ver.6. But Christ as a Son over his own House, whose House are we, &c. 2 Tim. ii. 20. In a great House there are not only Vessels of Gold and Silver, but also of Wood and of Earth, &c. I Tim. iii. 15. That thou mayst know how thou oughtest to behave thy self 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. Ye are God's Building. ver. 16. Know ye not, that ye are 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 &c? Heb. x. 21. And having an high Priest over the House of God.—Ezekiel's Temple is doubtless the same that it is foretold the Messiah should build Zech. vi. 12, 13. The Man whose Name is the Branch—He shall build the Temple of the Lord, even he shall build the Temple of the Lord—And what the Temple that Christ builds, is, the Apostle 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 uncircumcised 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 were made there, I think so much is at least implied, that they should not have Communion in those Ordinances of the Christian Sanctuary, in which that Body and Blood of Christ were 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 mystical 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 Vertues, which don't 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 it self; 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 Progress of that Work in Sanctification; as we read of the washing of Regeneration, &c. The Apostle tells us what was signified both by Circumcision & 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, thro' the Faith of the Operation 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; agreable to Ezekiel's Prophecy, that the Members of the Christian Church shall visibly have this Circumcision. The Apostle speaks, in like Manner, of the Members of the Church of Philippi as spiritually circumcised (i. e, in Profession and Visibility) and tells wherein this Circumcision appear'd. Phil. iii. 3. For we are the Circumcision, which worship God in the Spirit, and rejoyce in Christ Jesus, and have no Confidence in the Flesh. And in Rom. ii.28, 29. the Apostle speaks of this Christian Circumcision and Jewish Circumcision together, calling the former the Circumcision of the Heart. But he is not a Jew which is one outwardly, neither is that Circumcision which is outward in the FLESH; But he is a Jew, which is one inwardly, and Circumcision is that of THE HEART, in the Spirit, not in the Letter; whose Praise is not of Men, but of God. And whereas in this Prophecy of Ezekiel 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 Thing which have been observed, I think it abundantly evident, that the Saintship, 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— Wherefore,

II. I come now to another Reason, why I answer the Question at first proposed, in the Negative, viz. That 'tis 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 publick Act.

Here I would (First) prove this Point; and then (Secondly) draw the Consequence, and shew how this demonstrates the Thing in Debate.

First, I shall endeavour to establish this Point, viz. That it is the Duty of God's People thus publickly to own the Covenant; and that it was not only a Duty in Israel of old, but is so in the Christian Church, and to the End of the World; and that it is a Duty required of adult Persons before they come to Sacraments. And this being a Point of great Consequence in this Controversy, but a Matter seldom handled (tho' it seems to be generally taken for granted) I shall be the more particular in the Consideration of it.

This not only seems to be in it self 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 publick Religion by which God's People should give Honour to his Name. This Institution we have in Deut. vi. 13. Thou shall Fear the Lord thy God, and serve him, and shalt SWEAR BY HIS NAME, 'Tis repeated Chap. x. 20. Thou shalt Fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave, and SWEAR BY HIS NAME. In both Places it might have been render'd; Thou shalt swear in his Name, or into his Name. In the original, Bishmo, with the Prefix Beth which signifies in or into, as well as By. And whereas 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, Ubho Thidhbák Ubhishmo Tisshàbhéang. The literal Translation of which is, … shalt thou cleave [or unite] and into his Name shalt thou Swear. … 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 foreign INTO THE NAME of the Father, the Son, and the Holy Ghost. So Christians are said to be baptized into Christ, Gal. iii. 17. This Swearing by the Name, or into the Name of the Lord, is so often, and in such a Manner spoken of by the Prophets as a great Duty of God's solemn publick Worship, 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, which, it may be, one tenth Part of the People never had Occasion to do once in their Lives. If we well consider the Matter, we shall see abundant Reason to be satisfied, that the Thing intended in this Institution was publickly covenanting with God. Covenanting in Scripture is very often called by the Name of Swearing, and a Covenant is called an Oath. *As Gen. xxi. 23. to the End. xxvi. 28. to the End. xxxi.44,53. Josh. ii. 12, &c. 1 Sam. xx. 16. 17, 42. 2 Kin. xi. 4. Eccl. viii.2. Ezek. xvi.59. xvii. 16. and many other Places.And particularly God's Covenant is called his Oath. Deut. xxix. 12. That thou Shouldst enter into Covenant with the Lord thy God, and into his Oath. Ver.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 unto Isaac—2 Chron. xv. 12. And they entred into Covenant to seek the Lord God of their Fathers.— ver. 14, 15. And they swore unto the Lord with a loud Voice. And all Judah rejoyced at the Oath. Swearing to the Lord, or Swearing in, or into the Name of the Lord, are equipollent Expressions in the Bible: the Prefixes Beth and Lamed are evidently used indifferently in this Case to signify the same Thing. Zeph. 1. 5. That swear by the Lord, and that swear by Malcham. The Word translated, to the Lord, is Laihovah, with the Prefix Lamed; but to Malcham is Bemalcham with the Prefix Beth, into Malcham. In … King. xviii. 32. 'Tis said, Elijah built an Altar in the Name of the Lord; Beshem. Here the Prefix Beth is manifestly of the same Force with Lamed in 1 Kings viii.44. The House I have built for thy Name or to thy Name, Leshem.

