i^ m - <^ft'. ^*^ DISCOURSE CONCERNING THE C H U R C H^^ IN WHICH THE SEVERAL ACCEPTATIONS of the WORD ARE EXPLAINED AND DISTINGUISHED; THE GOSPEL COVENANT delineated: A RIGHT OF ADMISSION AND ACCESS to SPECIAL ORDINANCES, fN TitEiR OUTWARD ADMINISTRATION and INWARD EFFICACY^ STATED AND DISCUSSED* DESIGNED TO REMOVE THE SCRUPLES and RECONCILE THE DIFFERENCES of CHRISTIANS. BY MOSES HEM MEN WAY, D. D, Pastor of a Congregational C^^uRCH tn Wells. ** Prfpare the way, take up the ftumbling block out of the ^vay ofrhv ppople." Isaiah, !vij. j^. pr.iNrED AT i?osroN, By I.THOMAS amd E.T.ANDREWS, Faujt's Statuf, No. 45, Newbury Street» CONTENTS, Page CHAPTER T. Th^ CHURCFI iypijiedhyihe HEBREW THE- OCRACY— Fom^J by the NEW COVE- ^M^T— Different ACCEPTATIONS of the of the WORD— D if erent CHARACTERS md PRIVILEGES of its MEMBERS, 5 CHAPTER IL 0/jhe NEW COVENANT. S&^. I .—rOf the Precepts and Penalties of the Covenant — Who are under its Bond, 10 Se6l. ri. — Of its Gra7its and Promifes — Vifible and invifibk Privileges — External and internal Adminijlrdtiony 12 Scd, HI. — All in Covenant entitled tofpedal Priv^ lieges, ^ ^ ij Se6l. IV. — Comiexion of Covenant Duties and Priv- ileges, _ ig Se£l. V. — Of the Conditions of the Covenant^ 22 Sed. VI . — Ofvifuhle and invifhleSaintfiip, 26 CHAPTER IIL TheR\CyYlTS>and PRIVILEGES 0/ CHURCH MEMBERS, cxplaijicd and dijlinguifhed, Seft.L- — Ceinmunion. extern aland internal — full and partial — pajfive and active — TtvofoldRight — Of Admijfion and Acccfy 31 ^tCt, I. I. — Rights vifible and invifihle — Real and Seeming — In the fight of Gcd, in ^ he ac- count of Men, 35 CHAPTER IV. Of the RIGIiT of ADMISSION into the CHURCH. 'Seft. I,— The Right of Admiffion diftinH from that of Accefs — Belongs to vifible Saints — Vfible Holincfs a real Qualif cation — External — Of the vftbilily of inward Holincfs, 37 SeQ. II. — The vfibiliiy of inward Holincfs and the jvd g7r.cn t of C ha ritv further conjidercd, 4.4. 4 CONTENTS. Sea. lU.—Vifibk Saints credible Ptofejfors of Chrijlianity — What Projrjfion is credible — OJ prof effing faving Faith and Godlinefs, 52 Sc6l. IV. — U/pro/efftng in Moral Sincerity — Wheth- er this gives a Right cj Adviiffiun^ 65 Sea. v.— Rule of Advrffion, 71 C H A P T E R V. Of the RIGHT oj COMI NO into the CHURCH. Sea. J. — ThcRightof Accefs Explained — not found* ed in the reality but evidence of Grace in the view of Confcicnce — AjfurancCy certain ftgns of Grace — Preponderant Probahility^ and pre^ vailing Perfucfion thereof not neceffary^ 73 ^a. IL— -All zcho can prof ejs Chriflianily unconfci^ ous of Hypocrify or RcfervCj have a Right of Ac^ cefs — Confcious Unbelievers and hnpenitents may not come — Profcffors morally fincere have cred^ ible Evidence of f^ndifying Grace, 80 Sea. III. — Whether any may come without an evident or knozvn Right, 86 CHAPTER VI. Pfthe RIGHT of the UNCONVERTED to the PRIVILEGESo/EXTERNAL COMMUN- ION t^/,7?^7z INSTITUTED CHURCH. Sea. I. — The Queficn explained and fated — Reaf- om Jor the Affirmative, 9Q Sea. 11. — Txcclve Objedions anfwtred^ 93 Sta. III. — Reconciling Remarks, 106 CHAPTER VII. Of a COVENANT RIGHT to a DIVINE BLESSING in and with the- OUTWARD USE 0/ ORDINANCES. Sea. I. — A Bltffng promifcd to the lighl :fc of Ordinances, 109 Sea. II. — Of the Sin and Danger of coining unwor- tJtilv to the Lord's Supper, 1 11 Sea. III. — whether the Lord's Supper be a convert^ ing Ordinance, 117 oca. IV. — 0bjepj-r:s Crvficredy iic) =^ DISCOURSE, CONCERNING THE CHURCH. &c. ^— ^>5»^»^S>»<§> <^^> ©«<&--«<-' CHAP. I. r/z^ CHURCH the KINGDOM of GOD, fypified by the HEBREW COMMONWEALTH.— T^orwfi 4);^/zeNEW COVENANT.— Z)//oT;i.^ ACCEPT* ATIONS 0/ i^/^^ WOKT>.—Di]fcrent CIIARAC TERS and PRIVILEGES p/i^s MEMBERS. TH E Church is a heavenly theocracys or kingdom ofGocI, formed by tlie new covenant ; the governitient of v.hich is in t!ie hands of Chrirt, who is in a fpecial ienfe King of Saints. And the new ©ovenant is the lule, according to wiiich this fpecial government of the people of God is adminiflered. The C^ *lhe Churck the Kingdom of God^ ts'c. The Hebrew commonwealth was a kingdom of God, formed by a fpecial covenant which he made with that people when he brought them out of Egypt. Jehovah was their Law-giver, Judge and King. But this was an earthly theocracy, a kingdom of this -world, conflituted and governed in this peculiar manner, that it ir.i^-iit, as a type, rcprefent the kingdom of heaven, the gofpel church. As all who vjcft intercfted In the Sinai covenant, which was ratified and fealed by the blood of facrifieed beaP-s, belonged to tlic commonwealth of Ifrael, and were entitled to fome at leaft of its peculiar privileges ; fo all who are interefled in the new- 4:oven::nt, ratified and fealed by the blood of Chrill, belong to the kmgdom of heaven, and are members of the church ot God. The covenant the^, being the great charter and law of the kingdom of heaven, contains a grant or promife of all thofc fpe- cial privilec;es to which the people of God are entitled, and pre- fcribcs all that worfhip, fervice and obedience, which they are to render to him. And all who are in the covenant, and fo mem- bers of the church, are under fpecial bonds and engagements to comply with the duties prefcribed to them ; and are by a covenant grant entitled ro peculiar privileges. But fome have a greater intereft in the blcflmgs of the covenant than others, and belong to the church in a fpecial and more importaot fenfe. For it fs to be obferved, that the church is a word, which In fcripturc, and by the common ufage of chrifiians, bears fe vera! diflfcrcnt fcnfes, which fliould be carefully noticed, expbincd and nifiinguinied ; otherwifewc (hall be in danger of great confufion r.nd mifiakc in our conceptiois and difcourfef. Thefc various r.cccptations, I Hiall now rndeavour to flatc and define, (o tar as iniy be needful to our prcTLnt defign. I. The Cathdick cr IJ'i'rjcrfal Churih^ taltu in tts large fl accept ■ /jtiof, includes or comprehends all who arc in any rcfpcH intercAed in t?K.' covenant, fo as to he under its bonds, and entitled to any l»ofpcl privilege either cx'tcrnril or internal, to which others, who are not in covenant, have no right. All who belong to tlic cliuroli in any of thofc more fpc«ial acceptations v.hich are to be mention- ed ahd explained, however different in their charadier and quali- ficatioos, ihe Church the Kingdom of God, Gfr. 7 iications, and in the privileges to which they are intltled, are comprehended in this univerjai church above defined, which ccn- fequently can be but ooe. But IT. Sometimes we are to underftand by the church, the v:loU colle5iive body of true faints^ who Ihall finally be admitted to the bleflednefs of the heavenly ftate. This is commonly termed ths invifible churchy and by the Apoftle the body 0} Chrijl ; which in its largeft acceptation comprehends all who fhall have an inJieri- tance in the kingdom of glory j many of whom may not yet be adual members, but only in the foreknowledge and purp'ofe of God. But in a ftriifter lenfe, the invifible or myftical church is that part of the myftical body of Chrift which is adually formed ; coniifting of thofe who are now the children of God by regene- ration and fpecial adoption. Of thefe fome are glorified faints, who are termed the church triumphant. Some ai'e faints con- fli£ting with their enemies on earth, who are the church militant. This collective body conftitutes the univsrfal invifible church y and being univerfal it can be but one. It is calkd invifible, not only becaufe a great part of them being perfe£led fpirits, are removed from human fight, but alfo becaufe though members of tire church militant are vifible in their perfons, yet thofe fpecial qua- hfications and privileges by which they are efTentially difcriminat- ed from all others, cannot be feen or known by men ; afid aJfo by way of coptradiftindion from the vifble church ; which is a in. Thifd acceptation of the term, the import of which I3 liext to be confidered. For it is to be obferved that the kingdotra of heaven makes an appearance on earth, in perfons and focieties profefilng the chriftian religion, obferving its outward ordinances, and exhibiting in their lives its proper effe(5ts. And the v;hoIc colle6livd body of profefied and viiible chriftians, together with their children, are confidered as conftituting one univerfal vifibU church. Indeed I do not conceive that the v^hole number of vifible faints are, by a diij^ne ordinance, formed into one confociat- ed body. I find no gofpel rule or warrant for organizing, and admrnifiering a general government over the whole, to which all pahicular focieties and perfons profeifing the chrifiian reliiJ;ion are bound to be fuhjea ; or that any general olBcers arc suTho- riaed by Chrill for any fuch purpofe. In this fenfe we admit not the notion of a univerfal vifible church, formed by divine in- llitutio!: ; 8 Thf 0}ur:h the Kingdom of Goi^ l^c. flilution ; but as a general denomination, by wbich profefled chriftians, collcHrvcly conlidered, m^y be dirtinguifhed trom the reft of mankind, we readily admit it. All who creJibly protefs chrifti.anity are to be confidercd as belonging to the houftiold of faith : as holy brethren, pariakers of the heavenly calling. And lome fpccial aCls of brotherly fellowfhip feem to be due to them ; though for want of a convenient opportunity, or for other weighty reafons, they may not have joined or confederated with any par- ticu^r chrilfian focicty. There fcems to be foine brotherly rela- tion between all who profefs t!vj common faith. And fo all fuch may be confidcrtd as compoling one vyillc church ; which, though not properly an organized body, yet the feveral members are to niaintain fome external chrilban communion with each other. But tiiere is alfo — IV. The in/iitutcd churchy vih'xzh is plainly dlAinguIfhable from The vifible univerfal church, of which we have fpoken. An in- f^ituted church is a vifible fociety of profefled chriftians (includ- ing their children) formed according to the ruJes of the gofpel, by ihe mutual confederation of the feveral members, either cx- picf:; or at leaft implicit, for the purpofe of obferving the ordi- nances of vv'orft-iip and difcipline whicii Chrift bus inftituted for the edification of the whole body and the feveral members, and that the light of the gofpel might be held up to the world by a public profefilon of faith and obedience, by the reading and preaching of the word j and that its proper influence and efPedls mi^2;ht be manilefted and exemplified in the chriftian and orderly converfation of the members in their feveral places. Whether there be any rule or wairant in the gofpel for forming clafiical, provincial, or rational churches, by a coaicfcence of feveral parti- cular congregations, 1 fiial! not now enquire. But fuch focieties of profelTefl chriiVians as tliofe above defcribed, are contefTcdly of divine inftltution ; and in the New Teftament are commonly tenncd churclies. y\nd their form, order, ofticers, ordinances and adminiftrat'.ons are prcfcribcd in the gofpel. An inftituted church is a part of the vifihl'' church inrj:rl:l. it is the kingdom of hea- ven on earth, rcprefcniing the heavenly theocracy in the place v;here it is formc«l. And though chriftians as members of ci^il focieties arc lo be fabjcv5l to t!)e lawful authority therein eftablifti- ed, yet as mcnibtrs ot a church they arc to call no man mailer on canh, but acknowledge Chrift alone as their Lord and Law- giver. V. r.uf Definition of the Church, 9 V. But as the rTiCmbers of inftituted churches are nni all fit to be admitted to, or ule the privileges of full communion, this has occafioned a yet more limited and fpecial meaning of the word : and thofe members who are in full communion are termed tke churchy in diliinttion from thofe who are not communicants. And i\\\s fifth acceptation of the word is not only common with us, but is thought to be authorifcd by the Apofiles ; who in their cpiftles to churches addrefs them as thofe whom they fuppoi- ed to have been communicants at the Lord's fupper, and give them direflions for a due attendance on that ordinance. But many who are members of a church in a larger fcnfe, are not members of the communicating church ; nor are to be admitted to the Lord's table without further qualifications. Again, VL By the church is fometimes meant thofe who have a part in the cxercife of church authority, a power of voting in the eledion, difmiflion, or depofition of officers, in admitting, ccnfur- ing, or refloring members, and in other church a6ts. Thofe who hold the keys of government in the kingdom of heaven may be called, for diftindtion, the reprefentative church ; there are great difputes in whofe hands this authority is lodged, and to whom it properly belongs, to exercife it. But all agree that not every member is to be admitted to the privilege of voting. When Chrift directs his difciples, in cafe an offending brother will not hearken to more private admonition, to tell it to the church, he feems to mean the reprefentative church, who only have a right publickly and authoritatively to judge and ccnfure offenders. For to what purpofe would it be to carry a complaint to anv but thofe who had authority to take cognizance of, and redrefs the grieve- ance ? From the account which has been given of the church, and the feveral acceptations in which the word is ufcd, it appears that perfons of very different characters and defcriptions are members. Some are departed fpirits. Some are inhabitants ot this world ; and of thefe fome are infnnts ; fome are adult perfons, and of botli fexes ; fome are profeffcrs of chridianity, others have not yet made a profelTion oi their faith : And of profcffing chridians, ibme are true faints, and belong boiii to the invilible and vifible church J others are only credible prcfcllbrs ; who though regu- lar members of the vifiblc church, are not living members of ChrilVs myliical body. And of thofe who belong to the vifible church in its largefi: acceptation, fome are not, and fome are form- ed into inftitured churches. Some are, and fome are not confirm- ed members, and in full communion. Other differences miglit be mentioned. But however, they are all AibjeiSls of the kmg- dojn of heaven, member' of the church, intercHed in the new B covenant, JO Of the Niiv Covenant, covenant, entitled to peculiar privileges. They are all (in fome fenfc) holy pcrfons, the children and people of God ; and have feme union or relation to Chrill the h^ad of the church, whichk thofc who arc out ot the church and covenant have not. CHAP. 11. 0/ //;^ N E W C O V E N A N T, THE new covenant is a divine and gracious conftitution ref- pcvSting fallen man, founded in the mediation of Chrifl:, and adminilkred by him, according to which the church is form- ed, and governed. It contains a law, or rule of duty and obedi- ence, inforced by penalties ; and alfo a grant of fpecial privileges ; and et"lablifiies a mutual relation and connection between the du- ties preferibed and the privileges granted to thofe who arc there- in intereltcd or concerned. SECTION I. Of the preceptive part of the Covenant, THE preceptive part of the Covenant contains all the laws of Chrill, requiring all exercifes or avSts of piety towards God, of ri^hteoufncfs and benevolence towards men ; which are enjoined in the moral law. in addition to thefe it prefcribcs what arc call- ed evangelical duties, repentance towards God on gofpel princi- ples, faith in Chriil, doing all in his name, with a due regard to him in all his nK^diatorii.l offi-ces, and for thofe fpecial ends and purpofes for which he requires our obedience ; with dcpcndance on his grace to alllfl our endeavours, and his merit and intcr- cerr.i;n to recommend us and our pcrtbrmances to the divine ac- cei'tancc. It requires alfo an obff.*rvance of all outward ordinances of gofpel worlliip, and an attendance on the inllitutcd means or inlh-umcntnl duties of religion. 'I'lwfc lav;s of Chrifl, are enforced with penalties : which are of two kinds, corrct^iive or vindicTtive. The former are fatherly chaiVifcmcnts, with which x\\q children of God are vifitcd by him fur their refcrmation and prulir, v^hcn they tranfgrefs, and violate Of the New Covenant, I r violate their covenant bonds and engagements. In this cafe they are threatned that their iniquity fhall be vifited with the rod. God tellities his difpleafure by hiding his face from them, fuf- pending the comforting influences of his fpirit, expofing them to (hame, fubjeaing th^em to the rod of church difcipline, and alfo vifiting them with fore outward afflidions. In fuch ways he chaH-ens them for tranfgrelfmg the covenant, though he takes not his loving kindnefs from them. But there are much more awful and vindictive judgments threatned againll thofe who rejecft the covenant, and break its bonds in fuch a manner as to cut themfelves off from an inter- eft in its blellings, that God will avenge the quarrel of his cove- nant, not only by deftrudllve outward judgments, but by giving them up to a blind deluded mind, a reprobate confciencc, a hard heart ; that the external privileges of the kingdom of heaven ihall be taken from them ; and that in the world to come they fliall be puniOied for all their fins, and particularly for rcjecling or perlidioufly breaking covenant, by a fentence of final excom- munication from the congregation of the faints, and fuffering the pains of the fecond death with hypocrites and unbelievers. If it be enquired, who are bound to obey the precepts of the gofpel covenant, and whether all fuch may be faid to be in ccve^ nant and U7ider its hands ? I anfwer, all to whom the covenant is prcpcfcd are required and bound to confent to it, accept of it, voluntarily come under its bonds, and fo perform the covenant duties therein prefcribed. It has the authority of a divine law, and needs not our confent to give it a binding force. Some precepts of the gofpel are imme- diately directed to all to whom the call of the gofpel is fent, znd. demand prefent obedience. But ethers are immediately direded to thofe who are in or under the fpecial bond of the covenant, und cannot be regularly obeyed by any but thofe who are firft admitted into the number of God's people, by a reftipulaticn or confent. The call of the gofpel requires all who arc favoured with it to give a ferious attention to its propcfal, to receive the divine tefti- mony on thofe fufficient evidences with which it is confirmed, and cordially confent to the gracious covenant which it reveals and offers to the children of men. When they have tlius taken the bond of the covenant on them, there are further duties im- mediately injoined ; duties which belong not to thofe who arc not in covenant while fuch, particularly ufing the fpecial ordi- nances, which are appropriated exclufively to the church. Brief- ly then, though the propofals of the covenant are of Important concernment to all mankind, efpecially to thofe, who have offers 12 Of the Nsz'j Coz'enant. of divine grace made to them, yet a rejected tender of the cove- nant does not give one an intereft in it. And though the call of the gofpel lays a bond of duly on all to whom it is fent, yet toe h/iJ of the covenant^ as the exprefTion is commonly underftood, projx'ily lies only on thofe who have Come under vows or engage- ments of obedience, either by their own pcrfonal act, or by the rerti- pulation of thofc who ure authorlfed to a6t for them. When thofe who are not uiuler covenant bonds difobcy the call cf the gofpel to them, requiring their confcnt to its propofal, they are guilty of refiifing the covenant. But when thofe who are under covenant bonds violate them, they are guilty of perfuliouHy breaking the covenant. A circumQance which inhances their difohedience. To riniHi this fc.lion. The gofpel contains precepts which ::re imir.cdintely directed to, and binding upon the confcience of tliofc who nre not in c jvenant, even all to whom the v;ord of faith is fent. But it has alfo precepts which prcfcribe fpecial duties to tliofe who are in co/enant, who are under fpecial obligations to perforin thefe and all other covenant duties. And this fpecial ob- jigation arifing from their fpecial relation and engagements to God, is, I concelvej what is to be undcrflood by the bond of the covenant. SECTION II. Of ihc Grants or Frsjnifes of the Covenant, hi vifihle and invfihk Privileges, Its external and internal Jdminijlration, AS the ehrilTian law contains our whole duty, fo all the blef- fings we need are contained in the covenant, grant and promife to the people of God. There arc blefHngs pertaining to the life which now is, and that which is to come. Without attempting to give a detail of particulars, let it fuffice to fay, the bleflmgs, granted to the church by the covenant, are partly invifiblc gifts which are connected with, and iffue in the falvation of thofe who receive them j fuch as a faving union to Chri(t, pardon of fin, reconciliation to God, and reception into the number of his chil- dren by regeneration and adoption, the gift of the holy Spirit to abide with them as a vital principle, by whofe influence they arc endowed with the graces of fanclilication, and made mete to be partakers of the inheritance of the faints. All who receive thcfc gifts and blelfmgs of the covenant arc true faints^ members of the invifiblc church, and heirs of the kingdom of glory. But there »rc alf<> outward and vifible blefTmgs, of which the new covenant cotitaiiis a grant or promife. Such arc the common gifts of Prov- ♦ vidcncc; Of the New Covenant. xj idencc, anJ cfpeclally fpiritual privileges, the word of God, the outward ordinances and inftituted means of religion. But the great quedion with fome is, who have a right to thefe external privileges^ the grant of which is contained in the covenant ? and vvhether they belong to all true faints, or to them only — To which I would fay, that the new covenant, I conceive, contains no grant or promife claimable by any one till he is iirfl: in and under it. But yet many who are not in covenant, have a lawful and good Tight not only to receive, pofTefs and ufe the common blcflings of Providence, but alfo fome of thofe fpiritual privileges which the covenant promifes and grants to the church. Tho outward means of converfion, the ordinances appointed for this purpofe, and a fpecial blefling to render them effedual, are covenant blef- fmgs, promifed and granted to the church : Nor have any who are not of the church a cove7iant-right to them ; that is, they have no right arifing from or founded in a covenant grant or promife to them. But yet God in fovsreign, unproniifcd bounty, grants thefe outward bleflings and fpiritual privileges to many who arc not in covenant ; yea, and grants a fpecial bleihng with them, whereby they become the efFeitual means of bringing them into the church and covenant. When the call of the gofpel is fent to thofe who are without, it is not only their right but duty to attend on thofe ordinances, whether public or private, which are the ordinary means of converfion ; fuch as the reading and hear- ing of the word, and prayer. And churches of the faints, in which thefe ordinances are ftatedly adminiflered, fhould admit all who defne in an orderly manner to attend on the means of inilruaion. But it is the church only to whom thefe ordinances are granted by covenant. God has not promifed this privilege to any others ; or that he will continue it another day ; or tl^at the means of grace fliall be blefled for the faving good of thofe to whom, in uncovenanted favour, they are vouchfafed. The means of con- verfion ?nay be granted to thofe who are not in covenant. But the church does and/W/ enjoy tJie ordinances. 7'hey are a part of its inheritance, fecured by a covenant grant. The oracles of God are committed to them : They are the keepers of them. They are the candlcflicks in which the light of the gofpel is fct up, whence it Ihines abroad in the world. It is in the churcli alone that the ordinances appointed for the converfion of unbe- lievers, as well as thofe which are to be ufcd only by the people of God, are flatedly adminiflered. And as thefe outward means may be granted to thofe without, fo they may be, and we have reafon to think ufually are bleffcd for faving good to fome wherev^ er tlvey are fent^ though thj3 fpecial bklFing is an uncovenanted favor t4 Of the New Covenant, favor to thofe who are not of the church. But there are prom- ifcs that the means of converfion fhall be blcffcd to tliofe who arc in the covenant ; that God will circuincife their heart, and the heart of their feed to love him : That he will give them a new lienrt, take away the heart of ftone, and give them a heart of tiefh : That he will write his laws in their minds and Iicarts : That he will pour his fpirit on their feed, and his bicfling on their off- fpring. — Converting grnce is a covenant blclhng to thofe who arc in the covenant. And the converfion of fuch regular church members as may be unconverted (and no doubt there may be many fuch among the children of the covenant) is the fulfilment of a gracious promife to the churcli, whereby an uninterrupted fuccclfion is preferved therein^ chiefly of the natural branches, who are born members. The promife indeed being indefinite, cannot be abfolutely claimed for himfelf by any one in particular; but it fhall have its accompli(hment within the church : It fecures a blelftng to them. And hence we find Ephraim pleading his covenant relation to God in prayer for converting grace. 