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

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

p. 32For Persons meerly to promise, that they will believe in Christ, or that they will hereafter comply with the Conditions and Duties of the Covenant of Grace, is not to own that Covenant. Such Persons don't profess now 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 Profession good for, an… 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 Commands which give no Allowance or Licence for Delay? They who do thus, instead of properly owning the Covenant, do rather for the present visibly reject it. 'Tis 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 Neighbours, 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, …Cor. xvi. 22. If any Man love not the Lord Jesus Christ, let him be Anathema Maran atha.

That outward Covenanting, which is agreeable to Scripture-Institution, is not only a promissing what is future (tho' that is not excluded) but a professing what is present, as it is in the Marriage-Covenant. (Tho' p. 33indeed it is true, that it was chiefly on Account of the Promise or Vow … 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; tho' Promises of hereafter behaving towards him as a Wise, are also included in the Transaction. It seems as tho' 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 entring 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 profess'd 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 foremention'd Prophecies, admitted in the Way of publick Covenanting, and as the Covenant-People of God they own'd the Covenant, before the Seal of the Covenant was applied. Their professing Faith in Christ was visibly owning the Covenant of Grace, because Faith in Christ was the grand Condition of that Covenant. Indeed, if the Faith which they profess'd in order to Baptism, was only a Historical or Doctrinal Faith (as some suppose) or any common Faith, it would not have been any visible entring 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 it's Nature an Acceptance of him as our Lord and King, and devoting our selves 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 publickly covenanted with God according to the Institution in Deuteronomy, they did not only promise something future, but profess'd something present; they 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 Moab; 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 Statures, 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, profess'd a compliance with the Terms of the Covenant of Grace; as the Covenant of p. 34Grace is summarily express'd 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 we chuss 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 don't trust in Christ, but trust more in their own Strength or Righteousness, can avouch Christ to be their Saviour. To avouch God to be our God, is to profess that he is our God by our own Act; i. e. that we chuse him to be our chief Good and last End, the supreme Object of our Esteem and Regard, that we devote our selves to, and depend upon. And if we are sensible that we don't do this sincerely, we can't profess that we actually do it; for he that don't do it sincerely, don't do it at all: There is no Room for the Distinction of 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 supream Love to God in those who really love Dirt and Dung more than him: Whoever does with any reality at all make God the Object of the supreme Regard of his Heart, i. e. certainly a gracious Person: And whoever don't make God the supreme Object of his Respect with a gracious Sincerity, certainly don't 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, publickly 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 'em to say they know not what. To be sure, they are very obscure Expressions, if they mean any Thing that a carnal Man does, 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 Congregation in the Wilderness, as a gracious Respect to 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. 