God's People in Swearing to his Name, or into his Name, according to the Institution, solemnly profess'd two Things, viz. Their Faith and Obedience. The former Part of this Profession of Religion was called saying, The Lord liveth. Jer. v. 2. And tho' they say, The Lord liveth, yet surely they Swear falsely. Ver. 7. They have sworn by them that are no Gods: That is, They had openly professed Idol-Worship. Chap. iv. 2. Thou 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 Isai. xlv. 23, 24, 25.) Jer. xliv, 26. Behold I have sworn 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. & xvi. 14, 15. and xxiii. 7, 8. Hos. iv. 15. Amos viii. 14. & V. 5.

These Words CHAI JEHOVAH, Jehovah liveth, summarily comprehended a Profession of Faith in that Alsufficiency 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. 1 Sam.xvii.26,36. 2 Kin.xix.4, 16. 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. Mic. 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 Beth. Beshem, as They were said to Swear Beshem, 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 Apostacy, and some other extraordinary Occasions: But is evidently mention'd in the Institution as a Part of the publick Worship of God to be performed by all God's people, properly belonging to the visible Worshippers of Jehovah; and so 'tis very often mentioned by the Prophets, as I observed before, and could largely demonstrate, if there were Occasion for it, and would not too 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 NAME, THE LORD LIVETH, 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 & Foreigners, but Fellow Citizens with the Saints, and of the Houshold of God, and be built upon the Foundation of Christ; In whom all the BUILDING, fitly framed together &c.—In whom they also shall be BUILDED for an Habitation of God thro' the Spirit. So 'tis foretold, that the Way of publick Covenanting should be the Way of the Gentiles joining themselves to the Church in the Days of the Gospel, Isai. xliv. 3, 4, 5. I will pour Water upon him that is thirsty, and Floods upon the dry Ground; I wid pour my Spirit upon thy Seed, and my Blessing upon thine Offspring, and they shall spring up as among the Cross, 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 forementioned 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 join'd to God's Church, and brought into God's Sanctuary, and to have Communion in its Worship and Ordinances, in Isai. lvi. 3, 6, 7. So in Isai. xix. 18. The future Conversion of the Gentiles in the Days of the Gospel, and their being brought to profess the true Religion is expressed by That, that they should SWEAR TO THE LORD OF HOSTS. In that Day shall five Cities in the Land of Egypt speak the Language of Canaan, and Swear to the Lord of Hosts. So in Jer.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 publickly professing Faith in the Alsufficient and immutable God by Swearing, The Lord liveth, should be continued, which was instituted of old; but only with this Difference, that whereas formerly they Covenanted with God us their Redeemer out of Egypt, now they shall as it were forget that Work, 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 liveth which brought up the children of Israel out of the Land of Egypt; But, The Lord liveth which brought up and which led the Seed of the 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 … of the Gospel, which was instituted in Israel, by Swearing or … Covenanting, is that, Isai. xlv. 22,—25. Look unto me, and be ye …, all ye Ends of the Earth; for I am God, and there is none else: I have sworn by my self, the Word is gone out of my Mouth in Righteousness, and shall not return, that unto me every Knee shall bow, EVERY TONGUE SHALL SWEAR: truly shall one say, In the Lord have I 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 left Fulfilment at the Day of Judgment; but 'tis 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. Phil. 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 publick Profession of Religion. So Rom. x. 9, 10. If thou shalt confess with thy Mouth the Lord Jesus, and 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, and with the Mouth Confession is made unto Salvation. Where a publick Profession of Religion with the Mouth is evidently spoken of as a great Duty of all Christ's People, as well as believing 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 Salvation, in the same Manner as Faith and Baptism are, in Mar. xvi. 16. He that believeth 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 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 takes Place at all, that it should take Place before Persons come to those Ordinances wherein they by their own Act publickly confirm and seal this Covenant. This publick Transaction of Covenanting, which God has appointed, ought to be or have an Existence before we publickly 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 Isai. xlviii. 1, 2. Hear ye this, O House of Jacob, which ARE CALLED BY THE NAME OF ISRAEL, and are come forth out of the Waters of Judah, WHICH SWEAR BY THE NAME OF THE LORD, and make mention of the God of Israel, but not in Truth nor in Righteousness: FOR THEY CALL THEMSELVES OF THE HOLY CITY, &c. When and after what Manner particularly the Israelites ordinarily performed this explicit Covenanting, I don't 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 renew'd Promulgation of it on the Plains of Moob, and was done on Occasion of the publick reading of the Law in Josiah's Time (2 Kings xxiii. 3.) and was done after the Return from the Captivity on Occasion of the publick Reading of it at the Feast of Tabernacles (Neh. Chap. viii, ix & x.) So it appears to me most likely, that it was done every seventh Year, when the Law of 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 publickly, own'd 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 &c. 'till they had done it: 'Tis plainly implied in Psal. 1. that it was the Manner in Israel vocally to own God's Covenant, or to take it into their Mouths, before they seal'd that Covenant in their Sacrifices See ver. 16 taken with the preceeding 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 entred into the Sanctuary for Communion in the Temple Worship, is confirmed by the Words of Hezekiah when he proclaimed a Passover, 2 Chron.xxx.8. Now be ye not stiff-necked as your Fathers were; But yield your selvesunto 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 Hebrew Phrase for entring 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 Premisses of the Argument I intend, I now come,