'Turn tiioLi me and I (liall be turned, for thou art the Lord my God. So that they who are of the church have much the advantage of others. Thofe invifible blefiings of divine grace, pardon, re- conciliation to God, fan6tification, which are connected with eternal falvation, belong only to thofe who are in the covenant. They can no otherwife be obtained by any than by admilfion into the number of God's peculiar people, according to the terms or rules ci the gofpel. There are alfo external privileges, to which none but thofe who are in covenant and of the church may be admitted. There are fpecial ordinances, which others have no right to ufc, and may not be admitted to them. And though the common means of converfion are not fo confined to the churcli, but that they arc alfo in uncovenantcd bounty grant- ed to many others ; and though the fpecial blefiings of grace are often conveyed to fuch in the ufe of thefe means, as has been faid ; yet even th jfe common means of converfion are more ef- pecially the privilege of the church : To them only are they granted and fecurcd by covenant. It is in the church that thcfc ordinances are ordinarily and rtatedly ufcd and enjoyed : They arc efpecially defii:r"C(l for the benefit of its members, and the prom- ife of a fpecial bleffing to rer.der thcfc means effcvftual is to them. liut we arc not to conceive that all who are in the covenant, and rightful members of the church, according to the gofpel rule, are entitled to all the fame or cqvial privileges. Some have a much greater intercft, a richer and more valuable inheritance of fpirirual blclfings conveyed or promifed to them than others. All a.'-c entitled to feme fpecial favors and advantages above the reft of Of the Isfeiir Covenant, t% of the world. And even thofe privileges in which tfiofe who are not in covenant arc allowed to (liare with them, the church holds by a fpecial and firmer tenure, even a covenant grant or promire. But fome are entitled to, and endowed with more ample and im- portant privileges than others. For inftance. Every true faint is undoubtedly interefted in the covenant ; ai member of Chrift's myftical body ; a partaker of thofe bleffings of divine gr.ace which (hall iflue in his eternal falvation. But if he has not, ©r exhibits not fuch evidence of godlinefs as the gofpel rule makes neee/Tary to give one a right of admiflion and accefs to the privileges of outward communion in an inftitutcd church, he has not then a covenant right, nor can regularly or warranta- bly come, or be admitted to them. Again, the minor child of a regular member of an inftituted church is confefTedly in covenant, a member of the church, and according to the gofpel rule is a proper fubjed of baptifm, with other fpecial privileges : Yet we have no reafon to think that all fuch children are the fubjedts of fpiritual regeneration, or entitled to the promife of eternal life. And however we may hope charita- bly concerning individuals, yet they may not be admitted to full communion till they appear to be regularly qualified for it ; tho' their right of memberfhip remains, till according to gofpel rule they are cut oflF and uncovenanted. As every true faint is not entitled, according to the rule of the gofpel, to the external privileges which belong to regular mem- bers of infiituted churches ; fo the members of inftituted churches are not all entitled to the peculiar privileges of true faints. Nor is there a neceflary connexion, or implication of the refpedtive qualifications, or privileges which according to the covenant belong to each refpeclively* Tho' all covenant bleffings, external and in- ternal, are granted or promifed to the church, yet every member is not entitled to all. There are fpecial privilegeswhich belong only ta the members of inliitured vifible churches as fuch. There are other gofpel bleffings which belong only to the invifible or myfti- cal church. Though every true faint is in covenant, and of the church ; yet many fuch belong not to any vifible inftituted church ; and fo have no right to ufe the fpecial ordinances which are appropriated to vifible faints. And though every vifible faint is in covenant, and has a right to fpecial external privileges ; yet many fuch are not true faints^ and fo belong not to the invifible church of true faints, nor are entitled to thofe fpecial and im.por- tant benefits which are granted or promifed to fuch alone. The evangelical charter, which forms the church, contains fevcral articles or branches. Some of tiie privileges it grants are outward and vifible ; others arc inward and invifible. The form- er 10 Of the New Covenant* cr are annexed to outward and vifible, the latter to Inward and invifible qualifications. And hence, though the church in its general acceptation is but one, yet it is divided into feveral branch- es or clafTcs, each of which is diftinguifhed by pecuHar charaiSler- iR'ic denominations, and has peculiar and appropriate privilege* granted to the members of wiiich it is compofed. The vifiblc inllitutcd church is diftinguifl^ed by outward vifiblc qualifications, has an interert in the covenant, in refpeJt of its cutivard admhiif. tratioKy and a grant of outward blcHings and privileges. 71ic invifible or myl\ical church is diflinguifhed by inward invifi- ble qualifications, has a more important interefl in the cove- nant in refpect of its inward and invifible adminijiration^ and has a grant of inward and invifible blefTings. It is however to be not- ed, that the invifible and vifible church arc not wholly diverfe in refpefl of the members of which they are compofed, though in rcfpe6t of their defcriptive formal charaficrs, they are diflinff-. For the invifible and vifible church mutually include each other in part : many being at the fame time both inward and vifible faints ; and intercfled both in the internal and external blcfTings of the covenant. But there are, bcfides, many regular church members who arc not inward faints, and fo not entitled to thofc bleflings which are granted peculiarly to the myftical church. And there is yet a third clafs confining of inward, but not vifiblc faints, who arc entitled only to interna!, but not to external cov- enant blcffings. Thofe divines whio fpeak of an outward and inward covenant are not to be underflood as fuggefling the idea that there are two dilliniSl covenants of grace propofed to mankind. Kut the gofpel covenant contains a grant, promife, or propofal of outward and inward bleffings. It contains a rule for the adminiftration of a vifible and invifible government over the church and its members. If we fpeak of the myflical church confif^ing only of true faints, this is an invifible fociety ; fince fan(ftifying grace, which is the cficntial dif^inguifhing qualification of all its members, cannot be certainly fcen by men. Now the gofpel covenant contains grants and promlfcs of fpiritual blcifings to them ; but thcfe blcffings arc alfo invifible: no man can certainly know, whether another has rcceiveii them ; and even they who arc partakers of them are often doubtful of their own intereft tlierein. J]ut Chr;(t, who knows them that arc his, adminilters an invifible govcrn- mcnt over his faints according to the rule of the covenant, and (lifixMircs the promifed bleirings of his grace to all w!io linvc a title to them. iiut vifible inHituted churches are focieties which may be fccn, and diftuiguilhed from ill others by outward marks, and appa- rent Of the jN'ew Covendnh tf rent quallficatiorts. Tliough it cannot be known Vvho are in- wardly fanvS^ified, yet it may be known in whom thofe evidences of fantSlification appear, which the gofpel rnle requires to qualify for external communion. And the gofpel covenant contains rules and ordinances for the adminiflratlon of an external government in and over vifible churches. According to this rule, vifible faints' who have, and exhibit the figns, expreHlons and evidences of faith and repentance, which the gofpel requires as a qualification for the privileges of external communion: Perfons of this def- criptionj I fay, with their children, are regular and rightful church members ; and it is their duty and right to ufe thofe or- dinances and privileges of inftituted churches to which others, not church members, have no right ; what thefe evidences are ia particular may be confidcrcd in its proper place. But in general we may fay that certain evidences of inward fanclification are not neceffary, but fallible figns are fufficient, to give one a right of admifTion, and accefs to thefe privileges. The fum of what has been faid is ; the privileges granted by the covenant are either internal or external ; fome of which arcS in uncovenanted goodnefs vouchfafcd to fuch as are not in cove- nant ; who have then a lawful right to pofiefs and improve them. But the church alone has a covenant right to, or grant of any of them : And fome fpecial privileges belong only to rightful mem- bers.— -Not every one v/ho has an'intereft in the covenant is enti^ tied to all its bleillngs* They are divided to each feverally, ac- cording to the different qualifications of each one, and according to the intereft he has in the covenant. — There is an invifible and a vifible government in and over the church, adminiftered accord- ing to the gofpel covenant, which grants and affign? invifible hleflings to true faints, and external privileges to vif.ble faints : The former being in the covenant in refpect of its internal, th€ the latter, in refpect of its external adminiflratlon. SECTION nt. ^11 in Covenant entitled to Jhccial Privilege:^ SOME have fuppofed tliat perforts may be in covenant and yet have no riglit to any of its privileges. They may be under Its bonds, but not be conformed to them, and fo not be fubjs(5ts of the condition. — Now, conformity to the terms of t!ie cove- nant, it is faid, is the thing whicli givcii light to allits bene- fits ^ and not merely a being under ties to that conformity. Pri- C vileges 1^ Of the Niw Ca-vcnaht, vileges are not ar.ncxcd merely to ou'igatlons, but to compliance with obligations. But I conceive tliat all who arc in covenant, in any proper fcnfc, are not only under its bonds, but inverted with its privi- leges. Tlui covenant Forms the church. All who are interef^.ed in the one are rightful members of the other. And furely right- ful churcii members have a covenant right to fome fpecial privi- Jeges above others. It is true, fome wlio arc not in covenant, and fo have no cov- enant right to any of its blefring^, may by means of it be laid urider the ties oi duty to confent and conform to it. This is the cafe of all the hearers of the gofpcl : And by having the cov- enant propofed to them, they are admitted to have and ufe fome valuable privileges. But the obligations they are* under arc not the bond of the covenant^ nor are they entitled to any privileges by a covenant grant till they become members of the church. But fuch bonds of duty as fuppofe men to be in covenant, have privi- leges annexed to them : For an interell in the covenant gives a right to privileges, as f|6on as it lays one under its bonds ; and this right is abfolute, and not fufpended on future conditions* It is impofTible for any one to be in the covenant till he has the qualifications necelTary in order to his having an intereft in it. AntI thcle oualifications are all the condition or conformity to the <:ovenant, neccffary to give one a right to fome privileges. But it does not follow, that becaufe a man is in covenant, and fo en- titled to fome of its blelhngs, he is therefore entitled to aJl of them. Many of its grants, and thofe of the higheft importance, may iVill lemain fufpended on conditions which have not yet been complied with by fome who, yet according to the gcfpcl rule, are righttul members of the church. And though fuch arc under covenant bonds to comply with thefe further duties or con- tiitions, yet thefe bonds neither give them a right to thofe further hlciRngs, promifcd on il.efe conditions, nor is a right thereto any way annexed to them: For conditional grants are not claim- able by thofe who polTefs not the condition. I am not now en- quiring who are rightfully jn covenant, and of the church, and what ([ualiricaiions are rccjuired to conftitute one a regular mem- ber, jjut that a right of church meniberlhip, and a title to fpe- eiii! privileges, belongs to all who are in any proper fenle in cov- enant, methinks no intelligent chriOian, who maturely ccnfiders the matter, can or will call in qucHion. Whenever any by their fcandnlcus wickedncfs impenitently perfilled ii), lofc ll'.cir right to all covenant privileges, ihcy are \\a longer in the covenant, however the ties of duty which they haJ tuken on tlicmfeivcs may yet l>€ binding on them. To fpeak of Of the New CovcJiani, 1 9 «f thofe as being In covennnt in fome fenfe, who nre by the gof- Xrd rule utterly cut off and uncovenanted, is fuch a tieparture from the received acceptation of tiie pbifafe as is not to be admit- ted. At this rate we might fay tliat the damned in hell are in covenant, and belong to the kingdom of heaven. Nor is it to be doubted but that Korah, and rhofe who lived in openidolatiy, were, fo long as they had an inLcrell in the covenant, entitled to fome of its fpecial privileges. Upon the whole, merely a conditional grant of covenant bleffmgs gives no one an intereH in the covenant, as the phrafe is always underftood. Such a conditional grant is made to all men ; and it is a matter of great concernment to all ; and is an cxpref- fion of the mercy of God to the world. In confequence of this, all may be considered as in a falveable fiate. And we are to love them, to hope and pray, and ufe mecins tliat they may come to the knowledge of the truth, and be h\'zd. And many blellings are daily bellowed on them ; yet we are not to imagine that all are in covenant : Nor does a propofal or offer of thif> conditional grant, enforced with a divine command, requiring men to con- fent to and comply with it, give men an intereft in the covenant. This indeed brings tiie blcfhngs of the kingdom of heaven near to them, and even puts them in aclual poficffion of fome valuable external privileges granted to the church, viz. the word of God, 2nd the outward means of faith. The preceptive part of the covenant then reaches, and takes hold of, and binds them to obe- dience ; yet all the hearers of the gofpcl, are not in the covenant. This is the peculiar privilege of the church and its members. And though all of thefe have not a title to all covenant bleifrngs, yet they have a prefent and abfolute title granted to them, in and by the covenant to fome of its privileges, even fuch as none but the church can have a regular accefs to. SECTION IV. The Connexion bciiuecn Covenant huUes arid Privileges* I SHALL now offer feme obfcrvations on the connexion, re*- lation, and dependance which the duties and privileges of the cov- enant have the one on the other. The right underflanding of this Teems to be neecfiary to our having a jull view oi the gof- pel confti'tution. Indeed . 20 Of the New Covenant, Indeed the duties and privileges of the covenant canmjt be per-* feclly diflinguilhoci from each other. For though there are many blclllngs v^'hich are no^ duties, yet all duties arc bicfTingv. They ^re bellowed upon and wrought ih us, as well as done by us. Moral acts or qualifications are eiTc61s which may be referred to the fupreiiie and fubordinate agent ; and fo may at the fame time t>c inlUnces and exprefllons of fj)e^ial divine favour, and alfo of obedience in the fubjecl: to the will of God. It is the doctrine of fcripture that the tirft and fccond caufe co-operate in and to- wards the fame effects. Every good gift is from God, who worketh in us to will and to do of his good pleafure. There is nothing good in us which we have not received from him. By his grace we are what we are. Faith is his gift. And yet it is Ifis commandment that we believe in the name of his Sen. Chrifl 4S exalted to give repentance. At the fame time he commands aH men every where to repent. Ail covenant duties, as ctiedts of divine grace according to the promife, are alfo covenant blt^fllngs. Bi^t with refpccf to thefe duties and privileges it is obfervable that there is a coweSih?: between thdii. Covenant duties have fpecial blcfTuigs annexed to them ; and fpecial blcfnngs lay bonds of duty on thofe v.lio receive tliern. Thus, that qualihcation, wlutever it be, by which we arc f.ivingly united to Chriil, has n chain of privileges connef^ed with it, iiliiing in eternal falvation. Thcfc privileges are alfo connected with the eflential and fun- damental virtues and graces rccpiired in the gofpeh The habit Tir^d principle of thefe is connected with the proper ac^s and ex- prefhons of tliem in the life. And thefe exprclTions and evi^ denccs of inward fan<5titication are connected with a right to pe- culiar external privileges : Whence arifc fpecial obligations, a vompliance with which has further bleJhngs annexed. Duties quality for, z.\\<\ entitle to privileges ; and privileges qualify for pnd give a right or warrant to perform duries. Hut the relation, reference or refpcct wliicli the duties and blcrhngs of the cove- nant have to each other in this their connection requires to be further confidercd. And in the firil place the order in which they are connected \i to be noted. Some are prior, or before others in the order of nature, or of time. l^hus in the order of nature the call f)f the gofpelj accompanied with the influence of the fpirit, is a divine favour going before faving faith. Faith, whether v;e confidcr it as a duty, or a gift of God, precedes a (:xV' jng ur.ion to, and intereft in Chrift, and juftification through his redemption and righteoufnefs, with all thofe benefits .vhich ac- comp-ny or fiov/ from it. Tiie belief of the heart is prefuppofcd ia t|ic profvHion of the mouth. And profeltion of faith which is Of the Nem CavencmU IX ^ duty, goes before a right of admiffion to the fpeclal ordinances and privileges of external communion in an inftituted church. If we confound the proper order in which gofpel duties and blef-^ fmgs are conne6led, we Ihall intirely change the form and ftruc- ture of the covenant. It is alfo to be obferved concerning the duties and benefits of the covenant which are thus conneded in their proper order, that thofe which are before others are confidered as having fome kind of caufality with refpecl: to thofe which are confequent to them. In other words, the following parts in the feries or chain of cove- nant duties and bleffings thus hnked together, have a neceiTary dependance on the foregoing, and could not be without them. Thus there are fpccial privileges which are fufpended on faving faith, via. a faving intereft in Chrii% juftification, the inhabitation of the fanditying fpirit, &c. 1 here are alfo fpecial external priv- ileges annexed to, and depending upon our having and holding forth credible evidences of faith, fuch as a right of accefs and admiffion to the ordinances of inflituted churches. But Chrifti*' ans feem not fully agreed v^hat term beft exprefles this relation between the anteced-ent duty or qualification, and the confequent privilege annexed to it ; or how the latter depends on the former. Some chufe to reprefent the qualifications to which the privileges of the covenant are annexed, as means by which thefe bleffings are obtained. But the meaning, as it is explained, is fo general and indetenninate, that it leems to amount to no more than this, that the mean is fomething without which the end is not obtain- able. And indeed Dr. Watts, fays expref^ly — "Every fore- *' going bleffing may be reckoned in fome fenfe as a means with *' regard to that which follows." — Others maintain that the gof- pel covenant is a conditional grant or promlfe : And that a com- pliance with covenant duties is the condition or term on which the grant of covenant bleffing is fufpended. This indeed is a word which fome think not fo fit to exprefs the qualifications to which bleffings are annexed in a covenant of rich and free grace ; efpecially as the qualifications themfelves are as free gifts as any others. And befides, the word itfelf feems to admit of as great a latitude in its meaning as the other, in the opinion of the forccit- ed author, who fays — " Every blelfmg of falvation that in the '' neceffiary order of nature follows another, may be faid to be fuf- " pended on that other as a condition without which it fliall not " be beftowcd." — However, while we difclaim all pretence to merit in any qualifications WTOught in us, or done by us, and ac- knowledge ourfelves entirely beholden to the free grace of God, and the righteoufnefs of Chrift for our whole falvadon, with all the fn?ans and qualifications whereby w^ are made meet for the inheritance *»: 0/ the New Covc'fiant. inheritance of the faints, I fee not why our aflertlng the condl* tional'ty of the j^ofpcl covenant (houlcJ be fufpeckd of dctraclin^ from the honour due to the grace of God, and the merit, the power and love of our divine Redeemer. And Jiowever vague the meaning of the word condition may fcem, in itfclf, yet tiic fcnfe is fixed and determined by the explanation given of it, n.amely, That adl or qualification of the party with whom the covenant is made, by which, according to the tenor of the cove- nant, the party has a title to, or is intcrclicd in the benefits thereia granted or promifcd. In this fcnfe we conceive the new cove- nant may be termed conditional. When any one to whom a blcfiing is conditionally promifed has, or complies with, the condition ; then, and not till then, the promife becomes abfolute. The blefllng is no longer fufpended on a future contingency. There is however fomethin^ ohjoluic in favour of mankind grantejl and fecured to them in the covenant of grace, antecedent to their complying with its condition. For it abfolutely connects the benefits of divine favour with mofi gra- cious conditions, and fo puts men into a falvable ftate, and is a ground of hope concerning them. The grace of the covenant fo far extends to all, that favourable terms of falvation are grant- ed to them ; which arc alfo accompanied with various blcifings, means and encouragements to repentance. But an intereft in the covenant fo as to have accefsto the grace and blefilngs there- in promifcd, none can obtain till they obtain the conditions or qualifications to which the promifes are annexed. SECTION V. Of the Condition of the Covenant, AS the blefilngs granted or promifed in the covenant are man- ifold and difiercnt, of which fome have no infepar^ible or con- liant conneclion with others ; fo the conditions or qualifications inferring a title thereto arc no Ids different, diftin£l and fcparable. It is therefore impofiiblc to determine and fiate particularly, what is the condition of the covenant, till it be firfi known, to what particular blefilng or privilege the condition enquired for lias re- lation. For one blefiing is annexed to one condition, another is fufpended on another. Nor can we find, I think, any one :xci or qualification whatever which has a proirjile of all covenant blef- fuigs -, nor do I find any act of compliance with there(iuirements of the covenant fo indifpenrably nccefiary, but tiiat a pcrfon may without Of the New Covenant", 5i( without It have an interefl: in the covenant, fo as to have a right according to the gofpel rule to fome of its fpecial blellings. If^'we fliould fay, for indance, that faving faith is the condition ; yet it is not to be denied that many who have not faith have an interell in the covenant, and right to fome covenant privileges. And there are alfo fome covenant privileges to which many who have faith have not a regular gofpel right. Before we can give a particular anfvver to the queflion? What Is the condition of the new covenant, we muft firftunderftand wheth- er what is enquired for be the condition of entrance or admif- fion into covenant. Or the condition of continuance therein. Or the condition on which a right to fome particular covenant bleffing is fufoended. Or finally the condition of all the promifes. As to the condition of entering^ being received into, and having an intereft in the covenant 3 it is to be noted that many, even all children of regular church members, are born in and under the covenant, and fo have an abfolute unconditional grant of fome fpecial privileges. Their relation to parents who are entitled to God's gracious promife to them and their children, gives them an intereft in the covenant withoiit any aciof theirs, as the condition. Adult perfons who are not in covenant can no otherwife be re- gularly admitted into it, than by their compliance with conditions, or obtaining the fpecial qualifications to which fome covenant bleffing or privilege is annexed. Whoever is entitled to any cov- enant promife or grant whatever has an intereft in the cove- nant. And the firft a6t or qualification in any one, which has fuch a promife or grant annexed, is the condition of entrance into covenant to fuch a perfon. Now as the bleffings pertaining to the external and internal adminiftration of the covenant are of a different kind, fo the qualifications required in order to our having a right to each of them refpec^ivcly are no lefs diff'erent. The firft act or qualification which has a promife of the faving grace and bleffings of the covenant is, I think, generally held to be a true and living faith, whereby we are united to Chrift in whom all the promifes are yea and amen. Faith therefore, with a fincere conf^nt, or reHipulation agreeable to the covenant propo- fal, feems to be moft properly the condition of accefs to thcfe bleffings wljich belong to its invifible adminiftration. But faith alone gives no right of admiffion to the external privileges grant- ed to the members of a vifible inftituted church. What then is the condition or qualification required in order to a regular adiniffion and accefs to thefe external privileges ? This 1 think is a credible profcffion or evidence of faith, and confent to the covenant, exliibiled without known hypccrily. Whoever - ' mak«s C4- Of the N^evj Co'-jcnant, makes fuch a profcllion thereby comes under the bonds, and la inverted with a right to the privileges of the covenant fo far as to become rightful member of the vifjblc churcli. He is a viable faint, regularly qualified to come and be admitted to the fpecial outward privileges of the church. Whenever any one has the condition or qualification wliich the gofpcl rule re(]uires in order to an entrance or adiiiiflion into the covenant, he has then an inteieif therein, and is abfolute!y en- titled to fome of its blefTmv^s. "ilicrc are promifes or grant* -bclongint^ to him, which are no longer fufpefuled on future conditions. But there are alfo other blelhngs which are annexed to a compliance with further conditions. Kven his continuafice in covenant, and the prolongation of his right to thofe privileges to which he is now entitled, depend on his future behaviour. For many have forfeited and lofl tiieir intereft in the covenant, with all thofe fpecial privileges which once rightfully belonged to them. If now it be enquired what is the condition of abiding in the covenant, and holding an intcreft in it, 1 would obferve, that this quertion is chiefly to be underitood as relating to an intcrert in the covenant in refpect of its external adminitlration. For to thofe who have accefs to its invifible grace arid faving blefiings, a per- manent continuance in a covenant relation to God is, I conceive, fecured by tlie covenant itfclf : So that faith by which we become at iirft entitled to this grace, feems moft properly the condition of a permanent title to, and intereft in it. But there are alfo means prcfcribed in the gofpel, a diligent ufe of which is necefla- ry to our partaking of the grace and bleflings of the gofpel : And fo walking in the commandments and ordinances of the Lord, may be termed the inftrumtntal or fecondary conditions, by which we obtain, if not ^ ///.V to, -^^i 2i continued pc[]'ej[ion and partici- pation of thofe blelTings of grace of which we became heirs when wc firft became the children of Ciod by faith in Chrift But an intcieii in the covenant in refpeSl to its external privi- leges, or a right of accefs and admifficn to the ordinances, may be loft. And if it be afked upon what condition a vlfible faint holds his llnnding in the church and covenant, I conceive it is upon the condition of abiding in a credible profelfion ot chril^i- anity, not fallinq; away from, or overthrowing the credibility of it, cither by opc^k dcfcclion from the faith, or a fcanJalous life, obftinately and impcnitenily perfilU-d in, after admonition with other gofi-Jcl means have been faithfully and patiently ufed with him, to recover him from the error of his way. 