'Tis 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 o…er Times 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 tho' they were my Saints, as they profess to be] For with their Mouth they shew much Love, but their Heart g…th after their Covetousness. So in the Apostles Time, that People profess'd that to be in their Hearts towards God, which was not there. The Apostle is speaking of them, when he says, Tit. i. 16, They profess that they p. 35know God, but in Works they deny him. This was common among that People; God declares 'em to be an hypocritical Nation, Isai. x. 6. And 'tis certain, this was the Case with them in the Wilderness; they there profess'd that Respect to God which they had not; as is evident by Psal. lxxviii. 36, 37. They did flatter him with their Mouth, and they lied unto him with their Tongue; For their Heart was not 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, because 'tis mentioned as an Evidence of their having lied or dealt falsely in their Profession, that their Heart 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 profess'd, was true Piety. It also appears that if they had had such an Heart in them as they pretended to have, 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, v. 28, 29. And the Lord heard the Voice of your Words, when ye spake unto me; 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 forever. 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 Sea, where they were led through on dry Ground, and the Egyptians were so miraculously destroyed; 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, 'tis 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 Psalm… for Hypocrisy. And as to the Generation of their Children that own'd the Covenant on the Plains of Moab, they not only in like Manner had very much to move their Affections, the awful Judgments p. 35of 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 Bas…an 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 **See Numb. xiv. 31. Deut. i. 39, & viii. 15, 16. Josh xxii. 2. and ver. 11, to the End. Chap. 23. 8. Deut. iv. 4. Josh xxiv. 31. Jud. ii. 17, 22. Psal. lxviii. 14. Jer. ii. 2, 3, 21. Chap. xxxi. 2, 3.Hos. ix 10.Num 14:31Deut 1:39Josh 22:2Deut 4:4Josh 24:31Judg 2:17Judg 2:22Ps 68:14Jer 2:2Jer 2:3Jer 2:21Hos 9:10A 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 Church, 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 into a Matter of meer Form and Ceremony; even as subscribing religious Articles seems to have done with the Church of England; and as, 'tis to be feared, owning the Covenant, as 'tis called, has too much done in New-England; it being visibly a prevailing Custom for Persons to neglect this, 'till they come to be married, and then to do it for their Credit's Sake, and that their Children may be baptized. And I suppose, there was commonly a great Laxness in Israel among the Priests who had the Conduct of this Affair: 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 had so great a Tendency to prevent suchlike Irregularities, tho' 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 wise, did designedly in a great Measure wink at these, and many other great Irregularities in the Church, 'till the Time of Reformation should come, which the Messiah was to have the Honour 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 to return to the Argument from the Nature of covenanting 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 p. 37is 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, to 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 Neighbour as our selves: He that leaves out these, in Effect leaves out all; for these are the Sum of our whole Duty, and of all God's Commands: If we leave these out of our Profession, surely it is not the Covenant of Grace, which we profess. The Israelites when they covenanted with God at Mount Sinai, and said, when God had declared to 'em the ten Commandments, All that the Lord hath spoken will we do and be obedient; their Promise implied, that as they professed to know God, they wou'd in Works not deny, but own and honour him, and would be careful to conform to those two great Commandments, which 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. 7.—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 Deut. xxvi. 16, 17. So it was also when the People own'd their Covenant in Asa's Time, 2 Chron. xv. 12. They entred into a Covenant to seek the Lord God of their Fathers with all their Heart and with all their Soul. We have also another remarkable Instance, 2 Kings xxiii. 3. & 2 Chronicles xxxiv. 31.