Secondly, To that which I think must 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 profess'd, is God's Covenant, which he has revealed as the Method of our spiritual Union with him, and our Acceptance as the Objects of his eternal Favour; which is no other than the Covenant of Grace; at least it is so, without Dispute, in these Days of the Gospel. To own this Covenant, is to profess the Consent of our Hearts to it; and that is the Sum and Substance of true Piety. 'Tis not only a professing the Assent of our Understandings, that we understand there is Such a Covenant, or that we understand we are obliged to comply with it; but 'tis to profess the 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 'tis the same Sort of Profession that is made on both Sides, in this Respect, that each professes a Consent of Heart: Christ in his Word declares 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 Covenant is 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 our 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 Christ and the visible Church, is abundantly compared to the mutual Profession there is in Marriage. 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 her self to him to be entirely and forever possessed by him as his Wife. But he that professes this towards Christ, professes saving Faith. They that openly covenanted with God according to the Tenor of the Institution, Deut. x.20. they visibly united themselves to God in the Union of that Covenant: They professed on their Parts the Union of the Covenant of God, which was the Covenant of Grace. It is said in the Institution, Thou shalt cleave to the Lord and swear by his Name; or as the Words more literally are, Thou shalt unite into the Lord, and swear into his Name. So in Isai. lvi. 'Tis called a joining themselves to the Lord. But the union, cleaving, or joining of that Covenant is saving Faith, the grand Condition 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 as professedly to do that which on our Part is the uniting Act, and 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 Affair, as a Party in the Covenant profess'd; 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 Acceptance 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 that 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 who 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 with the Covenant of Grace, appears & professes to do so really.—There is also this Distinction takes Place concerning the Covenant of Grace; the one only Covenant of Grace is exhibited two Ways, the one externally by the Preaching of the Word, the other internally and spiritually by enlightening the Mind rightly to understand the Word. But 'tis with the Covenant, as 'tis 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, do 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 Unscripturalness of which latter Hypothesis I observed before.

When those Persons who were baptized in Infancy do properly own their baptismal Covenant, the meaning of it is, that they 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 expresly giving themselves up to God. But this no Person can do, without either being deceived, or dissembling and professing what he himself supposes to be a Falshoood, unless he supposes that he in his Heart consents to be God's. A Child of Christian Parents never does that for himself which his Parents did for him in Infancy, 'till he gives himself wholly to God. But surely he don't do it, who not only keeps back a Part, but the chief Part, his Heart and Soul. He that keeps back his Heart, does 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 publickly professes that he gives himself up to God. If there are any Words used by such, which in their proper Signification imply that they give themselves up to God; and if these 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, don't 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 reveal'd no such Covenant, nor has any such Covenant of God any Existence, in which our transacting of the Covenant is a giving up our selves 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 altho' such publick and solemn professing may be a very unwarrantable and great Abuse of Words and taking God's Name in vain, 'tis no professed Covenanting with God.

One Thing, as has been observed, that belonged to Israel's Swearing into the Name of the Lord, was saying, the Lord liveth; whereby they professed their Faith in God's Alsufficiency, Immutability and Faithfulness. But if they really had such a Faith, it was a saving Grace. They who indeed trust in the Alsufficiency of God, he will surely be their alsufficient 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 liveth, that we read of in Scripture; one we read of Jer. ii. 2. Thou shalt Swear, The Lord liveth, in Truth, in Judgment, & in Righteousness: And the other Way is swearing falsely, which we read of in the next Chap.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 inward 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 swore, The Lord liveth, in Truth, in Judgment, and Righteousness, were gracious Persons, who had a thorough Conversion to God, as appears by the preceeding Verse, If thou wilt return, O Israel, Saith the Lord, return unto me. i. e. Don't do as you or Judah was charged with doing in the foregoing Chapter, ver. 10. Judah hath not turned unto me with her whole Heart, but feignedly. Don't do thus, but if thou wilt 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. ix. 10. We trust in the LIVING GOD, who is the Saviour of all Men, specially 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, 'tis the Profession of a saving Faith that he speaks of; His Words plainly imply it. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine Heart that God hath raised him from the Dead, thou shalt be saved. The Faith which was to be profess'd with the Mouth was the same which the Apostle speaks of as in the Heart, but that is saving Faith. The Latter is yet plaine… in the following Words; For with the Heart Man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation. Believing unto Righteousness, is saving Faith; but 'tis evidently the same Faith which is spoken of, as profess'd 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, Isai. xlv. 23, 24.—Every Tongue shall swear; surely shall one say, In the Lord have I Righteousness and Strength. i. e. should profess intirely to depend on Christ's Righteousness and Strength.