'Ih.ough a pro- feiTor is guilty of a heinous breach of covenant, if he neglects the duties to'whi'cii he Hands bound, if he falls iiUo grofs errors, fchifms, Of the New Cov^nmf, 2i fchlfms, and feandalous pra6lices ; yet thefe do not, I think, Im-* mediately cut him oft from the covenant and church : P'or thert the church would have no right to deal with him in a way of difcipline : For what have we to do to judge thole who are witli-' out. The discipline of the church is an ordinance to be admi- niftred to none but its members, for the healing of their back- flidings. Thofe who are fo fpiritually unclean, as to be unlit to communicate in holy ordinances, are yet to be admonifhed as brethren. The Apoftles acknowledged the Jews to be in cove- nant, notwithiknding the great errors and corruptions into which they had fallen, till they added contumacy to unbelief, refilled and refufed the means of repentance, which had been long and patientlyufed with them, and ftonedaway, or llew thole who would have meekly inflrucled them, and fo rejeded the counfel of God againft themfelves. But not to digrels — There is yet another condition, if it may be fo called, which, though no covenant duty, is yet necelTary to our continuing in and under the external adminiftration of the covenant, and hav- ing a right of external communion ; and that is the continuance of our natural life. Death will foon cut us all off from whatever right we have to ufe gofpel ordinances, and diflblve our relation to the vifible church. This will indeed be much to the advant* age of all true faints, who, upon their difmifTion from church- es in their militant ftate, will immediately commence members of the church triumphant. But all others will at death be utter- ly cut off from their interefl in the covenant, excommunicated, anathematized, and delivered over to Satan, for the deftrudion of foul and body in hell. But after we are in covenant, and fo abfolutely entitled to fome of its bleffmgs, there may yet be further privileges propofed, and promifed, our right to which is fufpended on further conditions. Thequeftion, therefore, concerning the condition of the covenant may be underftood of the condition to which particular grants or promifes arc annexed. Every true believer has an intcreft in the invifible grace and bleffmgs of the covenant j yet he has no right to ufe the ordi- nances and privileges appropriated to inftituted churches, but up- on the condition of his exhibiting fuch a profeffion and evidence of his faith as the gofpel requires in order to his being admitted to them. Again, every regular member of an inilitured church, with his children, has a covenant right to fome ipecial outward church privileges ; yet if any fuch member be not a fubjcfi: of inward fandificaticii, he can no othcrwife obtain thofe bleffmgs v/hich accompany fakation, but upon the condition of a faving faith. D And ^5 Of the Nifiv Covenant, And after perfons have an infcref^ in the external ami interna] blcllincs of the covcnnnt, there (li 11 maybe Tome fpecial privi- leges annexed to Tuch conditions as perhaps they have net yet coinphcd with. Every rightful member may not come, or be admitted to full communiun, till he has obtained further and /pccial qualik^cations for it : And there are fpecial promifes to em- inent exercilcs of particular graces ; for inftance, dirtributing to th.e necelRtics of the faints, which beiong not to every true be- liever. And in general, eminent attainments in holincfs are the condition of diltingulhed blefliiigs both in this world and that to come. But if the condition of the covenant be undcrrtood of that nualitication which has a covenant grant of all the bleffmgs and privileges contained in all the ptomifes, 1 muH freely own that I know of no one qualification whatever, that has all covenant bleilings annexed to it. It is only a diligent, Iteady and perfe- ▼ering excrcife and prac^ife of chrirtian graces and virtues, which yt'iW give us accefs to all the blelTings contained in all the promifes. SECTION VI. T))at there is a vifihlc and bivifihlc HoI'mrfs^ which is cither Rektlvf or Inherent, IT may be objeflcd, though It be granted that credible pro- felTors of chrilVianity are vifiHy faints, and fo are "jifibly members of the church, being t'//7/'/y in the covenant of grace, and have *u}fibly ^ right to covenant privileges, and are accordingly to be admitted to external communion, and regarded and treated as faints by the church, who can only judge by the outward ap- peann<.r : yet none but thofc who are the fubjecls of inward lanctifying grace are rroliy faints, or rightful members of the church, or have an inrcrcft in the covenant, or a right in the fight of God to any of its privileges. And though the covenant con- tains a p:rant of outward privileges, as well as invifible and faving bk'ffingN to tliofc who are rcaiiy intercOcd in it, yet neither the Qne nor the other rightfully belong to any but true faints. It is here fuppoled, that none but thole who arc inwardly fanc- tifird are faints or holy, in any fcnfc, and tliat a credible profef- fion of chrilbanity, though made without known hypocrify, con- flitutcs a perfon a fain* only, vlfihly^ jeevungJy^ and /'/; tkc ccccunt of men. But this, for what I can find, is faid without proof j and is Of the New Covenant, '27 IS an hypothefis, unfupported by fcripture, or any good reafon. On the contrary, the Icripture terms thole holy or faints, v^ho c?.nnot with rational probability be judged, to be all the fubjefis of internal fanaitication. Tims the whole congregation of Itrael are called an holy people. Vifible churches are lioly, and all the members of them, not ej^cepting the infant children. Can it Ire thought probable thst all thefe are regenerated trom the binh ? yet they are e.xprcfsly affirmed to be holy or faints. And is it not accordingly taught ind received in the church, that there is a relative and federal ho- Hnefs which belongs to all church members, entirely diverfe nnd feparable from invvard fandiihcation r Tiieie are tlicrefore two forts of perfons, who in fcripture have the title of faints, and are really fuch in their kindy tl^ough in diiierent fenfcs. The one are the fubjeas of inward and in vifible, the other of outward and vifible holln^fs. A vifible faint does not mean one who is only ^ faint fee mingly^ or in appearance^ though perhaps he m.ay reallv be no kind of faint. Ke is really a faint, as being a fubjedl of outward and vifible holinefs, and as having thofe qualifications which, according to the gofpel rule, infer his having really an in- tereft in the covenant, fo'far as to have a right to external cove- nant privileges ; though perhaps he may not be a fubje^ of that inward andinvifible holinefs, which is connedcd with an intcreft in the inward, invifible and faving blelhngs of the covenant. Ma- ny feem to have been milled by imagining that a vifhle faint^ is to be confidercd as oppofed to a real cnc^ and fo means no more than 2^ feeming one. A vifible faint properly flands oppofed to an invifi- hU or inward one^ even as the vifible church ftands oppofed to the invifible. An inftituted church is a real churchy a vifible jccieiyy formed and conftituted according to the rules of the gofpel, and is commonly termed a churchy in the New Teftament : Not in- deed in the fame fenfc in which the whole colledlive body of tiiofe who are inwardly fanaiiicd, are called the church. So a vifible faint is really as well as vifdny one in fome fenfe. He is really the fubjed of fome kind of holinefs, even that which is vifible, exter- nal and relative : Though as real holinefs is often ufed in contra- diftiiiaion to the cutward appearance and marks of inward fantfti- fication, every vifible faint, may not be really holy. In a word, fince the fcripture gives the title of faints to credible profeffors cf chriftianity and their children, though none uill fay that they are all the fubjv^as of inward fanclificatlon, 1 conceive that they are really jaints in fonje fenfe. And to fay that they were fo termed through a miilaken prefumption, tliat tliey all were fuch, even as counterfeit money is called money by thofe vho prefume it is oood, is only introducing an mbi'trary hypothcfisj to ev^de the phia 2t8 Of the New Covenant, plain letter of the fcripture, without anv neccffity, or gone! reafon that yet appears. Men may cafily fuppofe, if they pleafe, thai none are //; any fenfe holy, but thofe who are inwardly fancli- ficd ; that there is but one Ibrt of faints fpokcn ot in the fcrip- ture ; that there is but one church, even the myflical \ that a vifi* bic inliiiutcd church, as fuch, is really no church, but only the external Hiew and appearance of a church. But luppofitions are no proofs. As this notion of the church, the covenant, and faintfnlp, which in efiect excludes all but inward faints from a right of membcrfliip in the church, and an intcrefi in the covenant in any rcfpecl-, and which J take to be the capital miftai^e of the Ana- baptirtg, feemsto have been unwarily imbibed by fome others. I will endeavour to Ibtc and explain my thoughts on this point a little farther. The word h^ly^ cfpecially as ufed in the Old Teftament, and applied to perfons and things, expreffes their fiparat'ion from com- mon to facred and divine ufcs ; their fpecial relation to God^ as being fet apart, devoted and dedicated to him, and fo belonging to him in a fpecial manner. And as it was required that what was thus dedicated be clean or pure from defilement ; hence the word is alfo ufcd to exprefs cleanncfs or purity. What is holy then i^ands oppofed to what is common or profane j and alfo to what is unclean or polluted. Hence naturally arofe the difllnclion of relai'ivf and inherent holinefs. Perfons feparated and dedicated to God are termed holy on account of their fpecial relation to him, and Jiis fpecial propriety in them. And as this peculiar relation to God ordina- rily took place by means of a covenant which fuch perfons had come unilcr, in which they were devoted to God as his peculiar people J hence this relative holinefs is alfo commonly termed/ed and related to God by tlieir being in and under a covenant dedi- cation to him. All therefore, who are comprehended in that covenant by which the church is formed, arc relatively or federally holy. They are fcparatcd from the reft of the world ; dedicated to (jod as his peculiar people ; arc under fpecial engagements to him, and endowed with fpecial privileges and rights. JJut as this covenant has a vilible and invifiblc admlniflration, fo there is both a vifible and invifiblc fcparation, dedication and relation to God according to, and by means of the covenant. J\.clatlvc federai holinefs therefore is either inz'i/ible er viji/f/e. They ivho cordially confcnt to the covenant, have an invifiblc intcrcrt ia it; art* crjiiilcd to its invifiblc grace and blclfings j are under an ^f the Kiw Covmant, 29 an invifible reparation to God : ftand in an invifiblc relation to him as his peculiar people, in diftindion from others ; have an in- vifible adoption into the number of his children ; and an invifi- ble, vital and permanent union to, and communion with Chrift. Thus they have an hivlfible federal holinefs, on which account they are termed true or real fatnti in the moft important fenfe. But as their faintdiip is invifible, it gives them no right according to gofpel rule to any external church privileges. Hiefe pertain to "the external adminiilration of the covenant, and are granted only to vifible faints. Now all thefubjedfsof this invifible ^relative or federal holinefs ^\\2.VQ alfo an inherent holinefs^v^Yiizh is inward and invifible. Their hearts are purified from the defilement of fm : They are fanflified thro' the trurh ; and fo they are fpiritually clean, through the word which Chrift has fpoken to them, and the renewing of the holy fpirit dwelling in them. On this accouut alfo they are termed true fnints^ by way of difcrimination from others who are alfo ftiled faints, and are truly fuch in fome fenfe ; though not in the mofc important fenfe, as I fnall now proceed to iTiew. For, There is alfo a vifible holinefs or faintlhip, and that both relative and inherent, which belongs to thofe who are fo in covenant as to be entitled to thofe external privileges which are granted to regu- lar and rightful members of infbituted churches. Some who are not inwardly fandiiied, are yet fo far in covenant, that they are rightful members of the vifible church, as all but the Ani- baptilis muil: grant. Now fuch are vifibly and externally called, and feparated by and to God from the refi: of the world ; openly and profefiedly dedicated to him, they avouching him to be their God and themfelves to be his people. And they are fo far own- ed by God, that he calls them his people ; externally adopts them ; puts his name upon them ; endows them with fpecial privileges ; gives them his word and ordinances ; all outward means adapted to perfuade and win their hearts to love and fear him, and keep his commandments. Now fuch flan d in a fpecial relation to God as his vifible covenant people. On this account they are termed holy^ as being the fubjeds of an external federal kolincfs, Jn this fenfe the congregation of Ifrael are termed an holy people, to whom pertained the adoption and the covenants. And infiituted churches are compofed of vifible faints. And the children of believers are all federally holy. This external vifible holinefs is not merely a flicw and appear- ance of fomething whofe exifience is doubtful ; but it is real in its kind j though it be of a difTerent kind from that which ari/cs fr,oa> an invifiblc and faving relation to God. And the fcripture 3<> Of ih Nm C^vcnani. fcrlpturo fpeaks of fome kind of relative union which even barren brandies have to Chiift the true vine, thouijh it be not vital and permanent. There is alfo what may be termed an external inheretit hol'uufs, confining in a profeflion atid convcrfation conformed vifibly to the gojpel. Of this the ApolHe mull be underflood to fpeak wlieu he tells the ThelTalonians, Ye are witneflcs, and (lod alfo how iiohly and unblamcably we behaved ourfeives among you who believe. For they could be only wiincffes of that external holinefs which was vifible in his converfation. There is an out- ward clcanncfs of the hands, as well as an inward purity of the iieart. Now they who profefs faith and confent to the gofpel covenant witiiout known hypocrify,and behave externaily, agreeably to the rules of the gofpel, are vifible faints ; and have 1 conceive, an in- tercft in the covenant not only vifiul\'^ i. e. feemingly and in the account of men, but arc truly in it in the fight of God, fo far that they have a covenant right 'of admilBon and accefs to the out» ward ordinances which Chrifi has inflituted and given to hi^ vifi, ble churches. This external holinefs is the condition or qualifi- cation to which the covenant ccnnedts a right to thefe privileges. A vjfible faint is as truly a member of the vifible church, and has a divine right to the vifible privileges granted cxclufively to it, as an inward faint is a member of the myftical church, and has a divine right to the inviiible grace and blefTings granted exclufive^ iy to it. But ihcfe tilings may hereafter be furTher difeulTed. ^\ ill any fay, that the Apoiljes did verily believe all the members of ehriftian churches whom they flile faints, to be inward faints ? That the Apoftle Paul, when he fays that the children of believ- ers are holy, did pofitively believe that all fuch children were, and always to the end of the world would be inwardly fanclihed from the womb ? That Peter, when he told the fews at the feaft of Pcntecoa that the promife was to tliem and their children, and atrcrward told a multitude gathered about them that they were children of the covenant, did really believe that they were al'l fo in covenant as actually to partake of the faving grace and bleifmgs'of it i" I, for my part, cannot think that anv will lay fo. If not,I would alk agam, whether the ApoAlcs would call ihofe famts, and tcH t.iem that tlie promife of the covenant belonjied to them, whom yet they did not believe to be huly in any fenfe, or to have any real intereft in the covenant. Alter all, this difpute fecms to be in a great meafure about words. 1 or let it he fuppofed that the myflical cl.urch is the one only church acknowledged in fcripture. 7hat there is but one lor< of faints il^re fpokcn of, even faints iii heart j that ihefc only The Rights and Privileges of Church Mnnlcrs^ t^c. 31 tinly are really in and under the covenant ; and that focleties of proteiTed chriftians are termed churches only becaufe they appear like, and fo are prefumed to be of the church rriyftical. When v/e have thus adjured our ideas and flile conformably to this fup- pofition, then we may go on further, and fay that according to the gofpel rule the outward ordinances are not given to the real church, and to real faints, as fuch, but that all and only thofe who are vifibly outwardly and fecmingly faints and of the church have a right and warrant to come and be admitted. That it is not holinefs, or an intereft in the covenant, but the credible fign.*? thereof, which qualify for this privilege. Thus the qualifications for chrifiian communion will remain the fame as before. V^ifi- ble churches will ftill be compofed of the fame characflers : Seem- ing faints and churches y will have a divine right to the fame privi- leges, as if they were fiippofed to be really faints, and churches, and under the external adminifTration of the covenant as before explained. What then is gained by (bating things in this man- tier. Nothing of any importance, that I can fee. Only we have hid ourfelves under a neceflity of putting a drained interpretation on many exprefllons of fcripture, to make them comport with #ur fchemc. ■>»»^^>^ffi^^4<- CHAP. III. 7he RIGHTS and PRIVILEGES ^/CHURCH MEMBERS explained and d'l/lmguijhed. SECTION I. ^hefubje^ opened. — Explanations and Di/iin£iions relative to ihePriv- ilfges and Rights of Church Members, — Several ^efiions or Cafes Jiated, THE enquiry concerning a right to the privileges of com- munion with an inftitutcd chrifiian church has, not with- out reafon, engaged the ferious attention of many chriftians. And notvvithftanding what has been offered on the fubjed^, it has been thought by fome that further fearchings and difcoveries were wantfid Thar 2,2 The Rights attd Pnvileres of Church Members^ &c^ That this enquiry may be purfucd to advantage, the fird thing to be attempted is, that tlie luhjcwt be opened, by a jull explana- tion of the rights and privileges in quellion, and uf leveral terms, phrafcs and diftinctions which occur in dircourfes on this lubjedt, or which we may hereafter have occaGon to make ufeof. Communion with an inftiiutcd church in the ufe of gofpel ordinances if taken in its full amplitude and extent, is a com- plication of fcveral duties and privileges ; fome of which are ia their nature To difiinit, that they may fubfift feparate and apart from the reft. A perf(fln may be intcrcfted in the covenant, a rightful member of the church, have a right to fome of its pecu- liar privileges, but not to all. He may be a proper fubject, qua- lified according to the rule of the gofpel to come, and be admit- ted to communion in fome fpecial ordinances, but not in all. Yea, he may have a right to attend the adminiflration of an or- dinance, and yet not be entitled to the whole benefit and privilege of it. All who are in covenant, and of the inftituted church, have • right to peculiar privileges ; particularly to the ordinances appro- priated to the church. But it is to be remembered that this priv- ilege has two parts or branches. 'Ihc outwarA part belongs to all rightful members in various degrees, according to tlieir feveral capacities and qualifications. And they are to have external communion with each other, as there is occafion, in a joint ufeof outward ordinances, with other tokens and expreffions of brother- ly r'^lation and affciftion mutually given and received. But the privilege of the ordinances has alfo an inward party an invifible grace, virtue and blelfing in their outward adminillration and ufe. And chriliians have invilible communion in joint exercifes of fpiritual worfnip, and cordial charity towards each otlier ; and in jointly partaking of the blelfrngs of divine grace conveyed in and by the outward ufe of ordinances to thofe who worthily attend upon tt.em. It is alio to be noted, that though all members of an inrtituted church are prooer fuhj^rJh of externa! communion, yet all fuch are not entitled to all the privileges of full cowmunion. The mi- nor children of church members are alfo members ; and areaccoid- incly to bebaptifed ; and the church is to cxprcfs their chriliian charity towards them by receiving them as belonging to Chrilt, intended in the covenant, as the children of God, at leaR by ex- ternal adoption, as federally holy, and as thofe concerning whom there are fpecial reafons to hope that they either are, or will be in- wardly fanc^iticd. They are the fpeciai objech of the infpcction, prayers and b^jnedi^Siions of the church ; and care is to be takca tliat they be brought up in the nunuic and adiuoniiioi^ of the Lord. Tije Rights and Privileges of Church Me?nbers, &iC, 3 j; Lord. And as they advance to adult age, they have the fpecial privilege of being under the watch and difcipline of the church and the difpenfation of the word and ordinances of God. This right of inemberfhip, with the external privileges thert;to an- nexed, belongs to the children of all members who are not i'o fcandalous as juftly to forfeit, and lofe their fcanding in the church.