Now he who is wholly under the Power 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 perswaded 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 Self-love 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, this is not the Promise of the Covenant of Grace. Men may make many religious p. 38Promises to God, and many Promises some 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 altho' 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 fulfills his Promises, God is not obliged, by any Covenant that he has entred into with Man, to perform any Thing at all for him, respecting his saving Benefits. And therefore he that promises these Things only, enters into no Covenant with God; because the very Notion of entring into Covenant with any Being, is entring 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 Covenant 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 never 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 do's 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. 'Tis 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, tho' he flattered God with his Mouth and lied to him with his Tongue, as the Children of Israel did in promising. 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 Obedience to God, universally and perseveringly 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 the promises to build and finish, that at the same Time he don't pretend to have an Heart to finish, his Promise is worthy of no Credit or Regard from them, and can make nothing visible to 'em 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 shou…est take my Covenant in thy Mouth? This Term, the Wicked, in the more general Use of it in Scripture, is apply'd in that Extent as to include all ungodly or graceless Persons, all that are under the reigning Power of Sin, and are the Objects p. 39of God's Anger, or exposed to his eternal Vengance; 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, … Joh. iii. 8. And to be the Children of the Devil, ver.10. The righteous and the wicked are in a multitude of Places in Scripture put in 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. 'Tis reasonable, to suppose, that by wicked Men here in this Psalm is meant all that hate Instruction, and reject God's Word (v. 17.) and not meerly such wicked Men as are guilty of those particular Crimes mention'd, ver.17,—20. Stealing, Adultery, Fraud and Backbiting. Tho' only some particular Ways of Wickedness are mention'd, yet we are not to understand that all others are excluded; yea the Words, in the Conclusion of the Paragraph, are expresly applied to all that forget God in such a Manner as to expose themselves to be torn in Pieces by God's Wrath in Hell, v. 22. Now consider this, ye that forget God, left I tear you in Pieces, and there be none to deliver. We can no more justly argue, that because some gross Sins are 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 mention'd; 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 is gives, both of the godly and the ungodly, together with their general Character, to insert into 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 mention'd as Part of the Character of all natural Men, Psal. lviii. 3, 4. (Who are there called wicked Men, as in Ps. 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, &c. So it is said of the Wicked, Psal. x. 2, 3, 4, 7. His Mouth is full of Cursing and Bitterness. This the Apostle, Rom iii. cites as a Description of all natural Men. So it is said of the wicked, Psal, cxi. 3. They have … their Tongues p. 40as 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 mention'd 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 mention'd in the 19th ver.of that Psalm, Thou givest thy Mouth to Evil, and thy Tongue frameth Deceit; are thus mention'd, as belonging to the Character of the wicked Man, Prov. xii. 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 'tis plain, that the wise Man in this 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. Chap. xi. 3, 5, 6, 7, 8, 9, 11, 18, 19, 20, 21, 23, 30, 31. Besides innumerable other like Texts all over the Book. In Chap. i. 16. 'tis said of Sinners, Their Feet run to Evil, and make haste to shed Blood. This the Apostle in Rom. iii. 15. cites as belonging to the Description of all natural Me…. So in the Description of the Wicked, Prov. iv. 14—19. 'Tis said, that they s…eep 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 Antithesis, 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. l. 16. is meant the same as the Ungodly or Graceless, it is to be observ'd, 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 ver. 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 we consider the foregoing and following Verses, it is evidently the same with that gathering of his Elect, when Christ comes in the Clouds of Heaven, which is spoken of, Matt. xxiv. 30. 31. And with that gathering of the Righteous, as his Wheat, into his Barn, at the Day of Judgment, spoken of Matt. 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 Do…rs of Iniquity, spoken p. 41of 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, v. 43.—And there is one Thing more which still further confirms me in my Construction of Psal l. 16. Which is, That the plain Reason here given against wicked Men's taking God's Covenant into their Mouths, holds good with Respect to all graceless Men, viz. Because they don't comply with, but reject the very Covenant, which they with their Mouths profess to own and consent to. ver.17. Seeing thou hatest Instruction, & castest my Words behind thee: As much as to say, Thou rejectest and hast a reigning Enmity against my Statutes, which thou declarest and professeft a Compliance with. And this is the Spirit and Practice of all who live in the Sin of Unbelief and Rejection of Christ; 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 Words, have no Warrant to do this, until it be otherwise with them.