* But infant members, are not qualified, and have not a right to come, and be admitted to the Lord's fupper, and the fpecial priv- ileges of full communion. And this too, 1 conceive, may be ihe cafe with fome adult members. They may labour under fo much ignorance and miftake, particularly as to the nature and defign of this ordinance and the qualifications for it, as that they cannot come to it without wounding their ccnfcience. They may think •that none can warrantably come, unlefs they have more certain evidence of inward fandiiication than they have yet attained to, Miliakes like this have probably kept many back, whofe right of fnemberlliip was unquefbonable ; who abide in a credible pro* felTion of the chritlian religion, joined with an unblameablc con* verfation, and are hopefully perfons of chriftian piety. While one is under a miftake of this kind, he cannot in faith take the {land* ing and privileges of a member in full communion ; how mucli foever his profefTion and practice may commend liim to the cha* rity of others ; and how good reafons foever lic may have cf tho hope that is in him. And I find no warrant in the gofpel to ex- communicate a rightful church member, a ferious and credible profefibr of an unblameable life, becaufe he has not fuch undoubt- ing confidence in his own fitnefs to come to the table of the Lord, as he perhaps through miftake thinks would be neceflary to war- rant his fo doing. Such therefore mud, I think, be allowed to be rightful members, and as fuch entitled to fpecial church privileges ; though the fcruples, doubts and mifiakes they labour under unfit them for the privilege of full communion. There- fore though we have no concern with the half-way covcnarA^ whicU fome * Some liave thought tliat no adult perfonsareto I)e accounfed church members unlefs they couie into full coinnmnion. Dut our cir.irches have always been gencraJly of a difterent judgment ; ndniitting thufe v\ho pro- tefs faith, and a confent to the covenant, to fome privileges of external commimion for themfelves and children, though ihey (hou!d rut come to the Lord's fupper. The reafons on wliich theirjudginent and prafticeare grounded may be feen in ihe refultof the fynod at Boiionin the year 1662. Which are more largely diflcuded and defended by Mr. John Allen, Mr. Richard Mather, Mr. Jonathan Mitchcl. Whofe argument^ I thit^k luy« never been well anfwered, and I fer? not ho-.v they cao be, E 34 T'/;^' Rights and Privileges of Church Memhersy l^c» foine talk of, yet we dare not refufc to admit io partial cofnmunim orderly and righrful members, though by realon of their doubts or miilakcs tiu-y Hiould not appear actually ht to come to the Lord's fupper to their comfort and cdificatiun. j>ut wiihout dircuffnig this point, it is luppofed that feme who have i;ot a ri;^ht of adtual firncls for full communion may, as rigliiifcrl members, be proper fubjects o( J'.me I'peciai church privi- leges. But there are Tome further fpecial external privileges which belong to members in full communion : Some ordinances, to whieh fuch only may come and beadniitied; particularly theLord's Tjj^per, and izivinL; their fuffrage with the church in acls of go- vernment and difcipline, (not to mention the peculiar privileges of public ufiicers.) Alcmbers of this clafs are not only to be ref- pccted, loved and treated as difcipies of Chrill in charitable ac- count, but alio as more coniirmed and perfect members in fpirit- lial attainments. Thefe oblervations (hew that the fubjecl propofed to examina- tion involves fcveral diftin£t cafes which will require to be dif- cuffed feparately. Firft, Who are qualified according to the rule of the gof-* pel to be members of an inftituted church ? . Secondly, Who are qualiried for, and have a right to tne priv- ileges of full external communion ? Thirdly, Who have a covenant right to the inward fpecial blelTmg of Chrid, and the fane^ifying virtue and efficacy of the ordinances, in and with the outward adminiftration and ufe of them ? It is further to be obferved, that the external communion, which church members have with each other in gofpel ordinan- ces, is cirb.cr nrhvf or pajfive. When we voluntarily come and join with the church in ufmg fpecial ordinances, we have a^ive communion with them. But they who are only paffive fubje(S^s to whom fprcial ordinances or privileges are applied, as in the ad- minitlration of baptilm to infants, thefe have pajj'ivc communion. And this is alfo the cafe when any one is admitted iwto the church, or to anv fpecial privilei;e ; for admiffion is net the a6\ of the perffm admitted, but of ihofe who admit liim. Hence the right of external communion with an inAitutcd church confilU of two parts or branches. Firft, the right of pajfive ammuniony ^r o^ hcit:" admitted Tis fit fubjects to whom fpe- cial ordii\ances are to be adminifiered, or on w honi Ipecial exter- nal privilo<;es are to be conferred. This we ihall for dil^inction call a ri^ht of admijjion \ or a /////• to the privilege of being admit- ted, regarded, ar.d treated by the church as a proper lubjeil^ of external ne Rights and Privileges of Church Members^ Iffc. 35 external communion. The other branch is a right o/aSfive com- munion ; of coming voluntarily into the church, of ufing the fpe- cial ordinances and privileges which belong only to its members. And this we may call a right of acafs, or a warrant to come, to aflc for, a6^ively receive, and ufe thefe privileges. A title to admijfion^ and a warrant for coming are very differ- ent : They are annexed to different qualitications, and ftand on different grounds. A perfon whofe right of admiffion is clear and unexceptionable may have no right or warrant at all to come for, or ufe the privileges of a rightful member. Though a right of admiffion and of acccfs are both required to give one a full and regular right to the privilege of external communion, yet they mufl: by no means be confounded together : but confidered and deter- mined feparately by their proper rules and meafures. 1 (hall there- fore in difcuffmg the right of external connnunion, enquire iirll who have a riglit to be admitted, and then who have a right to come. SECTION XL Other Di/linSlions confukred* BESIDES thefe diftincf^ions, which we have propofed for tlic purpofe of reducing the feveral branches of this complicated fub- jefV to a proper train and method, that fo each part may be ex- amined without confufion ; there are feveral others to be met with in the difcourfes of thofe who have treated on this argument : Such as a vifihle right^ a right in the fight or account of tneuy contra- diftinj.*.;ifhed from a right in fight of God. On this 1 would obferve. That the gofpel Is the rule by which all rights to, or claims of fpiritual privileges are to be tried. If we judge according to this rule, as we ought to do, no rights can be vifible to us but fuch as are real. Nonentities are not vifible objects. Whatever is vifible either to the bodily or mental eye is certainly real, unlefs our eyes are in fault, and create their own objects. A vifible right then is not to be oppofcd to a real ojie, or confi- dered as of doubtful validity. It is founded in reality. It is by the rule of the gofpel annexed to certain qualiiications which may- be fcen by men. As far as it goes, it is as lirm as the covenant of grace, on which it is founded. It properly llands oppofed only to thofe rights ivhich are iuvifible to men, and aie not within their view and cognizance. ft 3^ TT'^ Rights and Privileges df Church Meniben^ l^c. It is only the rnht ofadmijpon which is vif:bU to the church, or of whicli they hi\ e a warrant to judge. And this hclon?^s reah'y to all whom the church ought to receive, be their inward cha- racter and fjuaiifications what they may. Whether fuch have a right to come^ ar.d adively take and ufc the privilege o^ members, the church knows not. They cannot difcern thofe inward qua- lihcations to whicli the right of acccfs is annexed. 1 he o.oor keeper? of the church are bound not to debar any from external communiL'Q who have this vifible right, this richt of adrmjjjoti ; but receive them as chriftian brethren in charitable account. And tliough the rule of the gofpel fhould be plainly laid before thofc v^'ho offer themfelves for admifllon to fpecial privileges, and it is the duty of fpiritual guides to afTirt them in examining themfelves, yet it mufl be left to every man^s confcicncc to determine, whe* ther he has a good warrant to take and ufe thofe piivileges to which he may be admitted. A vifible right to church privileges in the fight of men, judging according to tlierulc of the gofpel, is therefore not a merc/eemifig rig.hty or an appearance of doubtful reality. It is valid in the fight of God. 'I he adt of a church regularly receiving to com- munion thufe who have 2 \'i(\bk right, is ratified by Chrid him- felf, who fays, Suffer fuch to come-, and forbid them not. Who- foever recciveth fuch in my name receiveth me. But it is to be remembered that a vifible right, though real and valid in tlie fight of God and man, yet is no warrant for any one a6livt'iy to take and ufe any of thejpccial ordinances or privileges of the church. It is not a /w//and abfeluie r'lghi to them. It is only on« branch. The other lies out of the fight of the church, and is to be examined and np}>roved in the court of confcience. He who has a vilibleright, may indeed claim the privilege of living the doors of the church open to receive him, and upon his coming in, he is a proper fubjedl of paffive communion, that is, to be received and regarded as a faithful brother. But if he has not alio a right arifing from inwarfl qualifications, which no man can dilcern in anoth.cr, he can have no lawful acccfs a6f ively to take and uk the privltegfs of a member. Upon the whole ; if any by a vifible right to privileges mean no more than 2ifeming one, this ouglit to be of no more account v-ith mm, than it is in the Tght of" God. A, nullity will be re- garded as fuch, if it be judged of accordinc^ to ihe rule. If by a vifible right be meant a right connci'^ed xvitt? qualif cations difccrna^ lie by mcn^ which fecms to be the mof^ proper accejilation ; this, 9S far as it p:oes, is as real and valid in the fight of God, as it eyght to bv in \\\% account of men, '1 he fubjc*^ is, in the juft account The Right of Jdmiff.on into the Church. §f account of the church, and by the fentence of God himfelf, en- titled to admiiFion to external communion. Finally, if, by a right in the fight of God, be meant a full and ahfolute right to privileges to ufe as well as be admitted to them, this none have m the fight of the churchy which pretends not to difcern thofe inward quali- fications which are neceiTary to give one this right. In a word, though chriftians may, in the fight of God, have a covenant right to important privileges, which the church cannot difcern, yet I conceive that there is no vifible right which any one has in the juit account of men, which is not as good and valid in the fight of God. Perhaps the loofe way in which fome ufe this diftindion, of a vifible right in the fight of men, and real right in the fight of God, may have led fome unwarily to imagine, that the church can act only in an uncertain, conjectural manner, in judging who are entitled to external privileges, which is, I thmk, a miftalce, tending to fill the minds of chriltians with fcru- ples, and entangle them in inextricable perplexities. But if they attend to the rule of the gofpel, and regulate their judgment concerning the vifible rights of proponants by it, they need not doubt but that whatfoever they bind on earth is bound in heaven, and whatfoever they loofe on earth is loofed in heaven. Having endeavoured, in the preceding remarks, to give fome general opening to the fubje6t, I fhall next proceed to confider the federal cafes mentioned in their order. CHAP. IV. Of the RIGHT ^/ADMISSION into the CHURCH. SECTION L ^he Right ef Admiffton diftinSl from the Right of Accefs. — Vifihh Saints the Subjects of it.^^External liolinefs only properly f-'ifible,-^ In what Senfe imvard Holinejs may be Jaid to be Vifible, THE enquiry now to be efpecially attended to is, who have a right of admiffwn intG) the church ; who are qualified to have fome at leaft of the fpecial outward privileges of church membtrs con- ferred upon them \ The ^» TJje Right of Admijfion into the Church, The right of admiflion now enquired for, evidently means not the right of admitting into the church. It belongs to the churcli in fubordination to Chrill, miniilerally and declaratorily in his name, to admit or rcjcdl thofe who offer themfelves. Uut it is the right of being admitted to external communion^ or of having fpecial privileges conferred upon one, of which we are confidering who are riglitful fubjec^s. Since admilhon in this fenfe is not the aiSl of the perfon ad- mitted, but a paflive reception of a privilege ; the right in quef- tion is not a right to ad, or do any thing, but to have a benefit conferred. Indeed, no adult perfon can ordinarily become a member of a church without his own concurring act. And his being admitted is not fufficient to conftitute him a rightful mem- ber, unjcfs he has a right to do his part in concurrence with the church. i3ut this will be confidered in its proper place. Now there is an important difference between a right to acV, and a right paffively to receive or be admitted to a privilege, A right to receive, or poffefs a privilege, is the fame with a title to it. But a right to act is a warrant for doing it. A man may have a good title to privileges, though he neither knows nor believes any thing of it. But no one can have a war- rant to aft which will juitify him without being confcious of it ? All true faints have a covenant title to the privileges of the chil- dren of God, though fome doubt of ir, and believe it not. But no one can have a fufficient warrant for doing any thing while he thinks he has not. Our title to any benefit is not at all invaiivlat- ed, if we arc ever fo fully pcrfuaded that it belongs not to us. Uut a ivarrant or right to aui muff be approved in the court of confcicncc. Our title to gofpel privileges Is founded in the grant or promife of the new covenant to perfons qualified, whether we are confci- ous of having thefe qualitications or not. But a iiarrant or right to a5l arifcs from, and is always annexed to a fufficient reafon for afiing in the judgment of our own confcicnce, when rightly informed. \i then it be allced, who have a right to be admitted to external communion with an infiituted church, the anfwer muft be, they who have the qualifications to which, according to \\\z gofpel, a title to the privilege of admiffion is annexed. But ifitbcafked, who have a right or warrant to come into the cliurch, and take and ufe the privileges of external communion, the anfwer will be, they who have fufficient rccjom fo to (\o^ in the judj;incnt of their own confcicnce when rightlv informed. It is the firit u\' thefe enquiries which is now to be attended to. In anfwer to which, 1 would fay in general : All and only they whom the church, by the rule of the gcfpel, may and ought to receive, have a right of admiffion. And all ought to be received who The Right of AdnuJJion inU the Church, ^^ ^^'ho exhibit fufficient evidence that they are qualiiied for It. And I take it for granted by all, that vifible faints exhibit fufficient evidence of this, and {o have a right of admiiTion, except fome- thing fcandalous fliould appear in them, for which they ought to be debarred.* I (hall not now enquire, what caufes may be thought fufficient to bar a vifible faint of his rig-ht of admilTion. But ihali confine o my attention chiefly to this which feems to be the mainqueftion. Who arc vilible faints ? On which I would obfervc, A vifible faint is a fubjcvSl of that hollnefs, or faintfhip, zvhicb jnay be feen or difcerned by the church. He is not only a vifible pcrfon who is a faint, but it may be feen that he is a faint. This is not only vifible to God, and his own eonfcience, but alfo to his fellow chriPcians. We may here take notice, that that hollnefs which forms the charafler in queftion is a vifible qualification. It may be difcern- ed in another by a due ufe of human faculties. But here two enquiries occur, which will require a careful attention. What is that holinefs which is thus vifible ? And what is the vlfihility here fuppofed ? or, in what fenfe may it be feen ? It has already been obferved, that there are two forts of perfons, whofe real characters are often very different, who are in fcripture termed faints ; and that there are two kinds of holinefs, which give them this denomination. There is an internal and an ex- ternal covenant dedication to God. An inward purity of heart, and an outward fanctity exhibited in words and behaviour. The one fort are faints outwardly, the other are faints inwardly. This diftinftion is authorifed by the Apoftle. *' He is not a Jew, who is one outwardly ; neither is that circumcifion which is outward in the flefli : But he is a Jew who is one inwardly, and circum- cifion * This limitation feems necefTary. Vifible faints may be fo ignorant, or erroneous, or diforderly in their converration, as to be unfit to haveadtivc communion with a church in {pecial ordinances, till they are cleanfed from thefe flains nnd defilements. It is not every blemifh in a man's char3(5Ver wliich difqiialifies for admifllon into the church. Nor can it be concluded that a man is n«t a vifible faint merely from his being fcandalous, fo as to be at prefent unfit to be admitted to communion. There may be manifeftevidencesof real faintfliip, notwithflandinc;, and rational and fcrip- tural grounds for charity. We are not bound to admit all to communion for whom we may and ought to exercife charity. Tiiough none fliouldbe admitted but fuch as are faints in the juft account of the church, yet fome who are to be reputed faints, may yet be juHly debarred. The door of the vifible chiuxh is indeed fo wide tjiat niany have a right to be admitted, who will be excluded from the church in heaven. And I trull that the gate of heaven is alfo fo wide, that fome will be received into thofe blifsful nianfions who were unfit to be r«»ceiv'.'d to external communion with an inftituted church. 4© The Right of Jdmiff.on Into the Church, cifion is that of the heart." The Jews were faints, or a holy people outvjardly and in the letter ; and as fuch were tlie fubje^ts of the outward circumcifion, with the other outward ordinances, and privileges of the church under the Old Ttilament. But they oniy were the fpiritual feed of Abrah.iin, a holy people, in that more iirjportnnt fenfe which the ApolUe has in view, who were Jews inwardly, and circumcifed in heart. Now fince external and internal holinefs are different qualifications, and an outward anti an inward faint are different characters, the queAion is, what kind ut holinefs inu/l be vifible to the church in anv one, to de- nominate hiin a viliblc faint ? Is it external, or internal faintlliip, which mull be vi/ible^ to give him a light of admiffion ? But before we proceed to the refolution of this point, it will be needful to explain and ftate what we mean by the vifihll'ity of holinefs or faintfliip : Or in what fenfe, the qualifications which form and difcriminatc the character of a vifible faint may he jeen, i\x\ object is faid to be vifible in the ftritfteft fenfe when it may be feen, or perceived by the eye. But as we commonly ex- piefs the faculties, afts or operations of the mind in terms and phrafes borrowed from bodily and fcnfible things, fo things are faid to be vifible to the mind, when they may in any w ay be dif- cerned or known by us. And the feveral inlets of the mind thro' which it receives its information are figuratively termed the eyes of the mind, by w hich it fees objects. Senfible objects are faid to be vifibie to the eye of fenfe. Some truths are immediately vifi- ble, or felf-evident to the eye of the mind as foon as they are clear- ly underftood. Some truths are vifible to the eye ofreafon^ as being demonfirable from the difcernable connection they have with fomc known truth. Tlius the being of the invifible God may be clear- ly Jeen from the works of creation. Some truths are vifible to the iye of fait h^ being confirmed by the tefiimony of Gcd. Thus Abrahnm by faith/mc the day of Chrilt afar off, and was glad. But let it be oblerved, that nothing is vifible, properly fpeaking, but what is true and real. That which is not, cannot be feen, either immediately, or by means of any fure connection, with any other truth, if the evidence we have of liiecxificncc of arvy thing leaves ii doubtful whether the thing fuppofed has any exifiencc^ if we can only form a conjectural opinion from it, it would be, I think, a harlh carnchrefis to fay that it was an object that could be feen by us. If we have not light enough to afcertain the real- ity of a fuppofetl object, there is not enough, to n»ake it vifible. Now, if nothing be vifible, but what may be feen, and if notic- ing can be feen, iinlcfs there bo light enough to afcertain its reali- ty i it fcc.^ls to be at Icart an improper way of fpcaking to oppofc a vifibk The Right of JdmtJJion into the Church. 41 a vifible faint to a real one, as was before obferved. How that can be feen which Is not, or whofe reality cannot be difcerned, I * iindcrftand not. But if a viable fiint be one who may be feen to be a faint, if vifible holinefs be holinefs vv'hich may be feen^ and whofe reality may be afcertained, it is evident that it is external, and not inter- nal holinefs which forms the character of a vifible faint, as fuch. It is the vifibility of this, and not of inward fanftlfication, which gives a right of admiiTion into the church. For it is external holinefs alone which is vifible, according io the explanation which has been given. Holinefs of heart is an invidble qualification, as is generally taught in the reformed churches. It is the ornament of the hidden man of the heart : A new name, which no man knoweth but he who receiveth it : It can be feen by him only who can fearch the heart. It cannot be difcerned in another by the eye of fenfe, by immediate intuiti- on, by reafon, or by faith. Its reality cannot be made vifible, or afcertained by any evidence we can have accefs to. It has not a known, and certain conne^lion with any thing difcernable by us. Now, if inward holinefs be not vifible to the eye of man ; then it cannot be the vifibility of this which gives any one the title of a vifible faint, and a right of admiffion. Nor is there any fuch character as a 'v'fible faint i?i heart. To fpeak of one as being vifi- bly, that is, outwardly gracious, circumcifed in heart, feems to be as improper, as it would be to fay that he was vifibly polleft of an invifible qualification. It muft be the vifibility of that holinefs which is vifible, that is, of external holinefs, which denominates a vifible faint, and qualifies for admifiion to external church com- munion. Some have thought that there is but one fort of holinefs, or faints fpoken of in fcripture.* But if there be any fuch charafler as a vifible faint, if that holinefs v^hich forms this charain. 'J he rule and evidence by v^•hich haiity is to jiidgc, are dcfigned to diredt chriilians how they are to rcgnrd and behave tcjwards nun in this world ; but not to cn.il)le ihem to Icarch and know what is in the hearts ot each otiur. Whether The Right df AdmrJfioH into the Church, 4,3 Whether then we fay that outward holinefs forms the charac- ter of a vifible faint ; or that it is the vifibility of inward fanctiti- cation in tlie eye of charity which gives one this denominaricn, it comes to the fame thing. For outward holinefs is the evidence, the only evidence of grace which the eye of charity can difcern. It gives inward fandiifi^^hon all the vifibility it has in the view of the church. Every outward faint is to be reputed a faint in heart, judging of him by the rule of charity, though we doubt not but many fuch will be found to have been really hypocrites. But the judgment of charity will be further confulered hereafter. There is yet a third notion of vifibility which requires to be no- ticed. Vifibility is fuppcfed to be the fame with the appearing of a thing to us, to our apprehenfiOn, judgment and efteem. A vif* ible faint is one who feems, and is judged by the church to be a faint in heart. And fuch only ought to be admitted by them. But i conceive that, to be a viiible faint, is a very different thing, from his feeming, appearing, or being judged, or eileem- ed by others tiD be a faint in any fenfe. It is one thing to fay that a thing can be fcen by us, and anotlier to fay that it k fecn, or appears, or feems to us. Viiible faintfhip is a qualification 0/ the Jubje^i, which maybe difcerned by another. 13ut the appear- ance one makes in the eye or viev; of another, is nothing but the epprehenfion, judgment or opinion of him who thus judges. A man may be a vifible faint, though he may not fo appear, or fcem, or be judged by the church. And he may feem, and appear, and be judged by them to be a faint when he is no faint in any fenfe. If the eye or judgment be not faulty or irregular, a vifible faint only will feem, appear and be judged to be an external faint, and reputed a faint in heart in the judgment of charity. But it is the dijcernable qitalifuations of a perfon, and not the difceryimcnt of the church, not the appearance he has in their eye^ not the idea, or notion they may have of him, whether light or wrong, which confhtutes a vifible faint, and gives a right of ad- miffion. The reafon why one appears, or feems to another to be fuch a perfon, may be prejudice, partiality, judging by 3 wrong rule. But can any think that our right to chriftian privi- leges depends on thefe things ? Whoever exhibits, or holds up to view external holinefs, cr, which is the fame thing, credible fufficient evidence according to the gofpel that he ought to be charitably reputed and received for a true faint, fuch a one is a vifible faint, and has a right of admi/lion, however he may feem or appear to any. It is not the apprehenfions of others, but the qualihcatjons of the proponant, or the fuftkient evidences in hij favour, duly exhibited which give hiin a right. We 44 7'/\' Right of MniJJhn into the Church, Wc mufl not then confound the vifibility of an objc(5\ with the fenfc of the beholder, or with the apprchcnfion cr judgment he forms cf it. U" this be confidcrcd, 1 think it is not true to fay that to be a vifihlc faint is the fame as to appear to be a real faint in the eye that beholds. That none ought to be admitted but thofe who appear, and arc judged to be true faints, ^hot it is needful that a church have charity for one, or fuch a favorable notion of him, in order to their receiving him, or having a right or warrant to receive him. It is indeed the duty cf the" church to judge charitably of all who exliihit external holinefs. Thcfc have a right to the charity of the church, as well as to be receiv- ed to communion. But furely, a church having charity for one is not what makes it their duty to receive him. They ought to receive all for whom they ought to have charity (except fome accidental bar lie in the way.) And they ought to have charity for all who hold forth fufficient fcriptural grounds for it. And external holinefs, according to the gofpel rule, is fuch evidence of inward fandiiic:;tion as gives fafiicicnt grounds for a judgment of charity. SECTION 11. ^le V'lfwiTiiy cf invjari SanHficat'ion^ and the judgment of Char U^ further opcmd and jiated, AS it is by means of light that outward objcifis are viHble to the eye, fo it is by means of evidence that the mind can difcern what is truth, with refpe£l to thofe obje<^ls about which it is oc- cu{)ied. " Whatfocvcr doth make manifcft is light." Though nothing is properly vifible but what can be certainly fcen, and To really exifts ; yet fuch are the relations and connex- ions which things have among thcmfclves, that wc may, from the things which are imnhduUtly fccn, be certain that ether things cxifl ; and alfo that it is prcbahlc^ credible^ or pojfhle^ that other things arc, cr will be, of whofc exillence yet we cannot be fure. And though wc cannot be certain of the reality of thcfe, yet the prohahillty^ craidility or pnjfibility cf them may be known and plainly perceived. As we have no certain evidence of Inward fan^^ification in an- other, no more can be difcerned than fallible figns, which give us rcafon to hope, and judge it probable or credible, that fuch a one is a faint in Iieart. This is all the vifibility which grace has in the eye of ch?.rity. And the judgment mu(\ keep pace with the evidence on which it is grounded. The one is as doubtful as ihe other, >Vhocv€^ The Right of AdmiJJion into the Church. 