III. The Nature of Things seems to afford no great 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 him 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 publick Profession of Religion, that don't as much require a Profession of Honour, 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 in order to a being admitted into the Company of his Friends and Followers, as the Latter: it can't be because the former in it self is not as important, and as much to be look'd 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 our selves, nor more acceptable to God.—One End of a publick Profession of Religion is the giving publick Honour to God; But surely the Profession of inwrrd Esteem and a supreme Respect of Heart towards God is as agreeable to this Design, and more directly tending to it, that the declaring of right speculative Notions of him. We look upon it that our Friends do the more especially and directly put Honour 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 p. 42express 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 Dishonour: For they leave Reason for the Publick greatly to suspect that they hold the Truth in Unrighteousness, and that they are some of those that have both soon and hated Christ and his Father, Joh. xv. 24. Who of all Persons have the greatest Sin, and are most to God's Dishonour.

I am at a Loss, how that Visibility of Saintship, which the honoured Author of 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 Honour, 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 Dishonour, than any Thing else; i. e. it makes more Wickedness visible to the Eye of an human Judgment, and gives Men 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 the Light of the Gospel, and the Knowledge and common Belief of it's Doctrine, have vastly greater Sin and Guilt than other Men. And that venerable Divine himself did abundantly teach this.

Christ came into the World to engage in a War with God's Enemies, Sin and Satan; and a great War there is maintain'd between them; which War is concerning us; and the Contest is, who shall have the Possession of OUR HEARTS. Now 'tis reasonable, under these Circumstances, that 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 among Christ's Friends and Followers, 'tis reasonable, that we should profess we are on the Lord's 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 publick Profession of Christ. If this 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 Heart, preferring him to all his Rivals, and renouncing 'em all for his Sake. The Case admits of no Neutrality, or Luke-warmness, or a middle Sort of Persons with a moral Sincerity, or such a common Faith as is consistent with loving Sin and the World better than Christ. He that is not with me (says Christ) is against me. 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 p. 43what will admit of a superior Regard to the World, 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, & 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 him the Possession of our Hearts, renouncing all Competitors, is more requisite in this Case, than a like Profession in any other Case. The Profession … intermediate Sort of State of our …ind, is very disagreeable to the … of Christ's Errand, Work, and Kingdom in the World, and all that belongs to the Designs and Ends of h… …ministrations; and for Minist… and Churches openly to establish such a Kind of Profession of Christ … Part of his publick Service, which don't imply a Pretence of any more than Luke-warmness, is (I fear) to make a meer Sham of a solemn publick Profession of Christianity, and seems to be wholly without Wa…ant from the Word of God, and greatly to God's Dishonour.

It can't be justly here pretended, as a Reason why the Opinion concerning Doctrines should be profess'd, and not Friendship or Respect of Heart, that the former is more easily discerned and known by us, than the latter. For tho' it be true, that Men may be at a Loss concerning the latter, yet it's as true they may be so concerning the former too. They may be at a Loss in many Cases concerning the Fulness of the Determination of their own Inclination and Choice; and so 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 mayn't 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? Joh. xxi. 15. Simon Son of Jonas, lovest thou me? and many other Places. Nor is the Nature of Godliness less made known, than the true Doctrines of Religion. Piety of Heart, in 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 the Method of his Redemption.

IV. We find in Scripture, that all those of God's professing People or visible Saints who are not truly pious, are represented as Counterfeits, as having Guile, Disguise, and a false Appearance, as making false Pretences, and as being Deceitful and Hypocrites.—Thus Christ says of Nathanael, Joh. 1.47. Behold an Israelite indeed, in whom is no Guile; that is, a truly gracious Person: implying, that those of God's professing People, who p. 44are not gracious, are guileful, and deceitful in their Profession. So Sinners in Zion, or in God's visible Church, are called Hypocrites, Isai. xxxiii. 14. The Sinners in Zion are afraid, Fearfulness hath surprized the Hypocrites. Isai. xi. 17. Every one is an Hypocrite and an Evil-Doer. So they are called lying Children, Isai. xxx. 9. and Chap. lix. 13. and are represented as Lying 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 ye 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 falsly calling themselves of the holy City, Isai. xlviii. 1, 2. They are called Silver-Dross, and …obate or refuse Silver (Ezek. xxii. 18. Jer. iv. 30.) which glisters … shows like true Silver, but has not it's inward Worth. So they are compared to adulterated Wine, Isai. i, 22. and to Trees full of Leaves, bidding fair for Fruitfulness, Mat. xxi. 19. Clouds that look as if they were full of Rain, ye bring nothing but Wind, Jud. 12. Wells without Water, that do but cheat the thirsty Traveller, 2 Pet. ii. 13. A deceitful Bow, that appears good, but fails the Archer, Psal. lxxviii. 57. Hos. vii. 16.—Mr. Stoddard, in his Appeal to the learned, from Time to Time supposes all visible Saints who are not truly pious, to be Hypocrites, as in Pag. 15, 17, & 18.

Now what Ground or Reason can there be thus to represent those as visible Saints, or Members of God's visible Church, who are not truly pious, if the Profession of such don't 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 at all Hypocritical or deceitful in their Pretences, and are as much without Guile in what they make a Profession of, as Nathanal 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 saving 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 some Profession they had made: For why should this Remark be made after this Manner, that there were Spots appeared 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 tho' he trusted the Profession of his visible People, and as disappointed when they did not approve themselves as his faithful, stedfast and thorough Friends. Isai. lxiii. 8, 9, 10. For he said, surely they are my People, Children that will p. 45not lie. So he was their Saviour: In all their … 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, don't 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 Representations 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 to God as their Master, when the Religion they profess amounts to no more than serving two Masters? What Reason to trust that they will be stable in their Ways, when they don't pretend to be of a single Heart, and all know that the double-minded Persons used to be unstable in all their Ways? Those who only profess moral Sincerity or common Grace, don't pretend to love God above the World. And such Grace is that 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 don't pretend to have any Oyl in their Vessels, what Cause can there be to trust that their Lamps will not go out? If they don't pretend to have any Root in them, what Cause is there for any Disappointment when they wither away?

When God in the forementioned Place Isai. lxiii. represents himself as trusting Isael's Profession, and saying, Surely they are my People, Children that will not lie; It can't 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 Words: It therefore shews that the Profession they made was of real vital Godliness.

V. The eight first Verses of the lvi. Chap. of Isaiah, I think, afford good Evidence, that such Qualifications are requisite in order to a due p. 46coming to the Privileges of a visible Church-State, as I have insisted on.—In the four preceeding 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 Persons, viz. Eunuchs and Gentiles, out from the Ordinances of the Church or Congregation of the Lord (for the Words Congregation and Church are the same) the Place of whose Meeting was in God's House, within God's Walls, (Ver. 5.) and on God's holy Mountain, v. 7. That in 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 Soundness of Body should no more be insisted on, viz. Piety of Heart and Practice, Joining themselves to the Lord, loving the Name of the Lord, to be his Servants, chusing the Things that please him, &c, 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 faith the Lord unto the Eunuchs that keep my Sabbaths, and chuse 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 gathered the Outcasts of Israel, faith, Yet will I gather others to him besides those that are gathered unto him.

VI. The Representations which CHRIST makes of his visible Church, from Time to Time, in his Discourses and Parables, make the Thing manifest which I have laid down.

p. 47As particularly the Representation which Christ makes in the latter End of Matth. vii. of the final Issue of Things with Respect of the different Sorts of Members of his visible Church: Those that only say, Lord, Lord, and those who do the Will of his Father which is in Heaven; those who build their House upon a Rock, and those who build upon the Sand. They are all (of both Kinds) evidently such as have pretended to an high Honour 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, are forward to profess Respect, and claim Relation to him; and will be greatly disappointed hereafter in not being own'd by him. They shall then come and cry Lord, Lord. This Compellation, Lord, is commonly given to Jesus Christ in the New-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 'tis 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 know don't here intend speculative Knowledge, but knowing as one knows his own, 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; Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name have done many wonderful Works? 'Tis evidently the Language of those that are dreadfully disappointed. Then (says Christ) I will profess unto them, I never knew you; Depart from me, ye that work Iniquity. q. d. 'Tho they profess a Relation to me, I will profess none to them; tho' they plead that they know me, and have an Interest in me, I will declare to them that I never own'd them as any of mine; and will bid 'em depart from me as those that I will never own, nor have any Thing to do with in such a Relation as they claim. Thus all the Hopes they had lived in of being hereafter receiv'd and own'd by Christ, as in the Number of his Friends and Favourites, are dash'd in Pieces.—This is further illustrated by what follows in the Comparison of 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, 'tis manifest that all visible Christians or Saints, all Christ's professing Disciples or Hearers that profess him to be their Lord, p. 48according to the Scripture-Notion of professing Christ, are such profess a saving Interest in him and Relation to him, and live in the Hope of being hereafter own'd as those that are so interested and related.—By those that hear Christ's Sayings, in this Place, are not meant meerly 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 express'd in Luke vi. Whosoever cometh to me, and heareth my sayings, and doth them, I will shew you to whom he is like: i. e. Whosoever visibly comes to me, and is one of my professed Disciples, &c.