4'^ Whoever exhibits external holinefs, exhibits ail l!ie evkknce jof inward fanaification which one mia can difcern in anoiher. And though this does not make it certain that the fubjed is a true faint, yet he is certainly a vifible faint. And the rule of the gofpel, according to which the judgment of charity is formed, requires that every vifible Taint be reputed, received and loved, as a true difciple of Chrift. When a man is admitted into the church as a vifible faint, he is admitted as one who gives credi- ble evidence that he is a faint in heart, and is by the rule of charitable judgment to be reputed. The judgment of charity in favour of any one is not an ahfi- kite judgment that he is certainly fincere ; but only that he exhib- itf marks or evidences of it. And therefore, according to the gofpel rule, is to be fo accounted, reputed and received. But it is ftill undenlood that the rule and evidence upon which th^ judgment of charity is formed, leave room for doubt, whether a great part of thofe who are to be thus reputed, may not be un- found. To repute one a good man, according to tlie common acceptation of the word, is not the fame as abfoluteiy to believe that he is fo ; but it is to prefume that he is, and carry ourfelves towards him as if he were fuch. Every one is to be reputed honeft, fo long as he behaves viflbly in confiltency with fuch a charaa-er. And yet when we confider how many who have fuf- tained fuch a chara^er for a time have forfeited it and become infamous ; it would be an irrational credulity abfoluteiy to believe every man to be honed who is of a blamelefs converfation. So every vifible faint is to be reputed a true faint in charitable ac- count. And the judgment of charity is rational, while it pro- ceeds according to the rule and evidence upon which it is to be formed, though we know that this rule and evidence give no certain difcovery of the inward charaaer, and fpiritual ilate of men. Nor are we required abfoluteiy to believe further than there is fubftantial evidence to fupport us. And there are many of whom we have no reafon to doubt but that they are vifible faints, and to be reputed and received as true faints, while yet vve may have reafon to doubt whether they are fincere, and to be jealous over them with a godly jealoufy. It belongs not to the judgment of charity to determine, ^hzt degree of evidence external holinefs aflbrds of the reality of in- wa^rd fan^ification. We know that it leaves us in uncertainty : It does not exceed probability. But whether it amounts to a preponderant probability, I think cannot be known, unlefs wc could know whether the greater part of vifible faints were fincere. If this were fuppofed, thc^ probability would preponderate in fa- vour of each particular perfan. There would be more rcalon to '• ■ ■ • ' • hops 4-^ T'A^ Right of Adfjv.Jfion into the Church, hope he is fincere, than to fear the contrary. Hut if it were fup- poicJ ihat the greater part of vifible faints arc not fincere, the probability would preponderate againrt the feveral individuals. But though it may be known who are vifible faints, yet we know not what proportion of thefe arc fmcere. For ou-^ht that we know, the greater part of tliofe who give the lowcll: evidences of fanclificatron may be faints in heart ; and we know not bat that the greater part of thofe who give the bell evidences of their fincerity may be hypocrites. If wc cannot know whether one is a vi.Gble faint, till we know v/hether tliere be a preponderant probability that he is fincere, I think we fliall never be able to determine this till the day of judgment. 'i'his, I imagine, will found like a paradox to fome : But let it be examined. 1 afk then, what external evidences can be de- pended on as a proof that it is moli probable a perfon is a faint in heart. Let a fcriptural rule, with marks, belaid down, by which this may he determined, and it (hall be attended to. For my part I know of none. And if the fcriptures will not furnilh us with rules and marks by which it can be known which way the probability preponderates in this cafe, much \z{s can experience and observation help us to them. 1 here are fome profefTors indeed wlio commend the-nfelves much to our charity. But who can fay how many of thefe may be unfound ? There are others v.ho appear to us not to adorn their profelFion as they ought : They have fcandalous blemifhcs in their cha.acler. But how many of thefe may, notwiihflanding, be the fubjeils of fanctify, ing grace, we (hall never know till the day of revelation. Jf wc have no rule by wliich we can polfibly determine whether the evidence in favour of any one amounts to a preponderant proba- bility, how vain muft it be to pretend to make this the meafure aful flandard of vifible faintlhip? Or muft this be determined by the mere conjedures of cliriftians, undireckd by any rule, or by fuch arbitrary ones as they may form to themfclves ? This no one will pretend. J conceive then, it is as impolFible for us to fay, upon any certain grounds, what vifjble figns of grace maka it more probable that any one is a true faint, as it would be to fay what outward marks would make this certain. W^hat per- pk-xiug doubt muft we be in, if we make it a rule to admit none litto tiie church till he exhibits fuch evidences of linccrity as for the mol} part fail not ? When we know not whether any vifible qualifications make it probable, in this knic, ih.it any one is fin- ccrc ; andean only guefs at random, or according to our own fancy i and arc never like to know, as long as v>c live, whether wc have gucflcd right in d,ny one iulUiK^J. Thu Right of Ahmjjlon into the Church, 47 But though we know not whether the greater part of the vifi- ble faints are fincere, whether external holinefs be a preponder- ant probable evidence of grace in general, or in any particular inibnces, yet if we attend to the rule of the gofpcl we may know whoare vinble faints, and that they are all to be reputed, receiv- ed, and loved as the true difciples of Chrift. This is the judg- ment of charity ; which without intruding into fecret tiiings which belong to God, or indulging precarious conjeifiures Vv'itha ra(h curiofity, proceeds all along upon fafe and fure grounds. We judge according to the rule and evidence though we know that this rule was not given, to enable us exaRly to dillinguifh be- tween true faints and hypocrites, or to determine whether the vifi- ble church is chiefly made up of the former or the latter of thefe charaaers ; or whether the evidence of inward fandtificalion which arifes from external holinefs amounts to a preponderating probability. Some indeed give much greater evidence of fincerlty than ethers ; ana we may fay in a comparative view, that it is more probable that an exemplary prof<^iror is fincere than one who does not adorn hi% profeffion. But to fay abfolutely that it is, or is not moft probable on the whole that either the one or the other is, or is not fincer©, is, 1 think what we have no rule, or fufficient evidence to warrant us to do. I might add, that if it were known in general (which it is not) that the greateft part of vifible faints are in fincere, or if that were fuppofed, which fome have too rafhly aflerted, that not more than one in ten were faints in heart, and confequently that out- ward holinefs was not fo much as a probable evidence, (in the common acceptation of the phrafe) yet charity and equity too would oblige us to repute and treat each vifible faint as a good man. For furely it would be contrary to all equity as well as charity to judge and treat any individual, as a wicked man, while nothing appears in him which would prove liim to be of fuch a character, though it were ever fo certain that the greater part were wicked. We may have reafon to think that the greater part of mankind is vicious; yet each individual is to be prefumed and reputed to be hoHcft, till the contrary appears. If this be thought an unreafoi^able rule of judging, 1 would afk whether it would be a better rule not to have charity for a vifible fiint or admit him to the connnunion of the church hecaufe there arcfo many hypo- crites that the preponderant probability isagainA each one in par- ticular ? Would this favour of charity, or of equity ? In judging of any one t, ■) law of charity we are to judge merclv frym what^appears in hi?n, and not from what has appeared ^8 The Right of Adm'ijjion into the Church, in others^ how mnny focvcr, who have dcflroycd tl.e credit of ail evidences in their favour which once appeared in them. Proba- bilities or prefuinplions, ol' an unfavourable afpc(ft towards pro- fdiions in general are not admitted as evidence againfl an indivi- dual. 'I'he vifib'.e defection of lb many who once were vifibie faints has induced fome to think, that mueh the greater part arc not (incerc, as has been faid j and it may well awaken our fears for ourfelves and others, leit after having had a place in the vifible church we ihouM have our hnal portion with hypocrites and un- believers. But tiie luJe of charity allows us not to think evil of any, or judge unfavourably of them, for the t'^iults of others. Notwithllanding what has been faid, 1 grant that the evidences of fmcerity which fome exhibit greatly overbalance whatever /';; ihem may have an unfavourable afpCvSt. When in judging of the eharasSter of a profefibr, wc have, as the rule of charity requires, laid afide all prcfumptions or probabilities arifing from the falling away of fo mr.ny in the day of temptation, (which miglit render the intcrrrity of each individual fufpected) and cliimate his chi- ratSter m'erely from what is vifible in him^ it may be very plain, that he gives more evidence of finceiity than hy^crify. And we might fay fro?n what ii vifible in him^ it appears mort probable that he isfincerc. And I think ncne ought to be accounted vifi- ble faints in ivhoni there are not vifibly preponderant grounds of hope. And yet if it could be proved from the fcriptures, or from cbfcrvp.tion, that the greater part of credible profeitors endure not to the end, but are only temporary believers, this would turn the balance of probability the other way, when the whole evidence was collcfted and fummed up from every quarter. Indeed, as was faid before, I know not but that the grenteft part of vifd)le faints may be Cncere. What proportion of them is converted we arc unable to determine. Arid I think v.c had better not pretend to form and give out our conjeclures and opin- ions upon matters of which wc are fo ignorant, or vainly pry into (jod's fccrcts. However, there is no inconfillcncy in fuppofing that there may be greater evidences of fmcerity than of hypocrify in eachvfi'c'Icjftinty though it were at the fame tinie fuppolcd that the areater p;irt are hypocrites. For the evidence wc may have of the hypocrify of others, how many f^ever, appears not in thcfe of whom wc judge charitably. It is collected from dilierent quar- ters ; and is not the evidence upon which thejudgiDcni of chari- ty proceeds. It may be a.^cd, can tlierc be a vifibility without and againft probability? Or c::n lliat be pf^^^^^le which there is rcafon to thii.k is iTiorc liUl} not to be iri'' "^ J anfwer — There muft be more Tlje Right of Admijfion Into the Church, 4^ more than probability, even certainty of the reality of whatever is properly vifible. And fince we have no certain evidence of the reality of inward fan6liiication in another, it is commonly held to bean invifible qualification. But if we take the vifibllity of fan£lifying grace in that impro- per fenfe in which only the notion can be admitted, it means no more than fuch uncertain evidence as the judgment of charity is grounded upon ; which makes it not only probable, but certain that the perfon who exhibits it is to be reputed, received and treat- ed as a difciple of Chrift. But whether the greater part of thofe who hold forth this evidence are difciples indeed, and fo whether this vifibility amounts to a preponderant probability, we are not able to determine. And if it be thought improper to term that evidence probable^ which may yet be fuppofed to fail in moft in- ftances ; I am not concerned to defend the propriety of ufing the phrafein this manner; a phrafe not found in the fcriptures in any fenfe, but coined in the fchools. But this fenfe, however impro- per it may feem, is, I conceive, the only fenfe in which it can be truly faid that inward fandtiiication is vifible to the eye of charity by probable figns or evidences ; fince we know not how often thefe figns may fail. But would it not be foolifh and contrary to common fenfe for a prince to admit thofe into his houfhold and armies who he has reafon to think may be enemies and traitors ? Can it then be ra- tionally fuppofed that the rule of admiflion into the church is fuch, as that more unconverted perfons, enemies in heart, may be regularly admitted, than true converts ? I anfwer. It is certain that the rule of admiflion is fuch, that fome, yea many unfanftified perfons may be, and are regularly admitted. All the congregation of Ifrael wereadmitted, or (which is to the fame effcB:) recognized as members of the vifible church by God himfelf at mount Sinai : Yet who can fay that one in ten of them were faints in heart ? The children of believers are all reputed faints, and as fuch have a right of admilllon; yet we are not fure that the greater part of them are inwardly fan£rificd from the womb, or even afterwards. Nay, it is not doubted but that many, no one knows how many, credible profefibrs, who muft beadmiited according to the rule, are unconverted. And if this feems to us a foolilh rule, which will be likely to operate to the great danger and detriment of the church, by filling it with members inimical to its true interests, let it be remembered how- ever that it is the foolininefs of God, v^'hieh is wifer than men, whofe ways and thoughts are high above ours, as the heavens are G It 5D The Right of Adm'iJJloH into the Omrcb. It is v.enk indeed to argue ngainll the v.irdom and firnefs 0^2 rule of adminion into tlie church, becaufe it would be iir.pro- p^jr to be obferved by a prince in forming his army, or family. A prince would not willingly have any w):-> are not really as well as fecminsly loyal. Hut it is the will of L-^'d that many be admit- ted into the church who are not in heart friends to him. And if the greater part be of this character, can we imagine that the true interelis of Chrifi's kingdom arc in any danger, while Chrift h.us )iis enemies as much in his power as any, and can ufe them as his inftruments, or rellrain them, or make them his willing pco* pic, or cut them off, whenever he pleafcs? VV^c may imagine it v^ould be bell: to have a rule, by which we n^ii^^ht he able to diAinguKh characters fo far at Icaii, as to Iccurc a good majority of true faints in every church. And i know not but we have fuch a rule : Nay i believe we have, if fuch a rule be bell. Some rhir.k it would be very defu-ablejf they could kc^p all hvpocrirPs our, and admit all true chriilians ; tliat fo church iri'jmhers mit^ht have little to do with one another but to enjoy thendclves, and keen one another warm and comfortable, undif- tujbed by perils among falfe brethren. I doubt not but that Chriil could, if iie had thnr.ght tir, have furnilhcd his churches with fuch rules, and gifts of difcernment, and have {o guided and influenced them in their determinations and condud, tliat not one hypocrite Ih )uld be able to creep in. But fmce he has not done it, we may be certain that tlic ends he had in view in tlie inflitution of viuble churches would not be fcrved by rtriclcr and more diflinguilhing rules than thofc we have. If we laould im- agine that we could, from our experiences, obfcrvations, and phi- lofophy, fpin and weave iiner feives than that coarfe riddle which the gofpel has provided ; it would not be lawful for us to regu- late our conduct by any rule but that of the gofpel. It is not th« will of Chril% nor for the intereft of his kingdom, that churches be more pure than a due obfervance ot his ordinances will keep tii«rm. 'rhe houfe of God needs vell'cls of wood and earth, as v^cll as of gold SiWsS filvcr. Who knows but that the dcor of ihe claich is made io wide, that many unconverted perfons entering n.iiihr have accefs to gofpel ordinances, and by them be favingly turned to (jod r Who knows but that it is the def.gn of Lhrilf, tlKii there, diouid be fuch in tliC church as (hail fuinifh ficijuent cccafions foruf.ng the ordinances of dircipline,t hat fo they may not fmk into dcfuctudc ? Th-i chuiches be kept watchful, and (liew their zeal in reproving fcandaluus offences, and their charity in reltoring with the fpirit of meeknefs fuch as are overtaken with a ffiuit. Or if liny Ih.guki tv^^iain incorrigible, that oihers may be awakened Tlje Right of Alnujfion into the Church. S'f tawalcened and warned by fuch examples to take hecvl lert they fall ? If we wi(h to fcrew up thegofpel rule a whit (Iraiter than it ftands, if we refufe one unconverted perfon who is regularly ad- admiflible, we counterwork. Chrift's ends ; and have reafon to expect that we {xxaW be frowned upon, as thofe fecm to have been remarkably who have pretended to form pure churclies. It may alfo be thought that brotherly love could not ration- ally be required of, and ex^-rcifed by Chriilians towards any but /uch as give at Icall preponderant evidence that they are inv.ard- iy fandified. But 1 alT^, How can we poliibly divine v.'hether any one has fuch figns of grace as feldom fail, when we know not what they are, or whether any fuch figns are vifible to us ? But the rule of charity is plain and certain. Whoever exhibits external holinefs (what that confifts in will be. afterwards confidercd) is to be re- puted, received and loved as a difciple of Chrift for hisiake. He has that mark of a difciple, which Chriil: has appointed as a crite- rion of thofe whom he would have us love, and treat as belonging to him. Many of thefe are not difciples indeed : How many Vv'a kno*A' not. But in receiving and loving therA all we obey his command, and teftify our love to his name ; which he accepts, a-s if we had received him. And ihall we deem it impofuble cr unreafonable to have brotherly love for one who has thofe marks of a difciple of ChriO", for which he requires us to have a ferveat charity towards fuch for hisiake? Who profeffes and behaves like a true chriftian fo far as we can difcern ? Shall we fay that fuch a one is an unfit object of our charity, unlcfs we had higher ^evidence of his inward ftate than Chritl has thought fit to give us ; and knew that the greater part of fuch are fincere ? If any can prove that viiible faints are, for the moft part, inwardly fantlified, we (liall rejoice at the inforn:iation, it being better than the fears of many. Upon the whole, fince we have a rule by which It may be known who are vifible faints, and that all thcfe are the objects of our chridian charity ; and (ince v.'e know not whether the great- er part of vifible faints are inwardly fo, and find no rule, by which we can determine certainly who have, or who have not, on the whole, a preponderant probability in their favour ; we (hall but perplex ourfclvcs in vain, and make the gofpel rule ufelefs, if it mufi: firft be determined moil probable that a perfon is a faint in heart, before it can be determined that he is a faint outwardly. We may know that the children of believers are vifible faints, and are proper fubjecis of bciplifm, and are to be received as be^ longing to Chrift. But \vc fnould have an infnperablc tafk, if we muit 52 ^ke Right of Alm'iJJlon into the Church. muft firft prove it moft probable that each one is inwardly fanc- tihcd, before we could determine he was a vifible Taint. We niay know that profeffed chriftians who arc not fcandalous are vifible faints, and objects of our charity j but how we can know that the greater part of thefe are fincerc, and {o that the greater pro- bability is in favour of each profcfTor appears not. If we would take the rule in its fimplicityjandacquiefee in the evideiice we are to proceed upon, our way would be plain and fafe. i5ut when ■we fancy that the judgment of charity ought to proceed upon higher evidence, and fet about refining upon the terms of com- munion, and draining up the rule foas to comport with our pre- conceived notions of probability, and fatisfactory evidence, and think a majority of true faints in each church is nccelTary that the jntereHs of Chrifl's kingdom may be fafe, no wonder if we get embarralTed, and our way is fo dark that we know not whether we go right or wrong, but can only grope, and guefs, and pre- fume. i have infixed the more on thefe obfervatlons becaufe, if they are jufi, they arc, I think, of importance to be attended to in pur- fuing the enquiry in vvliich we arc engaged, and may help us with more facility and fatisfaction to refolve the points which ftill re- main to be difculled. SECTION III. ^hot a credible Profejjion of Chri/iianity conjliiutes a vifillc Saini,"^ TPljat Profejfion is credible. THE rcfult o^ our enquiries, fo far as we have proceeded i5i That vifible faints have a right of admifllon into the church. That vifible faints may be feen or known to be fuch, being the fubje£ls of that holinefs which may be fccn, and which is tiiere- fore an external and real qualification. 7hat though it is not a certain evidence of inward fandtification, or that the greater part of vifible faints are fincere, yet it is the fole, credible and fufnci- cnt evidence, u|X)n which, according to the rule of the gofpel, the judgment of charity proceeds, in reputing and regarding any as ChrilVians, and gives fancHfying grace all t!ie vifibiHty which it has in thejuft view of others. Hence it is obvious to fee, that // is mt the reality^ hut the fgns cr evidences of grace which give one a right of admiflion. Not the certain evidences thcronf, or fuch as are known to amount to a preponderant probability in favour of the whole cdllcchve body of The Right of Admijfion into the Church, ^^ of vifible faints, or of each particular perfon ; hxit fuch evidence as the rules and exa?riples in the New Tcjlamcnt point out or require. We need not trouble ourfelves about the proper fignification of the fcholaftic terms vijiblc^ probable^ credible. All v.e have to do is to find by what rule and evidence the ApoHles condudied ihemfclves in admitting members into the church ; and may leave it to others to call it by what name they pleafe. The point now to be enquired into is, what is vifible or ex- ternal hoiinefs, and wherein does it coniift ? Or what are thole credible evidences of fandlifying grace which give a right of ad- miiTion ? It has been obferved, /to outward hoiinefs, or (if any chufe rather to call it) the credible evidence of inward lanJlification, is a real character or qualification, and not a mere appearance of fomething whofe reality is doubtful. 'J hat it gives thofe the de- nomination of faints in whom it is found. And that it compre- hends all thofe figns of grace, which can be exhibited to, or dif- cerned by the church. But this is not fo to be underftood, as if one were not a vifibls faint, unlefs he fhould exhibit all the figns of inv^ard fan6liiica- tion, which the church is capable of difcerning. For fome vifi- ble faints give much more evidence of this tiian others. Out- ward hclinefs appears in very different degrees. Nothing more is required to conftitute an infant a vifible faint, and rightful member of the church, than the relative qualifica- tion of having a believer for its parent, and fo iiaving an intereft in the covenant, in which God has promifed to be a God to his people and to their {^tA, For if the root be holy, fo are the branches. And if thofe promifcs of fanclifying grace, which arc made indefinitely to the children of the covenant, that the I>ord will circumcife their hearts ; that if we believe on Chrifi: we rtiall be faved and our houfe, of which their baptifm is an outward token ; thefe promifes, together with the fpecial external privi- leges granted to thofe who arc under the outward adminifiration of the covenant, are a foundation for a charitable ho|;e, that in- fant members are the fubjcifls of fand^ifying grace ; or however, that in God's ov/n time he will vifit thein in mercy, and pour out his fpirit upon them. They are the fubjccls ef relative fed- eral hoiinefs, being feparated and dedicated to God by his cove- nant. And charity is to prefume and hope the beft, upon the grounds held forth in the promife which is to us, and to our children. Su4:h an infant is as really a vifible faint, and as right- fully a member of the viiiblc cl'.urch, as the mcfi exemplary adult chrilVian ; though much greater degrees of vifible faintn)ip may gopcar in the latter, and charity may have gicuiids of more con- fidence 51 ^Je Right of AchntJJlon into the Omrch. ' * fi !cn:c concerning one, whofc profcfTion and life expreflcs purify of heart, than one in whom federal holincfs only can be difcern- ed. But it,is the reality of vifible faintflVip, in how low a degree focver, which gives a right of admiilion ; though higher degrees carry Wronger evidence of inward ran;!?iiiicaiion. However, the higher degrees arc no infallible evidence ^ and the loweft arc a fuilicicnt ground for charity. But a credible profeffion of tlic chrlftian religion is ordinarily ncceffary to give the denomination of a viiible faint, and a right of adir.ilTion, to an adult pcrfon wh.o is not an actual member : Yea, it is by abiding in, and holding fail their profeffion, that chriillans maintain the charailcr of vifible faints, and a right to continue members, and ufe the privileges of fuch. This, 1 con- ceive, is the qualiiication which brings one under the bond of the covenant, and entitles to admiiTion to the privileges of its external adminifiration. To this, external federal holincfs is annexed. This is the evidence upon which charity reputes profefTors to be true dlfciples of Chrift. Nor do I find any tiling necelTary -o give one a right to be admitted a? a member of an inlliruted church, beiides a credible profeflion of affent and confent to the gofpel. A con- verfation anfwerable to our profeflion is indeed neeelTary to main- tain the credit of it, after we have taken it upon us. Repentance of former mi'carriages, and refolutions of future obedience, arc alfo to be profefTed as ciTeniial branches of chriflianity. But it appears not that the adtniflion of any profeflior was held in fuf- pepfe by the Apofllcs for one hour, that he might prove the fm- cerity of his faith by a courfe of obedience. So that though ex- ternal holincfs, if defcribed in thofe more eminent and advanced degrees in which it fometimes appears in chriilians, would include all thofe cxprefTions of faith, and of the graces /ind virtues of the c!;nflinn temper in the life, by which they (hine as lights in the world ; yet if we confidcr it in tl;e decree in which it is ncccilary to confiitute an adult vifible faint, and qualify for admilfion into the church, it confifls, I think, as was faid, merely in a profcifion of chriflianity. If this be admitted, which perhaps will fcarcc be denied by anv, the great point to be attended to is, what is a credible pro- fcliion of chriflianity r Or what protcfllon appears to be ncccfl-jry niid fwfHcient, according to the rule of the gofpel, to denomimte ic a vifible faint, to give him a right of admiflion, and the vliurch* .1 warrant to receive him as a member, and a proper ob- ject of chriflian charity. And our care thould be to avoid ex- tremes on each hand j and flatc the rule fo as that it bo not to* ilrait, nor too loofc. It the Right of Adimffion into the Church, 55 It will, I think, be granted by all, tliat it is not fufiicicnt for a man to lay, in a general indetinite way, that he piofeilcs to be a chriftian, and to believe tliat the Icriptures arc given by God, to inrtru6l mankind in the concerns of religion. There have been fome who have called themfelvcs chriftians, who yet were vifibly of a religion as different froin that which is plainly tauglit by Chriil and his Apoftles, as can well be imagined. It is need- lefs to confirm this by inlhnces. And though we need not judge the fpiritual flate of thofe who appear to be grofsly and fcanoHl- oully corrupt in their principics, yet we may judge them uniit for church communion. Again. A particular and exprcfs profcfTion of aiTent and con- fent to every article of the chriJllan religion, as contained in the New Teftament, is not neceffary. Chriftians in general have notfufficient knowledge to underfbnd the whole fyftem of chrif- tianlty. There are many points in which they have not yet been inflructed, or concerning which they may be in doubt. From the accounts we have of the profelfions, upon which the Apollles received perfons into the church, it would feem that 3 very brief and general confefHon of faith might be fufiicient. k fhould however be underflood to imply the capital, or mofl fun- damental articles of chriftianity, faith in Chrift, repentance to- wards God, with refolutions and engagements of obedience to his commandments and ordinances. But, however, 1 think it appears not from the New Teflament that an explicit and formal profeiTion of all the fundamental articles of the chriflian religion is neceffary. We may charitably prefume, as the Apoftles fcerni to have done, that men do in a good meafure underiiand and be- lieve fuch points as are not called in queftion, but are commonly owned by fober men ; and that they will readily receive inltruc- tion in other articles, when it fhall be propofed to them from the word of God. Now it is doubtlefs fafe to conform to the rules and example of the Apofiles. But a profefFion of chriflianity is not credible, if fuch errors are profefled along with it, as utterly and evidently overthrow the truth of the gofpel, and render the laws of Chrift of none t^i^L^ \ which fruftrate the grace of God, or make void his laws. And there muft alfo be evidence that a profelTor has a compe- tent underflanding of the import of what he profefTes, and that he fpeaks in ferious earr.efl^, in integrity and veracity, without deceit or defigncd equivocation. But 1 think it is not ncceflarv, and ought not to be required as a term of church communion, that any profefs, aflent to any creed, or confent to any church covenants of human compofition, in the terms in which they may be drawn up. Not but that a church has a right to be ti- tbrir.ed 56 ^^^ Ri^ht of Adm'iJJiort v:to the Church, formed of the rdi^ious fentiments and refolutions of thofe who (Icfire to becjiuc niembers. And our joining \%ith an inllituted churcli purports a confederation, or mutual covenanting to walk together in the order and ordinances of the gofpcl. Nor is it any ways improper that churches, as well as particular chriflians, Ihould, as tliere is occafion, exhibit a confcinon of their faith, and an account of their order, in fuch terms as they judge beft, toexprcfs their underllanding of the gofpel ; but not as making it a term of communion that others profcls their faith in the fame words. On the contrary, every one Hiould be at liberty to ex- prefs his thriPiian fentiments as he thinks m.cft proper ; nothing more being required than that he fpcak confornrably to the ora- cles of God. We have neither rule nor example in the New 'i'cfiament, for churches making any formularies, or canons, cx- preiTcd in terms different from the words of infpiration, a term of chril^ian communion. And our churches h.ave always dif- claimcd ar.y fuch pretence. Again. ' A relation of the time and manner in which we have been turned from dnrkncfs to li^ht, and from the power of fat::n to God, is not requifite to our being vifible faints, credible pro- feffors, and having a rigiit of admilhon into the church. For to life the words of ancthcr, *' Tlicre is no foot:"iep of any fuch way of ihz Apoi\les, or primitive miniflers and chrillians requiring any fuch relation, in order to their receiving, and treating others as chriftian brethren to all inlents and purpofes ; or of their iirft ex- amining them concerning tlie particular method and order of their experiences. They required of them a profefTion of the things wrought, but no account of the manner of working was required of them. Nor is tliere the Icaft fliauow in the fcripturc of any fuch cuftom in the ciiurch of God, from Adam to the death of the Apoftle John." Thus Mr. Edwards. And 1 think we might fay further, that of all thofe good men, whofe names arc recorded in th.e f^riptures, we flrall fcarce lind three infiances, of the manner of whofe firfl converfion we liave any account. Atid indccvl I know not how it can be known that they ever were confcious of bein^; enemies to God ; but migh.t, for any thing we know, b>; under the infiueiice of fanc^ifying grace from their ear- liefl remembrance. And how many chriltians may have been fanftiftcd in like manner from their infancy none can fay. And even in thofe whofe converfion to God tirft commences in adult age» how often is the divine life ingencratcd in the manner ex- prcHl'd l>y our Saviour ? " So is the kingdom of Ciod, as If a man (hould call feed into the ground, and Ihould iloep and rife night and day, and the feed (hould fpring and grow up he knoweth not how." Thv Right of Alm'iiftcn kio the Church* 5^ how." And as many who could piinv5^ually tell the time and maii^ ner of their conveiTion have given great reafon to think they never were foundly converted at all, fo there are many for whom we are bound to have chanty, who will fay v;iih that eminent chriftian, Mr. Baxter, " 1 Icnovv neither the day nor the year when I began to be fmcere." Thus far, I think, chrlftians are generally agreed. But it may be afked further, whether any ought to be coalidered as credible profeilbrs, or admitted as members of an inftituied church, but thofe who profefs fav'ing faith and repentance^ and that they confcni to the covenant in godly fincerity^ and are fauds in heart ? This point needs to be carefully enquired into. ChriftianS feem to have different fentiments Upon it. Perhaps they have mifunderftood each other, and are not really fo wide in their meaning, as fome of their expreiTions would leem to import. It may be obferved, that profelTion of faving faith, is an am- biguous phrafe. It may be taken in two fenfes. if by it we underhand a man's declaring his perfuafion that his faith- and re- pentance are faving, this I think is not necefiary to give credibil- ity to the chriftlan profcITion, to render one a vifible faint, a proper objecl of charity. But if, by a profeflion of faving faith, we mean fuch a pro- fefiion as appears truly to cxprefs the religion taught in the gof^ pel, which has the promife of falvation ; in this fenfe it may be admitted that there (hould be a profelfion of faving faith. So that if a man's faith or religion be fuch as his profeuicn properly holds forth, he muft be judged to be a true chril^ian who wiil be faved, how much foever he may doubt, or fufpe-ri: that his faith, repentance, and religious experiences may be but the ef- fect of common illumination and grace. Firjh It is not necefiary for a man to profefs that his faith is faving, that his repentance and confent to the covenant is in godly fmcerity, that he has a confident, or comfortr.ble, or pre- ponderating perfuafion of his fjving intereil in Chrifi. ' Some have thouglu, a profeffion of cliriaianity mufl imply a profelLon that wc arc perlbns of fincere chrii^ian piety, !rue faints in heart : And that none are to be accounted vifible faints or difciples, vifible members of the chrifiian church, unlefs they at lealf pretend to be gracious pea fons. But this, 1 tliink, is a man- ifcft miftake. For 1 tind no ruL- in tiie New Teflament, requiring profefibrs to declare their certain or fatisfactory perfuafion that their faith and repentance are favin?, or tliat they are inwardly fanaifcd, as the necelfary qualirication (o^ their being admitted as members of an inftituted church. I lini noirjlance or (xarnph^ proving or H intimating 5? *rhe Rkht of Adm'ijjton into the Gnirch, jnrimailng that a proFcfiion of fuch a pjerfiiafcn concerning them* fcJvcs vva^ rct^uircii of any vshom ihc ApollJcs a*lmiticd, or was exhibited by 2ny upon ilieir jainini^ to the church. Nothing more tiian a liinpis proiciiiDn of repentance, and believing in Chrlrt^ anij it> ihc word of faiili, appeals to have been ever re- quired, or oilcrcd on any inch occahon. it has been argued, that proidFing Chriil according to the Tcripiure notiou, is nroFefling a laving intereli in him \ and that all vii:b;e members of the chriliian churcli arc thcfo v\!io profeft to be gvacKJus perfons, as looicing on thcnvfelvcs, and feeming, cr at Ic:;l^ pretending to be iuch \ becauie ;avv/;v, who have had a confident pcrfuafion of their intcrelt in hi r.\, and rai fed expeciaikns of being acknowledged by him, will fee rejected by him. But this proves not that ail rncmbers of the church are fo confident of their being the fubjecis of fan^i Tying grace, and ilanding in a faving re- lation to C brill i which is doubilefs tar from being true. Many Xvc^i faints, as well as other profefibrs, liave not this confidence in their own title to a lot in tlie kingdom of glory. Much lefs does this prove, that tl profejjiofi of having fuch a conndent perfuafiou gf cur Q'^i[\ godliucfs, and faving intercft in Chrift, is ncceffary to our beii^g viilbie faints, and admiilible into the vifiblc church, -And indeed who fees not how inconclufive and illogical it is to clraw a univerfal conciution from a particular propofition ? To argue that all vilible faints muil profefs a pcifuafion of a faving inrcreft in ChriO, becaufc rjianyv^ho have fuch a perfuafion will be difow ned by him. AJatth, vii. 21 — 23. Again, if a perfuafion that our faith is faving, that ^^'e are true faints, and interefted in Chrid, is not the faith or religion of a cluiftian, by which he hopes to be faved ; then a man's profef- llng thai liis taith ii. faving, that he is a true faint, interclW in Chr.it, is no piofc-inon ot the chriliian faith or religion. Every article of the chriliian religion is contained in the gofpcl ; and is to be believed upon the lelimiony of God : And nun's profeffi- ons are to be con>pared with this rule, and examined by it, that we may judge whether what they profefs gives us fufficient grounds of churitv- l^ut when men profefs that tUey have fav- ing faith, repent in goul\ finccrify, are true faints ; that they have a conhdcnt, or prevailing perfualion of this, they profefs fomc- thing which i^ Hot afiert'cd in the fcripti-res. if our religion be conformable to tliat which the gospel teachers, it will favc us, v^!)aievcr our perfuafion may be concerning our own fpiritu?l ftatc and charac^U^. And if what we protels is found to agree wir!> iliis iule» we mnO, acc(Mdi!>g to the rule of charity, which j^rUumes uut n\ii\ profcfi jg'c^^^'y ^^ ^^^^''" belief, be reputed and Tfoe Right of AlmJJJton into the Church, 59 and received for true chridians. But our perfuafion, that we are faints in heart, and have faving faith, and interefl iu Chrift, how- ever confident we may be in profefring; it, is not admilP.ble, ac- cording to the rule by which the judgfDent of charity proceeds, asanv evidence in our favour. Our creuiJ3]e declaration of what we think of Chrill and the gofpel, and not what we think of our own chara6ter and ftate, is the evidence by which it muft be .!e- terniined, whetiier we are vifible faints, and objefls of chriftian charity. This will further appear, if we ccndder for what end men are required to profefs their religion, it is not to inform the church what one thinks of hiinfcHv wiiat opinion lie has of his own god- linefs, or fpirltual llate : Of this the church is 10 judge, upon coiT^paring what he profedes with the gofpel : But it is to inforin then VN^hat his notions oi chriftianity are, whether he appears rightly to undcriland it, to approve of it, a!id receive it as the rule of his faith, the foundation of his hope, end the law of his life. It is not to tell them how well fatisiied the.profeflbr is that his faith is found, his repentance and refoluiions gracioufly fincere, and his confent to the covenant cordial ; but to exhibit matter of fatisfadlion to them, that what he profeiTes affent and confent to is the true gofpel, as taught in the New Teflament. And it is quite impertinent to this purpofe, for profeflbrs to tell the ch.urch of their confident or comfor'.able perfuafion concerning them- felves j as if that ought to be of any weight, or us if they had a right to diflate to the church, what tlieir judgment fnould be. It may be allied. Does a profeflion make any thing viable be- yond what is profeiTed ? What good reafon then can we have to judge any one to be a true faint, if he does not profefs or pretend that he is one of this characcer. I anfwer — If a man fnould profefs and pretend to be a true faint, all this muff go for nothrng in the account of the church. His tcfiimony to this is not to be admitted ; but what he profef- fes as his faith mud be tried by the fcriptures, whether it be found or not. While he fpeaks as a zvitnefs^ declaring what his religi- ous fentiments, views and purpofes are, the church is to allow him ample and generous credit, if there be no fufncient reafon to fufpCvSi his veracity. For every man muH: be allowed to know be/f iiis ov;n thoughts, views and purpofes. But if he takes up- on him the part ot zijud^e^ or to give his opinion that his faith is found, and Vvill fave him, that he is a true chridian, a fubjecl of fanctifying grace, this ought to have no weight. He has a right to judge for himfelf what his fpiritual ftate is; and if he finds jeafon to judge, or hope thut his ffatc is good, he may rejoice in 6o 7he Right of Adm'iJJion into the Church, it. JJiit his declaring this is no evidence to ot'ncrs that he Is a proper zih]tti ot charity. In a word, if what he profeiTes as his religion be found agreeable to the gofpel, he is a vifible faint ; and the rule of charity obliges us to repute him a true faint. But a man's profcfTmg a perfuafion that he is a true faint, is no ]>.ut ol the evidence on which the judgment of charity is ground- ed. For we are no where dire^ied in fcripturc to judge any one to 1^0 a fairit, becawfc he profcfTes his ftrcng pet fualion of it. When Feter confcfled that Jcfus was the Chrifl, he gave evi- dence that he was born of God, and influenced by the Holy Gholl:; though his profeffion contained no pretence of being re- generated : aiid whether he had fuch a perfuafion of himfelf, till he hcr.rd therej^ly whicii Jcfus made, we know not. And wlio- foever bclieveth that Jefus is the Chri(T, viewing his charatfler in the light in which it is difplayed in the gofpel, is born of God. If then a man's profellion gives e/idence tl\at he thus believes, it f,;vcs evidence that he is regenerated, though he fliould not pro- K'fs or pretend to this charafler. A profe/Iion not only makes ihat viiible, or cred.blc, which is profeffed, but it often raanifefts other things wldch are known to be connected with it, and of which the profelTor miglu not be aware. Indeed no good reafon can be given why a man's profefllng a perfuafion that he is a true believer, th.at his piety is fincere, Jhould be thought any great evidence in his favour. Will any i'ay that none ought to be accounted wife and good, unlefs they would profefs and pretend to be fuch ? Are any more forward and confident in pretending to godlinefs than mai^y who give leall evidence of it ? Do any appear more confidently to entertain a good opinion of themfelves, or more fjce to exprcfs it, than Tome of the weakert aiuJ vaineft of men ? Have we more reafon to confide in the judgment or fincerity of thufe who pretend to be perfons of piety, and the fpecial favour- ites of heaven, than of tliofe v.lio pretend to be perfons of im- portance and worth in otht»r rcfpeds ? In relatir.g matters of fa£l and experience, of which a man i*? confeious, and his tcHimony is called for, we allow him to fpcak freely concerning himfelf. In declaring his fentiments, his views and purpofcs, we admit a ;credible perfjii as a competent and unexceptionable wiinefs. But if he pretends to give his judgment of his own charadlcr, as being wife, virtuous or pious, wc may w^ll fufpect he is in too much Hanger of being biafild. He isgrotly inter!.rted in the cafe, and hlile fuefs is tu be laid on his prerences furrhtr than they are fup- ported by fiitiieient evidence. And i\o wc not fee tliat many, xvlio appear diindcnt and fufpicious of th-'mlelves, give as good evidence to others that liiey are found and fincere believers, as thofe who profefs their own godlinefs tnoft roundly and confi-. fideoilyf Tlje Right of Aimijjlon into the Church. ^I dcntly ? Mufl: thefe be excluded from tlie number of vifible faints, becaufe they fcruple to profefs that their faith is favnig ? There are, it is probable, many fincere chrillians who can with all freedom declare what they think of Chrift and thegofpe), and how they wilh and intend that their converfation may be order- ed, who yet cannot wirh a good confcience profefs that they are? favingly converted, it being a matter of too much doubt with them. ' All thefe muft be Ihut out of the church, if none may be admitted but thofe who can profefs gracious fincerity, and a faving intereft in Chrift. And though I grant thac true chrlfcians, if fcandalous, may juftly be del^rred from com- munion, yet will any fay that a chriftian's fcrupling to fay that he is a godly perfon, renders him fcandalous ? But It may be aiked, Are not exercifes of grace matter of fenfi- ble experience ? Are not the acfts of our will fubje^t ro our own confcioufnefs, as well as the adis of our judgment ? Why then ihould not one, who has any grace in exercife, be confcious of it, and be able to profefs it ? i anfwer — It is true we are alike confcious of the fenfible actings of our minds, our aftefiions and v/ills. No one does or can doubt that he has really fuch appre- henfions, affections, refolutions and endeavours as he finds and feels in himfelf. The doubt, and danger of miftake arifes when we proceed to reflect upon, and examine thefe adtinjis of our minds and hearts, compare them with the rule by which tliey are to be tried, and then judge of what kind they are. In doing this men are exceedingly liable to deceive themfelves; to take thofe things for figns of grace, or evidences of a gracelefs f!ate, which are not (o. We are in as much danger of misjudging as we are of mifunderftanding the gofpel rule, or of applying it un- fairly. If v\'e entertain falfe notions of converfion, and evangel- ical holinefs, thefe will pervert our judgment of our own charac- ter and ftate. Indeed chriftians fee {o much reafon to fufpcft their own judgment of their fpiritual (late, that it is enfier to givtj a rational account why many fliould be fubjc^i: to doubts, than how any can get wholly free from them. If good men may fuf- peraLUon of a church, 'ihis cafe will be exam- ined hereafter. What I plead for is that it is not necel:'ary ^or a profefTor to declare his judgment or perfuafion concerning his own rplrltual ftatc. Such a declaration gives no evidence wheth- er a man's religion be conformable to the s^ot'pcl, and f« is no part cf the evidence on v^hlch the Jud;^.;tient of charity is grounded. liut Sc'tonJly. If by a profcfTion of codlincfs \vc mean fuch a profcinon as e.ivcs evidence of chiifii-L-i }'ie'v, us being a proper txprcHiQji '^ie Rrght of Alnnjfton ir.to the Omrch. 63 ^^prelTion of the faith and holinefs required i'l the gofpd in order to falvr.tion ; this 1 think (l^ould be exhibited in order to admil- fion into an inftituted church. There fliould be a credible pro- feiilon of aflent to th,e foundation principles of tlic cliririjan doc- trine, of confent to the new covenant ; and that without known hypocrify or refervc. In a word, a profcOhn fxprrjjtve of the faith ^ temper^ and rcjolutions of a true chrijlum^ as defcribed in the gofpeh If this be what is meant by thofe who require a profcirion of godfinefsj or faving faith as a term of chrifuan communion ; this is no more tha! v/hat iVlr. Stoddard has alfo declared as his iied- faft periuafion. Such a profciTor is a true chridian, if his profefTion be a true and proper reprefentation of his mind and heart. And ccujd we be fure of his veracity, and that we rightly underflood his meaning, and alfo the true meaning of the gofpei, v/e might by comparing thefe together, know that they did agree, and confequcntly that his faith would fave him. But we cannot be certain of thefe things. We know not whether a profefTor aims to give us a true account of himfelf : But charity requires us to prefu me that he does fo, unlefs we have evidence of prevarication. Suppofewd have no reafon to fufpe6l bis veracity, yet what lie means to pro- fefs may be different from the fenfe in which we underiland his Vw-ords. But we are to judge a profeffor's meaning to be con- formable to his words fairly and candidly interpreted, if his ex- prelTions are confonant to the words of the gofpel, we prefume that his meaning is alfo agreeable to the fcnfe, the truth, and fpirit of the gofpel, unlefs we have evidence of the contrary. Finally, If a man's profeiTed fentiments Ih^uld agree with our own, it may flill be doubted how far our own are right. For the churcli is not infallable. But they can judge no otherwife of any profefTion, than by comparing it with what they conceive to be the U'ue meaning of the gofpel. So that the judgment of charity proceeds upon favourable pr?