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 Sorts 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, tho' they have visibly been in it, shall be thrust out of it. 'Tis represented of the latter, that they shall then come and claim Relation and Interest, and cry, Lord, Lord, open to us; and Christ shall answer, and say, I know you not whence you are. As much as to say "Why do you claim Relation and Acquaintance with me? You are Strangers to me, I don't own you." Then (it is said) They shall begin to say, We have eaten and drank in thy Presence, and thou hast taught in our Streets. As much as to say, "This is a strange Thing, that thou dost not own us! We are exceedingly surprized, that thou shouldst account us as Strangers that have no Part in thee, when we have eaten and drank in thy Presence, &c."—And when he shall finally insist upon it, that he don't own them and will have nothing to do with them as his, then there shall be weeping and gnashing of Teeth; then they shall be fill'd 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 his Kingdom, and make that Profession.

The same is manifest by the Parable of the ten Virgins, Matth. xxv. In the first Verse it is said, The Kingdom of Heaven [i. e. the Church of Christ] is liken'd 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 p. 49of 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 of the very same Kind of Honour and Regard to the Bridegroom in going forth to meet him with their Lamps, as his Friends to shew 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 Lamps. One Thing intended by their Lamps, as I suppose is agreed by all, is their Profession. This is the same in both; and in both it is a Profession of Grace, as a Lamp (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 Hope: 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 on the Eyes of others, but also in their own Eyes. This is confirmed, because on the hearing the Midnight-Cry, they find their Lamps are gone out; 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 away, and very often fail them in the sensible Approaches of Death. Where is the Hope of the Hypocrite, when God takes away his Soul? But 'till the Midnight-Cry the foolish 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 like 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 A…an which had not on a Wedding-Garment: And he faith unto him, Friend, how camest thou in hither, not having a Wedding-Garment? And he was Steechless.—Mr. Stoddard says (Appeal, Pag. 4, 5.) Here is a Representation p. 50of the Day of Judgment; and such Persons as come for Salvation without a Wedding-Garment shall be rejected in that Day. So that here being nothing sai… 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 …o Doubt: But that the Guests coming into 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 won't 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 'em there; where they had entred 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 came 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 Godliness 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 intreated the Servants, the King sent forth his Armies and burnt up their City; representing 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 the high Ways, to call in all Sorts; upon which many flocked into the King's House; hereby most plainly representing the Preaching 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 parallel 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 Sainte,-or the Company belonging p. 51to the visible Kingdom of Heaven; and therefore both Parables are introduced alike with these Words, The Kingdom of Heaven is like unto &c. As to the Man's being cast out of the King's House when the King comes in to see his Guests, 'tis 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 for ever, tho' the Son abideth ever: God's taking away their Part out of the holy City, and blotting their Names out of 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 it self; which elsewhere tells us plainly what the WeddingGarment 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 her self ready. And to her was granted that she should be arrayed in fine Linnen, clean and white; for the fine Linnen is the Righteousness of Saints. None, I suppose, will say, this Righteousness that is so pure, is the common Grace of lukewarm Professors, and those that go about to serve God and Mammon. The same, Wedding-Garment we have Account of in Psal. xlv. 13, 14. The King's Daughter is all glorious within, her Cloathing is of wrought Gold: she shall be brought in unto the King in Raiment of Neeale work. But we need go no where else but to the Parable it self; that alone determines the Matter. The Wedding-Garment spoken of as that without which Professors win 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 without a WeddingGarment, but also many with a Wedding-Garment: for all such as shall be found then with no better Garment than moral Sincerity, will be bound Hand and Foot, and cast into outer Darkness; such a WeddingGarment as this will not save 'em. So that true Piety, unfeigned Faith, or the Righteousness of Christ which is upon every one that believeth, is doubtless the Wedding-Garment intended. But if a Person has good and proper Ground to proceed on in coming into the King's House, that knows he is without this Wedding-Garment, why should the King upbraid him, saying, How camest thou in hither, not having a Wedding-Garment? And why should he be Speechless, when ask'd such a Question? Would he not have had a good Answer to make? viz. "Thou thy self hast given me Leave to come in hither, without a Wedding-Garment." Or this, "Thy p. 52own Word is my Warrant; which invited such as had only common Grace or moral Sincerity, to come in."

VII. If we consider what took Place, in Fact, 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 endeavoured to prove.

We have an Account from Time to Time, concerning these, of their first being awaken'd by the Preaching of the Apostles and other Ministers, and earnestly enquiring what they should do to be saved; and of their being directed to repent and believe on the Lord Jesus, as the Way to have their Sins blotted out, and to be saved; and then, upon their professing 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 'em and baptized 'em, had instructed 'em 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 enter'd 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 'em 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 …. 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. Repent, and be baptized, 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 chearful Compliance … the Calls of the Word, with the Directions which the Apostles had given them. The Manifestation was doubtless by some Profession, p. 53and the Profession was of that Repentance for the Remission of Sins, and that Faith in Christ, which the Apostles had directed 'em to, in answer to their Enquiry, What they should do to be saved: I can see no Ground to suppose they tho't of any lower or other Kind. And it is evident by what follows, that these … now looked upon it that they had complied with these Directions, & so were at Peace with God: Their Business now is to rejoyce and prais… God from Day to Day; They continued stedfastly in the Apostle's Doctrine and Fellowship—Continuing daily with one Accord in the Temple, and breaking Bread from House to House, they did eat their Meat with Gladness and Singleness of Heart, praising God. The Account of 'em now is not as … Persons under Awakenings, weary and heavy laden Sinners, under … Sense of Guil… and Wrath, pricked in their Hearts, as before; … Persons whose Sorrow was turned into Joy, looking on themselves as now in a good Estate. And in the last Verse it is …said, "The … to the Church daily such as should be saved; in the original it; foreign, The saved, foreign was a common Appellation given to … Christians, or to all Members of the visible Christian Church. 'Tis as much as to say, the Converted, or the Regenerate. Being Converted is in cripture called a being Saved, because it is so in Effect; They were passed from Death to Life, Joh. v. 24. Tit. 1. 4. According to his Mercy he SAVED us, by the washing of REGENERATION, and renewing of the Holy Ghost. 2 Tim. 1. 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 [foreign] it is the Power of God. So those that from Time to Time were added to the primitive Church, were all called foreign 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 Repent and believe in Christ; and before they were admitted into the Church, they profess'd that they did so: and thenceforward, having visibly complied with the Terms proposed, they were call'd THE SAVED; it being supposed, that they now had obtain'd what they enquired after when they asked what they should do to be saved. Accordingly we find that after that, from Time to Time, Christ's Minister's treated 'em 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 come, and seek Conversion to God; but exhorting them to hold fast the Profession of their Faith, to continue in the Grace of God, and persevere in Holiness; endeavouring by all Means to confirm, and strengthen them in Grace. Thus when a great Number believed and p. 54turned to the Lord at Antioch, Barnabas was sent to 'em; 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 Act. xiii. 43.—xiv. 22.—xv. 32, 41. & xx. 32. And when the Apostles heard of the Conversion of the Gentiles to the Christian Faith, visible by their Profession when they joined themselves to the Christian Church, they in Charity supposed and believed that God had given them saving Repentance, and an Heart-purifying Faith. Acts xi. 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 by FAITH.