- fumptions, which are known to be uncertain : So uncertain that, as has been faid, we are not fure whether the greater part of ihcfc for whom we ought to have charity are fmcere. But if one whofe prof^jTion appears to us found and unc'^ceptioijable, dif- covers neither hypocrify nor mifunderftanding therein, we have all the evidence in his favour that is ordinarily to be expe£^cd from a profcfTion. And it would be uncharitable not to receive and regard, and behave towards him as a true chriftian. A found profi'iTion of clu-iliianity may be termed a profefTion of faving faith ; not becaufe the profeflbr fays that his fairh is favinjr, but becaufe what he profefi'es appears to cxprefi the truth and fpirit of the gofpel, which is cHcdtual to the falvarion of all wh» ^4 The Ri-hi of Admijfum i7:io ils Church. who receive ir. But no profefTion which can be deJlvcred in wcrds is a certain difcovciy of the true feniiincnts and difpoli- tlonsof the heart. For v^orJs are but the artilkiai and arbitra- ry ligns of thole ideas which they reprcfcnt or exprefs ; and fo are capable of being ufed and underftood in as many different fenfes as men may pur upon tl^.em. No honcft man indeed will dcfigncdly equivocate in profeillng las faith before the church, or feck to deceive them vvith ambiguous expreifions. iJut who- ever fpeaks, h.owever fmccrcly, ufes words in his own icnfe : ^nd they wlio hear will under(land his words in their own fenfe ; perhaps divcrfe from what was meant, and perhaps the fenfe of both may di/fer from the proper evangelical fenfe in which the Apoilies fpakc. Hence aiifcs manifuUi ambiguity in langua'ge, io that it is impoiTible for any one to profefshis faith but in words wliicli are capable of being ufed and underftood in different fenfes. For inftancc — If one fliould profefs to believe in Jefus Chrifl as- the Son of God, and Saviour of maiikind ; it is not cafy, to reck- on up all the different ways in which this propofiTion has proba- bly been underftood ; the different notions men have had of the perfDn and character of Chrill:, the character of God, in what fenfe Jefus is Chrill:, and Son cf God, and Savi»iir of men ; and finally what is the import of believing in him. Whoever believes in Chrill in the proper or evangelical fenfe has faving faith. }]ut the objcil of faith with many profeffors is not the true Chrill, or the true God whom the Apoftles preached to the world, nor do they in a proper gofpel fenfe believeon him. Since then the language of mortals is and will be ambiguoii? as long as they annex different ideas to the fame words, and con- fequently whoever profcffos chriflianity muft do it in languag;; fui>jccl to tills great imperfe^lion and inconvenience ; a qucflion will arifc — How is a church to underftand the profelfions which are exhibited from time to time ? Are they to take them in a good and favourable kw^ii, when the words will fairly admit fuch an interpretation, and no rcafon appears for unfavourable furmifcs ; or arc they to take them in fome fuppofeable fenfe contrary to the truth and fpirit of the gofpel ? Now the rule of charity is, whoever profeflcs iiis faith in words which when candidly inter- preted agree with the fcriptures, is prefumed to mca?i tr.e fame for fubftance which the inlpircd writers did, and confequentiy that his faith is found and will fave him. There is then no jull foundation for the odious reproach vvhicli has been caft upon fome, for faying that profcifions of faith arc to be taken in a favourable fenfe, though delivcicd in terms capable of being otherwife undcrrtood ; as if they meant tt> cnrjuragj defij^n-;.] cmhiIx jcjtiun This certainly is not taking words The Right of Admijjion into the Church, 65 words in a favourable or equitable fenfe. If any think they can help mankind to a language not ambiguous, or can effectually remedy tliis great imperfeiStion, that To men may no mere mif- underftand each other, they will by doing this perhaps put an end to almoft all difputes among chriitiuns, and remove a main difii- culty in the forming of pure churches. But aS this is not expetted at prefent, we mud, if we profefs our faith at all, do it in words which may be underflood variouily. And when our profefTion fairly holds forth a good fenfe, and is confonant to the form of found words delivered in the gofpel, it would be injurious as well as uncharitable, Tor any to prefume, without pofitive evidence, that our intended meaning is unfound and corrupt. Every found profeffor, is in the charitable account of the church, a true believer, unlefs there be pofitive proof of tho contrary. And the beft {cn^t which words will bear, when fairly and candidly interpreted, muft be prefumed to be the true in- tended meanin'j:. S E C T I O N IV. Of Proft'JJing i?z Moral Sincerity, THE difpute VN^hich has been warmly agitated— Whether It be a profelTion of godiinefs or a profefTion of the chriftian religion in moral fincerity which give? a right of admiihon to external communion has rifen, as it feems to me, chiefly, if not wholly from mifunderftanding. For they who maintain that a profeflion of godiinefs is neceffa- ry, declare alfo that they do not hold it neceHary for a man to fay, or even believe that he is godly. But thofe are to be admitted who exhibit proper evidence of this, that is, fuch evidence as may be a foundation for a judgment of rational charity. On the other hand, they who hold that a profeifion of chrifli- anity in moral fincerity gives a right of adniiHion, declare wiilial that they mean " fuch a profeflion as flnll make it vifible or credible to a judgment of rational charity that men are favingly converted, circumcifed in heart ; and that none are to be admit- ted, who do not make a public and perfonal profeflion of their faith and repentance tothejuti fatisfacVion of the churcii ; none but fuch as are, in a judgment of rational charity, believers ; and carry them lei ves io that there is rcafon to look up.on theai to be faints."* I A prcfefuon * S;oildard. 66 Thf R'l^ht of Jumljfton huo the Church A profcfiion of chrinianity in monl finccrltv, as it is exp!alncd by thofc wlio make it the term of communion, feems to come to the fame cfrei5^ with a pmfediun of godlinefs, as that is ex- plained by thofe who plead for the nccifity of it. Both agree that there fhould be fuch a profcITion as Ihall make it vifble, or credible to a judgment of charity, that the profeilbr is a true chriDian ; and that this is fufficient. It will be faid, that profefilng chriiVianity in moral fincerity is not a proper and credible evidence of grace, in a judgment ot ra- tional charily. Let us then examine this matter a little; and fee ^vhcther a fair and candid explanation lUviy not fcrve to take awny this apt^le ofjlrifc^ which has occafioned hard thoughts and trou- ble to fo many. And 1 hope the friends of peace and charity will not difapprove the attempt. Some have declared themfelves at a lofs to underfland what "moral fincerity is. It has feemed to them a phrafe without any intelligible determinate meaning. J know not what dark vague notions fome may have had. What 1 underftand by it is moral truth \ that is, veracity^ aiming to cxprcfs one's real fentiments ; in oppclltion to wilful lying, deceit, prevarication, and mifreprefent- ation. When a profefllT aims to give an honeft and true ac- count or expreffion of his religious views, and purpofes, he is mor- ally f.ncerc, however erroneous his fentiments may be, or howe- ver improperly cxprelled. An infidel or heretic, as well as a found believer is morally llncere, if he does not knowingly and delignedly niilreprefent his own thoughts ; even though he (bould exprefs himlelf io improperly, that others fliould take his mean- ing to be different from what he really intended. The phrafe is alio, though mote rarely, applied to other afis befides profefllon. So a man may be faid to repent in moral fincerity, when he is real- ly ferry for his vicious praiitices, and refoives to do fo no more ; thuugh perhaps his repentance may not be evangelically fincere, nor Howing fiom golpel principles and motives. So when one coiifciUs to the covenant fincerely, as far as he knows himfeif, and uridei Hands tlie nature and tenor of its propcfals, lie coni'^L-nts in moral iincerity ; that is, uneonfcious of Inpocrify ; however he may millakc in his views, and his heart not be perfect before C}od. J-'ui fliould one profefs to own tlie covenant, while he found no heait tocorfcnt to what he r.nderllands it to import, he would be rnorai!) inlii.ceic, and ct)nvicted in his own confcience crhypocrify. Gracious finceritv, 1 conceive, is a real conformity of foul in its viewi and tempt r to the iruih and fpirit of the gofpel ; or a good a;Ul iioncfl heart from \\\c inlluence of gofpel principles and fandt- il;ing grate. Whoever The Right of Jdm'fffion int!) the Curch, 6y Whoever profefTes chriftianity In moral finceriry profciTcs to afTent and confent to it really and heartily, (o far as he under- (lands it, and knows himfelf, whatever doubts he inav ha\e whether he have that fpiritual difcernment which is the erTe5t of faving illuinination, and whether his heart may not deceive him. Let us now examine whether we may and ou;^ht to have charity for fuch a profelTor : to repute and receive hi'.n as one who is hopefully a true chrillian. In the firCl: place — It is fuppofcd thnt we have credible evidence of his being morally iincere in the account he gives of himlclf and his religion. 'Iliat he means not to deceive us. That he does not knowingly and wilfully prevaricate, difguife, or mifrc~ feat his fentiments. Charity obliges us to think thus of every one Vvho ferioully pretends to fpeak in veracity, and gives us no fuilicient rcafon to diihelieve or fufp-ed it. Secondly. It is fuppofed that he profofTes nfTent and ccnfent to the gofpel, as he underilands it, and fo far as he is confcious of the actings of his own mind and heart. And furely if we can have confidence in his veracity, that he aims not to deceive us, he mull: be allowed to be a competent and unexceptionable wimefs of this — Whether he believes ciiriflianiiy to be the true religion, and, as far as he underdands it, approves of, and confents to it, and refolves to regulate his mind, heart at^d life, conformably to this rule. — P'or this is matter of confcious experience. He fpeaks of what he knows, and teftifies o^ what he fees and finds in him'- felf. But how (liall we be fatisiied whether^he rightly underlhnds the gofpel } Whether what he prot'elles may not be a falfe notion, a perverted gofpel j and not that truth which the Apollles be- lieved and taught ? That we may be able tojudge of tliis, Thirdly. He declares, at Icaii in fome capital and fundamen- tal articles, how he underilands the dodlrineand precepts of chrifii- aniry which he profefles. And if the account he gives of his re- hgious fentiments, difpofitions and purpofes, when fairly and candidly interpreted and compared with the gofpel revalation, appear to be unexceptionable, exprefling the truth and fpirit of chriftianity. Then, Fourthly. Upon the tcftimony of the gofpel itfelf we may be- lieve, that he whofe fentiments, difpofitions and endeavours are conformable to the doctrines and precepts of the gofpel, is a faint in heart, born of God, and (Ivall be favcd. I afk now, If a man fhall in moral fincerity, or veracity, exhibit a profcllionof his faith, repentance, and confent to the covenant, which, when examined by the gofpel, Hiall be found to harmonize with it, and properly exprcfs the faith, the fpirit, tlic dcfires, and refolutions of a true chriltian. 68 The Rr-hi of Aim'^jjion into the Church. chnfthiijis this no fufficicnt ground of charity ? or rather what better ground can any profellion give ? Two tilings are neccfiary to give credibility to any ones tefti- mony or proteirion ; That he means not to deceive us ; and That be is not deceived himfeif. We may be as well fatisfied that a man means not to deceive us, as we are that he is morally lincere. And we have as much evidence that he is not deceived, as we have that fhe intended meaning of his profefilon is agreeable to the jiofpel. When a man profefTcs to be morally hncere, he gives tertimo- ny to a ii^ in which he can fcarce be deceived. Since no one can wilfully prevaricate without being confcious of it upon the iird refleiStion. But when he profefles to be gracioully fincere, this is a fa£l in which men are in great danger of being deceived : And whatever contidence we may have of their veracity, their judgment may often juftly be fufpcfied. And the fcriptures in- form us not VN hat is the fpiritual ftate of any particular profefTor. Is then a man's profeflcd nerfuafion that he is gracioully fincere and fa\ iiigly intcreflcd in Cluift, a better and more rational ground of charity, than if he, without pretending to give his own judg- ment concerning his fpiritual ftate, Ibould, with profefTions and marks of veraciiy or moral (incerity, exprefs the fentiments, temp- er, and refoluiions of a chriiVian as exhibited in the gofpel ? Nay, Is there not a much better ground of charity in the latter cafe thsn in the former ? It is not merely ajprofcffion of mora! fincerity which makes one a vifible chrilVian. No one, I prcfume, ever meant, orjaid fo. Nay a profeffion o\ infidelity, or aniichriftian principles, if morally fm- cere, would evidence a man to be no chrillian. It is ^ proftjjion cfchriftianiiy\y^h\i:\\ recommends to the charity of the church. If tliis be exhibited in moral fincerity, we conclude that it is agree- able to the fentiments of the profeHbr : If it be alfo agreeable to the gofpel, we conclude that it is found and good. And ccnfe- (juently that the pro:clTor is a found believer, and good chriHian. And we know that all fuch are gracioufly fincere, and will be faved.* It is true a man may profcfs and fccm to be morally (incerc, when he is not fo. And iiowever fincere, he may exprefs himfeif improperly ; which may occafion mifundcrftandmg and error in the judgment of the church concerning his faith. His exprcf- iions • Mr. Stovldnnl lu-U! iltat a j^rcfclTion of faith nnd rcprntanre in nioral fincerity is a credible cvidtncc of laving t;racr.— " Such a proftflioti" lays lie, ** as bi-in^ fiMCCTe makes a man a real luint, bcinp morally lincere makes liini a vifible lamt. "—Grace makes one a real laint, crcdibiccvjdcr.ee wf grace, a viliblc laint. Tfje kigkt of Abmjjlon Into the Church, 6f fions may be unexceptionable, when his intended meaning is un- found. And therefore, as was TaiJ before, no profeffion a man can make will certainly manifell him to be a real chrillian. Nor is this necedary in order to his being evidently a proijer objc»5l of chriftian charily, a vifible faint, qualified for admifiion into an inftituted church. Obj. I. It may be objected ihzii favlng faith is the condition qf an intereft in the covenant, and a title to the feals thereof; and a profeflion of this is requifite as a condition of admiffion to them. j^nfvj. It is not grace, but evidences of grace, not certain but credible evidences v.-hich confritute a vifible faint, and give a right of admiiTion. A profeflion of the chriAian religion, witli credi- ble marks of moral fincerity, is evidence of fomcthing more and better than moral fincerity ; even that a man is a true chriHian, It is the condition or qualification to which a right of admiflion is annexed. The covenant propofes not only terms of falvaticn, but terms of external church communion. Inward fancVificatiori is the condition of the former ; vifible fainlfhip of the latter. Credible profefibrs are vifible faints. They who profefs chriilian- ity in moral fincerity, are credible profefTors. " It is a miferable miftake," fays Mr. Shepard, " to think that inward real holinefs is the only ground of admiflion to church membcifhip, as fom.e Anabaptifts difpute : But it is federal holinefs, whether externally profelTed as in grown perfons, or gracioully promifed to their feed."* Obj. 2. Moral fincerity is a tranncnt vanifliing quality, and fo is no fit qualification for a ftanding privilege. 1 anfwer — Since it is not the reality but evidence of grace which gives a right of admifiion, I would afk, what evidence can be exhibited by profeffion, which can more be confided in as unfailing ? Do not thofe who profefs to be faints in heart often fall away ? A profeffion of chriflianity, in moral fincerity, for what yet appears, is as likely not to fail, as any profeflion which can be made. When any fall away from the chri(\ian profeflion, or dcfiroy the credit of it, they forfeit the privileges of chriflian communion, l^he privilege is as vanilhing as the qualification for it. V/hoever is qualified for admifTion is/"/ for it. Vifible faints are qualified. Credible profefixirs are vifible faints. A profeffion cf chrlfiiLinity in moral fincerity is credible, as has been faid. This gives that fitnefs of which we now fpeak ; and wiiich the rule of admiffion requires — If any who were regularly admitted become uiifit to continue members, this proves not that they were * Church Menibcrfhip of Children, p;agc 13. 7^ TJje Right of AdmtJJion into thi Church, were unfit wlien they were admitted. It is uncharitable for us tojudge a credible profeflbr to be unconverted. Hut if v»e Hiould fo judge of any one j yea, if an angel from heaven fliould declare that he was unconverted, yet if he made an unexceptionable profefTion of chrillianity, and were not fcandalous, 1 fee not how he could be refufed without tranTgreffing the rule of the gofpcl. It is not our believing a piofefibr to be fmcere, which makes it our duty to receive him, but it is the conformity of his profclTion to the gofpel, not difcredited by a fcandalous life. Chrill who knew the hearts of men, admitted fome into the number of his difciples wiio were not true believers on him. He was no un\sire build- er, nor did he put unfit materials into his church. But he rs- ccived thofe who exhibited the qualilications required by his o\mi rule, though he knew that many of them would not contii^ue in his word. Indeed a Handing in the vlfible churcli is a privilege of no long duration to any. And it is in vain to think of fonr.iiig an inAi- tuted church of durable materials. We (lull all be fccn cut off from the vifiblc church by death, if we ihould not be cafi out of it before. And while we remain in it, may fitly enough be com- pared to ^^ Llocks of ice''' in a building, daily melting away. And this waftc is no otherwife repaired than by a fucccfr.ve accefHon of new members, who will in the courfe of nature foon fade and fall off like '-^ leaves.^' The inilituted church is but as a tent pro- vided for our accomn^.odation, while we fojourn in this s\ilder- nefs. It is the invifible church alune to which chriftians hiavs a permanent union. In this houfe of the Lord they are built up as lively flones, and will dwell therein forever. (Jlj. 3. If a profelTion of moral fmcerity give a right of ad- mliricn, the greatcrt part of church members are like to be fuch profcflbrs as are not even morally lincere. Since moral flnccrity without grace, commonly foon fails and is loft. I anfvNcr — it is nor finccrity of any kind which gives a right of admilfion, but credible, though uncertain evidence of it. It is not evidence, of moral fmcerity merely and abdradily confidcred, which give a right of admlfTiunjbut as connected with, and giving credibility to a found profclTion of chriifianity. Ifthofc who give evidence of f.n- ccriry are Lcrctly hypocrites, this is no bar to their being received. When they mnniftft hypocrify ihcy arc to bercjeckd. This rule duly obfervcd, the church will r.evcr confill chiefiv of profcflbrs vif-' iblv iiifmcererNny, notone vilibie hypocrite will bo admitted tc, or fufierod to continue in external communion. liut we have iio rule for excluding concealctl hypocrites, how many focver. And it is contrary to the law of charity to judpe theni to be fuch. Obj. 4. A man may profefs chrilVinnity in mural fmcerity while living in heinous wickcdncfs, 1 aiif.vcr—- It ne Right of Admiffion into the Church, mi It IS not the heinoufnefs of men's fins, which makes them un- fit to be admitted ; but it is iheir being fcandalous. Credible profefTors, not fcandalous, have a right of admifilon, however heinous their wickednefs may be fuppofed. Scandalous perfons are to be rejcvfied, not becaufe they are judged to be gracelels ; (we need not judge their ftate) but becaufe they are vifibjy unfit for communion. I have briefly touched thefe obje^lions, fo far as the rule and right of admiiTion might feem to be affeded by them ; though J am fcnfible that the principal aim of thofe who urge them, is to prove that moral fmcerity in profefhng chriftianity, does not give any one a lawful right to come into and have aclive comniunion with aninftituted church in the ufe of fpecial ordinances ; but that god- ly fincerity is a neccdary qualification for this. We fhall therefore have occafion to conlider thefe things further, when we come to confider, who have a right of accefs to the fpecial privileo-es ot rightful church members. The ilTue and refult of our enquiries may be fummarily deliv- ered in the rule following, viz. All who give evidence of a competent underftanding of the fundamental articles of th^ chriftian religion, and with credible marks of veracity, or moral fincerity, profefs their aiTent and confent to them, not overthrowing the credibility of their pro- felhon by fcandalous errors or practices joined with it, are vifible faints, and to be reputed true chriftians in a judgment of charity, and to be loved and treated as fuch : And upon their requcft, and confenting to a covenant of confederation, are to be admitted as members of an inftituted church, together with their children, and to all fuch privileges of communion as they ap^>€ar adiually capable of, and meet for. SECTION V. The P^ijjt of JdniiJJion to full Comtnunion confidered — JVho arc tlit SuhjeSU of it, AFTER what has been difcourfed of the right of admiliion into the church as members, it will be no long or difficult tafk to detinc and ftate in a general way, who have a right to be ad- mitted to the fpecial privileges of members in full communion. l^liis didiniftion of niembers into thofe who are confirmed, perfect, in tull communion, or complete landing, and thofe who are noi fo, is generally acknowledged in ail churches, excc^;t ihcfe of ; 2 The Right of Admijfion hiio the Church, of tlie Anabaptift^ : And it appears to have been received from the carlicrt ages of tlie church. This is not to be underl^ood as if any who belonged to the church were but laljincmhcrs^ or not really, completely, and perfcitly Tjch ; but that fomc by reafon of their unhrnefs and inci^pacity to have adlive comtnunion with the church in feme ordinances, or to ufe them to the glory of Ciod, and tlieir own fpiritual comfort and benefit, are not at prefcnt to be admitted to them. Though all rightful members have a r/;/'/ of hcirjhip to all the external privileges of an inftitut- ed church, yet as heirs in minority, they are not admitted to polT^-fs and ufe all privileges at tlieir difcretion, till they appear to be aflually meet for, and capable of it in lomc competent mcaf- ure. The fpccial external privileges of members in full communion are chiefly thefe two — A right to partake at tlie Lord's fupper, and to give their votes with the church in fuch matters as come under their cognizance. The latter is in our churches limited to tlie brotlierhood, agreeable to an apodolic canon, which fuffers not a woinan to fpeak, or give her voice in the church, or to u- furp authority over the man, but to be in fubjeition. But mem- bers of either fex are admitted alike to the Lord's fupper. A right of admillion to the privileges of a member in full com- munion beloncrs only to thofe who exhibit fome meafure of a^w al fitncfs to attend and improve thole fpecial ordinances and pri- vileges in fuch a manner, as that the ends of their inditutioa may be anfwered in them. They fliouM manifcrt fo much fpiritual knowledge, fuch eflab- lifhment in their holy faith, fuch difpofiticns of piety, as may give reafon to hope thjt they will adorn their profcffion by an trxempUry life. It lliould alfo appear that they fo far underftand the nature, the ends, and proper ufes of tl.e Lord's fupper, as to be capable ot" examining tliemfclvcs, and difceming the Lord's body, and fo citing that bread, and drinking that cup in remem- brance of him, as that their fouls may be nourilbcd by the bread of life, and their fpiritual edification fubferved and promoted. Not that high attainments in chrillian knowletlge and piety need to be exhibited to give one a right of admilhon ; but fuch only as may manitcft a capacity, and difpofition, in the ufe of fuch licl;^s and ad/antaj^cs .is are enJo}ed in the church, to ufe fpccial ordinances to the glory of God, the lionour of the clinftian pro- fjlfion, and the fpiritual benefit of the communicant. And per- haps there are few adult profefTors qualified ibr admillion as mem- bers, might not aifo be regularly and properly admitted to full J mm union. CHAP. Th Right ofA-cefs to th Privileges of External Gornmunlon, 73J CHAP. V. Of the RIGHT of ACCESS to the PRIVILEGES ^/EX-i TERNAL COMMUNION. SECTION I. The Right of Accefs explained and difllnguijhed -, founded not in the Reality but Evidence of Grace in the view of Confcience. — 4If^ii^^ ance^ certain Evidence^ prevailing Perfuafion^ preponderating Prob* ability of Grace not tieceffary. ARIGHT of coming Into an inflltuted church, of joining to it as a rightful member, of having adive external commu- nion with it in a joint ufe of fpecial ordinances and privileges, I Ihall, for brevity of expreffion, call — Aright of accefs. This implies a right in the proponant, to do all that isneccfla- ry to be done on his part, in order to his becoming a member, and ufing the privileges of one : That is, to propofe himfelf as a candidate, and afk admiflion ; to make fuch a profefllon of chriilianity as may be to the juft fatisfadion of the church, that he is a proper object of chriftian charity, and ought to be received as fuch j to take upon himfelf the bond of the covenant, and attend upon thofe ordinances which belong only to rightful members. The queftion then is, who have this right of accefs, as above explained ; a queftion v;hlch perhaps may be thought more diffi- cult to be refolved upon certain and fafe grounds, than that con- cerning the right of admilTion. And it is well known that chrif- tians liave been divided in their judgment upon it; and the con- fciences of many have been burdened with fcruples, of v»hich they never could be fully eafed. For however plain it may be that a profedbr may and ought to be admitted, yet if his right of accefs be not good and valid, he is not a rightful member, but has intruded without warrant, and mud anfwcr for his prefump- tion. It is plain that the cafe before us is q\ilte dlfllncl: from that which we have been confidering ; and is to be refolved upon dif- ferent grounds and principles. The qualilications to which the right of admiflion is annexed are vifible to the church, viz. external holinefs, a profelTion of faith. But the qualifications which give a right of accefs are featcd K in 74- 7/'^ Rightof Accfs to the Privileges of External Commwiia,:, ill the inward parts of a man, his mind and heart, and cannot be fccn by others. I'herefore, It belongs to the church to judge who have a right of admif- fion : But they cannot, and pretend not to determine who have a right of accefs. This cafe is judged in a different court, even that of a man's own confcience. Each one muft judge and de- termine this for himfclf. Again. The right of accefs differs from tliat of admiffion in its immediate object. The right of admiffion is a right to have a privilege granted \.o the fubjed. The right of accefs is a right to do certain aSiions, The former might be called for diftin(5^ion a pajjtvc right^ or titlc^ the latter, an adiive right, or warraiU. Further. They differ remarkably in their foundations. The right of admiffion is founded in the covenant grant of fpecial pri- vileges to fuch as have the qualifications fpeeified. But the right of accefs is founded in^ cr artfes from a fufficient reafon in the view of the fulje^. Whatever any one fees a good reafon for doing, he has a right to do. 71iis, and this only, gives a fufficient war- rant. No one can as5l morally without fome reafon. Nothing can be a reafon t® any one till he has a view or apprehenfion of it : Nor has he a right to a(fl upon any reafon or motive unlefs it appear to him good and fufficient, arid be r;^ /;//>' judged to be fo. If we judge the reafons prompting us to do an action, to be fuf- ticient when they arc not, our unrcafonable judgment gives us no right to adt according to it. It is an unfaithful guide, and ought to be corrected. It mufl be the dilate of a right coyfciencc, dif- cerning and approving the reafons