If any should here object, that when such Multitudes were converted from Judaism and Heathenisim, and received into the Christian Church in so short a Season, it was impossible there should be Time for each one to say so much in his publick 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 awaken'd and brought in good Earnest to enquire what they should do to be saved, then particularly to instruct them in the Way of Salvation, and explain to them what Qualifications must be in them, or what they must do in order to their being saved, agreable to Christ's Direction. Mar. xvi. 15. 16. This we find was the Method they took with the Three Thousand in the second Chap. of Acts, ver.37,—40. And it seems, they were particular and full in it: They said much more to 'em than the Words recorded. 'Tis said ver.40. With many other Words did Peter testify and exhort. And this we find to be the Course Paul and Silas took with the Taylor, 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 Apostle's 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. Be sure, after they had been well inform'd 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 p. 55only the Converts Words, but the Words of the Preacher, which they consented to, 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 the 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 we may also well suppose, that more Words were uttered by the Professors, and with other Circumstances to render them credi…, 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 … 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 saving 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 Act. viii. For when the Eunuch desires to be baptized, Philip makes answer, ver.37. If thou believest with all thine Heart, thou mayst. Which Words, certainly imply, that believing with 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 believing with all his Heart, than that he believed that Doctrine, That Jesus Christ was the Son of God, with a moral Sincerity of Perswasion. But here again I desire, the Scripture may be allowed to be its own Interpreter. The Scripture very much abounds with such Phrases as this, with all the Heart, or with the whole Heart, in speaking of religious Matters. And the manifest Intent of them is to signify a gracious Simplicity &godly Sincerity. Thus … Sam. xii. 20. Turn not aside from following the Lord, but serve the Lord with all your Hearts. So ver.24. Only fear the Lord, and serve him in Truth, with all your Heart. … Kings viii. 23. Who keepest Covenant and Mercy with thy Servants, that walk before thee with all their Heart. Chap. xiv. 8. My Servant David, who kept my Commandments, and who followed me with all his Heart. p. 56Kings 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 fought 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. Ps. lxxxvi. 12. I will praise thee, O Lord my God, with all my Heart, and will glorify thy Name. Ps. 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. ver. 10. With my whole Heart have I sought thee. ver. 34. Give me Understanding, and I shall keep thy Law, yea, I shall observe it with my whole Heart. ver. 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 Appearence of their being used to signify any Thing but a gracious Sincerity. And indeed it must be a very improper Use of Language, to speak of those as performing Acts of Religion with all their Hearts, whose Heart the Scriptures do abundantly represent as under the reigning Power of Sin and Unbelief, and as those that don't give God their Hearts, but give them to other Things; as those who go about to serve two Masters, and as those who indeed draw near to God with their Lips, but have at the same Time their Hearts far from him, and running more after other Things; and who have not a single Eye, nor single Heart. The Word Believe, in the New Testament answers to the Word Trust in the Old; and therefore the Phrase used by Philip, of believing with all the Heart, is parallel to that in Prov. iii "Trust in the Lord with all thine Heart." And Believing with the Heart is … 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 Men believeth unto Righteousness. The same is signified by obeying the Form of Doctrine from the Heart, Rom. vi. 17, 18. But God be thanked, that 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. Here it's manifest, that saving Faith is intended by obeying the Form of Doctrine from the Heart. And the same is signified as if it had been said, ye have believed p. 57with the Heart the Form of Doctrine. But Philip uses a yet stronger Expression, he don't only say, if thou believest with the Heart, or 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 with Regard to their Faith (James i. 6, 7, 8.) and as those who tho' 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 Scripture, 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 it self.—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) preach'd unto him Jesus, had shewed to him the Way of Salvation, had open'd to him the Way of getting an Interest in Christ, or obtaining Salvation by him, viz. believing in him, agreeable to Christ's own Direction, Mark 16. 15, 16. And agreeable to what we find to be the Manner of the first Preachers of the Gospel: And therefore now when after this Discourse he puts it to the Eunuch, whether he believed with all his Heart; it is natural to suppose, that he meant whether he found his Heart acquiescing in the Gospel-Way of Savation, or whether he sincerely exercised that Belief in Christ which he had been inculcating; and it would be natural for the Eunuch so to understand him.