for doing any thing, to give us a right or warrant to do it. But it is to be remembered, tliat when we judge according to our rule, and the evidence we are to proceed upon, our judg- ment is morally and praiftically riglu, though the fa6\s judged of fhould be really otherwife, than we take them to be. Tlie evidence upon which we arc to form our judgment in many cafes is not infallible, and fo leaves us uncertain what is the real truth of tiie faft. But our judgment is certainly right and reafpnablc, if it be conformable to rule and evidence, whether it be conform- able or not to the truth and reality of the thing. The prajflical judgment, or the di(f>atc of the confcience what we may or ou'^.ht to do, may be right and fure, when the fpcculativc judg- ment is doubtful or miflnken. Thus, there are many who doubt wliether they are lit fc>r the privileges of cxteriul communion with an inlVjiuted church, or entitled to them by a covenant gram ; and yet the reafons pcrfuading them to -fl; fur admillion, and attend the a dm in ill rat ion cf fpecial ordinances, may be fuch as 7he Right ofAcceJsio the Privileges of External Communion, 75 as their confciences, when rightly informed, mud judge fufficient to warrant their coming. Their title to the privilege may be doubtful to the fpeculative judgment, becaufe fupported only by probable evidence. But their zvarrant to come and take, and life the privilege may be certain and evident to the pradical judg- ment ; becaufe probable evidence is certainly a fufficient reafon for us to determine our conduct by in numberlefs cafes, and in this in particular. IT they have fo much evidence of their title as amounts to a fufficient reafon for them to act upon, this is enough to put it out of doubt, that their condu£l may and ought to be determined by it : I'hat is, they have a right or zvarrant to a£t accordingly. This then we lay down as a principle, or maxim. No one has a right or warrant to come into the church, who has not fuf- ficient reafon for doing fo, in the view of his own mind ; and whoever has fuch a reafon has undoubtedly a warrant to come, whatever doubts he may have refpeding his fpiritual flatc, and whatever his ftate may be fuppofed to be. A good reafon in view, is a good foundation, and the only foundation for tlie dic- tate of a right confcience that we have a warrant to do any thing. It is vain to imagine any deeper or more fubflantial foundation necefTary. It is evidence alone which gives a right to a£^, for this only can furnifh the mind with a good reafon for its conduct. Inevident realities no more afFeft our warrant in this cafe than it they had no exigence. Hence it appears that inv/ard fancStification, while inevident, gives no right of accefs. He who knows not that he is a true faint msy have a covenant title to the invifible grace and bleffings of the gofpel. But while this is fecret to him it can be no rcajoyi in his mind, no warrant for coming to ordinances. If grace was that qualification which of itfelfgave a right of accefs, then all true faints would have a warrant to come at all times. But this is not true. Their warrant muft be evident to them. It is not valid, and may not be afted upon, till it is acknowledged and figned in the court of confcience. It is not lawful for us to do any thing without the approbation of the judge in our own breafl:. An inevident warrant is a nullity : It gives no right to do any thing : It is not the fuppofed reality of inevident qualifi- cations, but it is the evidence we difcern of our title to privileges which gives us a right^ a reafon^ a warrant to afk for and improve them. It may be faid, though it is not grace, but the evidence of It, which immediately determines the judgment or didate of the confcience, and {o furnifncs us with a reafon or warrant for com- ing into the church, vet grace itfelf is a neccffiry qualification, that ^6 The Right of Acceji t: the Privileges of External Communicn, that our right or warrant for coming may have a proper and folid foundation. That is, it is neceflary as a foundation for that evi- dence of grace, and that judgment or didhte of our own confci- encc, to whicli our right of accefs is annexed. I anfwcr — It is granted, that a man muft have evidence in liis own mind of inward fancliiicaticn, in order to his having a riglit to join himfclf to a church. I mean fufficient evidence to be a good jeafon for his doing fo. And I grant alfo, that if none but true faints have fuch evidence as to furnifh them with a fufficient rca- fon for coming, then fan6tifying grace is neccHary as *^ folid foundation for a right of accefs. But if fome who are not true faints may have fuch evidence of fanctification, as may furnifh tlicm with a fufhdent reafon for coming, then inward fanctihca- tion is not neceflary as a foundation for a right of accefs. But whether any, except true faints, have good reafon to afk for, or i]fe the privileges of church members, is a queftion we fliall let re A for the prcfent. We may be able to judge betftr of this, vhen we have confidered wlio have a good reafon for joining themfelves to a church, and ufing fpccial ordinances : and what evidence of inward fanctification a man muft have in his own inindj that he may have a reafonable inducement to do fo. To proceed then — When the point to be determined is, whether I may or ought to come into tlie church, and ufe the privileges of a member, or not, the better and weightier reafon for either alternative is fuf- ficient to determine the pradical judgment, though it may leave room tor the fpcculative judgment to doubt of my fpiriruai Hate, In fpeculation, a Wronger probable reafon does not make it certain that that is true^ which is fupportcd by it. For what appears probable fometimes is found not to be true. But even in fpecu- laiion the ilronger reafon ought to turn the fcale of aflent againfl a weaker, though it can only bc^et a doubting opinion. But in praflice, the ilronger and better reafon is a fufficient ground tor a fure dictate of confcience, determining what I may and ought to do. For it is certainly my duty and right to a6l agree- ably to tlie befl light that I have, and dctcrir.i::e my conduct by a Wronger reafon, rather than by a weaker prefumption to the contrary. If 1 have credible, though uncertain evidence that I am euliti'edy according to the gofpcl rule, to the privilege of be- ing a member of a cliurch, I have a weightier reafon for coming and ufmg this privilege, than 1 have for ncglcitir.g to do fo. And I am fure that it is not only my right but duty to determine my conduct according to the weightier and beticr reafon ; fo that in lliis cafe the confcience or practical judgment may certainly de- termine that 1 have u right or uarrant to come accordingly, ^^'c pficn The Right of Jcccfs to the Privileges of External CommmuGn. {77 often haveoccafion to form a judgment upon uncertain evidence : And if we judge fairly, and according to the rule and evidence, our judgment is right, though it fhould not be conformable to the real nature of things. And the didate oi" confcience ref- pe6iing our conduit in this cafe is right TLiidJurc^ notwithftanding doubts or miftakes of the fpeculative judgment arifmg from the want of more certain evidence. Our right and warrant to acl or condu'ft ourfelves, in many cafes, arifes from reafons in our own minds grounded on evidence of faits which we know to be uotertain. But our rights and duties grounded oh tiiis un- certain evidence arc facrcd and fure. Whoever therefore, upon a fair judgment of the cafe, accord- ing to the gofpel rule, finds Wronger and better reafons to think it his right and duty to become a member of an inftituted church and attend its fpccial ordinances, has a right to come, yea, is bound to do fo ; notwithftanding any doubts he may have vvheth- tv his qualifications be fuch as give him a covenant title to thcfe privileges. If he has reafon to think it probable that thefe privi- leges are granted to him, and that he is commanded to take and ufe them, he may be certaijz that he has fironger reafons to feek accefs to them than to neglect them • that it is his duty to deter- mine his condu'ft by thefe ftronger reafons rather than by a weaker prefumption to the contrary : And that he has a right to do what is molt reafonable to be done in the calc fuppofed. Though it is granted that none have fufHcicnt reafons and war- rants for coming into the church in the judgment of confcience when rightly informed but they who find a^edible marks or evi- dences of faniStifying grace. Yet I would not be underflocd to afi^ert that it is neceffary for a man to be afiured, or confidently or prevailingly perfuaded of his being inwardly fanftified. It is one think to difcern credible figns and evidences of grace, and another to be perfuaded we are really the fubjctSts of it. As there are many who cannot but be confcious of black marks of hypocrify upon them, who yet will confidently prefume their ftate is good, upon miftaken principles ; fo there niay be many v. ho alfo upon mif- taken principles, draw fad conclufions againfi themfelvcs, not- withftanding they are confcious of fuch figns of finceriiy as inight reafonably encourage comfortable hopes. They find not but that they heartily believe the chriftian religion, and defsre to have their liearis and lives conformed to it, and yet judge themfelvcs to be unconverted, becaufe not confcious that they have been turned from a fiateof fin and impcnitency in fuch a way, and fuch a fenfible order in their experiences, as they fu}Mj>ofe is neceffary to a found converficn. Perhaps they have never been fully con- vinced or being in z (late of impcnitency, enemies to God, dead in 78 TJje Right of Accefi to the Privileges 5/ External Communicn^ in trefparfcs and fins ; which they are told is an evidence that tlicy are fiill in a rtate of unrenewed niturc : not confidering that they who are under tl^e influence of fan£lifying grace from their earlieft rcnicmbrance, never find themfelvcs in a ftate of nature, and cannot be truly convinced that they are enemies to God. Eut it would be cndlcfs to reckon up the doubts and fcruples with which many chrilVians are troubled, thro' the darknefs and miftakcs of their own minds, the workings of fm and vanity within tlicm, the power of temptations, and the weaknefs of their faith and graces ; whereby they may be hindered from crediting or taking the comfort of thofe evidences of fan<5\ification they lind in ihemfclves. Therefore it is not a man's being pcrfuaded whether more or lefs conlidently of his being a true faint which gives him a riglit of accefs, but it is his finding in himfelf hope- ful figns of chriflian piety. What thefe figns are in particular we muft learn from the fcripturcs. And this enquiry fliall be at- tended to prefcntly. But whoever iinds thefe in himfelf has a warrant to join himfelf to the church ; whatever his prevailing judgment may be concerning his fpiritual Hate. It is acknowledged by all that fome ought to come Into tJie churcli, and fo have a right^ a good reafon to do fo, who have not an undoubting perfuafion, or certain evidence in their confciences that they are faints in heart. If this were neceffary, no doubting chriftian, none but they who have attained to the aflurance of hope ought to come. But this none will fay. Certain evidences of fanclihcation are not neceflary by the confcnt of all. Nor can it be fald that fuch evidences are neceflary as have a real and certain conne'5iion with a ftate of grace, though it may not be necefTary t'lat the fubje,5l know this connexion, f'or the right of accefs is not grounded on any thing fecret and unknown to him by whom it is exercifed, but upon known and fufHcicnt reafons and evidence in the view of a right confcicnce. But an unknown conneciion of evidences v.ith a flate of grace can be no reafon tor any one to act upon. It can add no itrength or validity to his rigilt or warrant. Nor do I tiiink it nccefiary that a man find fuch evidences of faticlifying grace as are known to make it more probable^ and fo produce a prevailing perfuafion that he is a true faint. If my jutiginj it to be moft probable that 1 am a true faint be necclTary to warrant my coming into the church, then it is alfo nccefiary th.U I have a rule, and proper evidence to ground this judgment upon. C)thcrv.ife it will be only a random conjc^lure or prcfump- tion. liut I find no rule, no marks by whicli one whofc finccr- ity is doubtful can determine upon furc grounds whether or no it be z\\ the \^hoIe moQ probable. There arc rules by which wt may 7he Right of Accefs to the Prlvihges of External Communion. 79 may try ourfelves whether we arc true chriftians. And if com- paring ourfelves with thefe we are in doubt, there are other lefs certain marks, which, if we find in ourfelves, wc may hope com- fortably, though we have not aflurance. That is, If we are not confcious of hypocrify in religion. But how do we know whether the greater part of thofe whofe hearts condemn them not of hypo- crify, are fmcere chriftians ? How can a doubting chriftian deter- mine whether the hopeful but uncertain figns of grace which he finds in himfelf (for to him they appear uncertain fo long as he is doubtful) whether thefe be oftner than not connected with the reality of inward fanciification ? Whether the greater paripof fuch dubious characters as his own appears to himfelf, may not be thofe whofe hearts are not right with God ? And confcquently whether the probability preponderates in favour of iiimfclf, or any one in particular ? A profefiion of chriftianity is credible evidence to the church that the profefTor is a chrillian, though it is not known wheth.er the greater part of profeiTors be fuch. And if I am not confcious of hypocrify, this is a credible evidence in my own confcience that I am fincere. But as I know not whether the greateft part are fincere chriftians, who are unconfcious of iiypocrify, how can I know whether this amounts to a preponderant probability ? We have reafon to think that fome, we know not how many, are infincere in the profeffion and practice of religion who are not confcious of it. And therefore though my heart reproaches me not, yet I cannot fay that this makes it moft probable on the ■whole that I am a fincere chriftian. And yet if, after careful ex- amination of myfelf by the word of God, I find hopeful marks of fincerity, not invalidated by evidence of hypocrify, I find more xt2.{ox\ in myfelf for comfortable hope, than felf condemnation. This I call credible evidence of fan^if cation in the view and account •f confcience. And this J think all who coir.e into church com- munion ought to have. But to make it a rule, that none may come but thoje who judge on fufficient grounds that it is on the ivhole ?nofl probable they are true faints muft leave the confciencts of all doubting chriftians in inextricable perplexity.* SECTION * If it were known that the greater part of the money of a particular ftamp and date were counterfeit, it would then be more probable that each untried piece in particular was counterfeit. If it were only known in <;ene- ral that much of it was counterfeit,but whether the greater part or not was uncertain, we fhould then be unable to determine whether any uiitrjcl piece were moft probably counterfeiter not. But if it were enquired concerning any (uch piece whether any fpecial figns of its being counter- feit appeared in it^ we might then fay, if no luch (igns ap))eared in it, thar it had a fair appearance of being good. But yet as perhaps the greater part of what looked as well, was not good, we could not fay wlieth.cr it were moft probable that this pamicular piece were good. l>o The Right of Acefs to the Pnvllegfs of External Communion^ SECTION IL HIhU Evidences cf SiUicllficatlon give a Right of Accefs to Special Ordinances* IT has been obfervcd thnt a right of accefs Is a right or war- rant to aft. That this ariles from a good rcalbn in the view of tJic aecnr. That it is not grace, but evidence of grace, winch furniihcs a man with a ^ood reafon for coming. That certain evidence is not necefTary. Nor fuch evidence as is known to amount to a preponderating probabiHty : Dut that lower evfd«icc is fufiiciently credible to fati^fy a right confcience that it is mc^ reafonable and fafe to come than to refrain : And that it is cer- tainly our duty and right to a6l the more reafonable part in all cafes. We are now to enquire what are thofe credible evidences of fanjlification which render it warrantable for one to come into communion, with an inftituted church. As vilible faintOiip exhibited to the church in a credible pro- f^lfion of cliriflianity gives a right of admiffion, fo vifible faint- Ihip in the view of conlcience, or a confcioufnefs of affent and confent to the chriiVian religion, io far as we underftand it, and know our own hearts, gives a right of accefs. Indeed, if wc fpeak properly, whatfocver is vifiblc is real and certain. Butit is not fuch avifibility of inward fanv^itication as begets afTurance, whicli is required in this c:x[ii. For though the affurance ot hope be attainable, yet none will fay it is necefiary to our having a right of accefs. But they who have credible, though uncertain evi- dence of fanc'^ifying grace, may warrantably comc^. And ns thofe \^\\o glv: evidence 9^ moral llncerity or veracity in profefhns chri/lianiry have a right of admilfion, fo they who are eoiifclous that they can {o profcfs, their hearts not condemning them of hypocrify, may warrantably profcfs accordingly, and aftc cdmiffion. But they who cannot profcfs in mor:d finccrity, as before explained, have no right or warrant to profcfs clirirtianity, ^\\<\ fo mulibe bsrrod from rightful communion with the ciiurch. l*'or known falfliood and prevarication in profcthng religion is im- pious prefumption. Hence it appears, tint all wlio know tliemfclvcs to be uncon- verted have no right of nccefs. Such arc not vifible faints in the view of their own confcience. They find not credible evidence of fanJlifyinjT grace, but know themfelves to be crscclcfs. '1 hey cannot profcfs cluilVianity in moral (^ncerity ; but muft be con- fcious The Right of Acccfs to the Privileges of External Communion, it fclous that they do not heartily alTent and confent to it. For though moral fincerity, in the profefTion and pradice of the chriftian religion, is not a certain evidence of inward fanf^ifica- tion, yet it is fuch a credible pofitive evidence of it, that whoever finds it in himfelf cannot know himfelf to be unconverted, un- lefs by fupernatural revelation. It would be inconfillent to fup- pofe that one who knows himfelf to be an unbeliever, and dif- obedient in heart and life to the gofpel, fhould at the fame time be confcious that he does really believo and confent to it without referve, fo far as he knows himfelf. He who is confcious of this has reafon to hope, though he may not be certain that he is fin- cere. He may fufpect himfelf noiwirhflanding, and even think it more probable thai his heart is not perfed before God. This has probably often been the cafe of true chrirtians. But how Qhe who can profefs in moral fmcerity Ihould know himfelf to 4)e infiiccre, is to me as inconceivable, as for one to know that he fpeaks falHy, when he is aiming to fpeak truly. I conceive then, that all thofe may warrantably and rightfully come into church communion who are vifible faints in the view of their own confcience, as before explained. That is, all who find that, fo far as they underftand the gofpel, and know their own minds and hearts, they do believe, approve and confent to it without referve, and are willing to give up themfelves to God in Chrift according to the terms of the new covenant, refolving without delay to forfake every known un, and perfevere in the practice of every known duty. Thefehave fuch hopeful evidence of chriftian piety in themfelves, that they have reafon to think it is their right and duty to join themfelves to an inflituted church. If the church is bound to judge one to be a vifible faint, and receive him as one who exhibits credible evidence of true piety, when he makes a found, intelligent and honefi profeflion of chrii- tianity, fo far as they can judge, and is not fcandalous in his life : then he who finds not but that he does fincercly believe, approve and confent to the gofpel, {o far as he underftands it, and is not confcious of indulging himfelf in known wickednefs, fuch a one (whatever he may think of his ftate, and whatever it may be fuppofed to be) is a vifible faint in the eye of his own confcience. He has credible evidence of grace in himfelf, whether he have the truth of it or not ; and may as reafonably have charity for himfelf, (if the exprcITion may be allowed) and come for the privileges of a rightful church member, as the church may have charity for him, and admit him. Some may perhaps think it too (lender evidence in favour of a profollbr, that he is morally fincerej that his heart condemns him not of infincerity in the profefTion and practice of chriftianity. I L giant §2 !}>{ Right of Accrfs to the Privileges of External CommunUnl grant it is not a certain evidence of grace, nor is this neceffary te give a right of acceis, as all allow. Hut it is not a contemptible ground of hope. If our hearts condemn us not, then have \\e cofjliilcnce tovvards God. Ainny wh.o profefs godly (incerity, iiave really no more certain evidence of it than tliis, that they are not confcjous of hypocrify in prcfeirmg and pradiifjng chriftiauity. They who have this evidence in their favour, however they may fufpcct tl>emfclves, have reafon to hope they are fmcere. But they have a good reafon, warrant, right to take upon them the chrillian profcfTion, if they can do it without known hypocrify. For will any fay a man cannot have reafonable fatisfatStion tliat he is warranted to confefs Chrift before men, join v.ith his profelTed dilciples, and declare himfelf on their fide, by worfliip- ing with them in the ufe of gofpel ordinances, till his faith has been proved to be genuine? is there any rule or example in the New Tertament from which fuch a conclufion can be gathered ? I think not. 'I'he A potlles received thofe into the church without delay who profefTed to believe that Jcfus was the Clirill the Son of God, tnc Saviour and Lord of men. It appears not that they waited to have tlieir faith proved by works or trials, cither to the church cr to their own confciences. A bare profelfion of faith fatisfied the Apoflles that they were fit to be admitted. And the con- viv-Hion the hearers had of the truth of the Apollles' docftrine fat- isli'jd tiiem of their right and duty to profefs this belief, and join with others who protelled the fame. What confidence they had that their faith was of fuch a kind as would not fail, but be found upon trial, to praife, honour and glory, appears not ; nor wheth- er any of them were fully pcrfuacied of their own godly fincerity before they joined to the church. After they were admitted, they were exhorted to make their calling and eledion fure, 2nd at- t:iin to the alfuranee of iiope, by their diligence in works and Jabours of love, and in the duties of their heavenly calling. The Apoftles tnught that it is by keeping Clirill's commandments we know that we know him. And they exhort thofe to examine themfelvcs whether thev were in the fjith, whofe right of mem- berlhip they did nor call in quell ion. As there is no gofpel rule requiring a churcli not to admit a profeflbr, unlefs tl-.cy were fure, or perluaded that he is a tiue fiint, (though indcrd they ought charitably to repute e\cry crcd- jnle profefibr to be fincere) lo. there is no rule forbidding a Iieaier to come into the chuich, unlefs he be well perfuaded that he is a true Mint. Nor can this, 1 think, be argued from any tl;in2; in the Now Tefiament. We find not that (Jhril\ or ihc ApolUes iciulcd any who defircJ to profcfi their faith., and join thciiilelves to ^he Right ofAcceJi to the Privileges of External Communion ^ S3 to the difciples, though he knew, and they were doubtlcfs ap- prehenfive that many were not difciples indeed. Nor do we find that they ever cautioned them not to prefume to come, till they had good fatisfa6tion touching their fpiritual ftate ; or that they reproved any as rarti and too forward in offering themfelves be- fore they had fu. Sclent evidence that their converfion was found and faving. This feems very remarkable, when it is confidercd how fuddenly, and in what numbers they flocked into the church, fometimes thoufands in a day. It may be thought that thefe primitive profeffors v;ere affured, or at leaf} perfuaded, that they were in a i^ate of favour with God : " For upon their embracing the gofpel, they were filled with joy and praifed God. That the account of them now is not as of perfons under awakening, pricked in their heart, weary and heavy laden finners, but of perfons whofe forrow was turned into joy, looking on themfelves as now in a good elTate." I an- fwer — Since they had profelTed their faith to the fatisfadion of the Apofiles, and were admitted to baptifm by them, this mufi be matter of much comfort and joy to them, though rh.ey might ftill have doubts whether their hearts were fincere. Beiides, we need not imagine that their joy and praifes arofe only, or chiefly from a perfuafion and fenfe of being the favourites of God^ and in a good eftate. Is not the gofiDcl glad tidings of gre.at joy to thofe who are pained with a fenfe of lin, guilt and the wrath of God ? Muft it not rejoice fuch, before they are fatisfied wliether their fins are forgiven, to hear and believe that there is forgive- nefs with God : That he delights in mercy : That Ciirifi: came into the world to fave finners, and there is falvation in him : That hope is fet before them, to which they may fly for refuge, and efcape the vvTath to come, and be the happy fubjccfs of that grace •which bringeth falvation ? I might further aik, Would it not fill a benevolent heart with joy to know that many have been, and will be faved from fin and mifcry, and blefied with all fpirit- ual blefiings in Chrifi ? And is it no matter of joy and praife to a chrifi:ian to behold the glory of God's grace as difplayed in the gofpel ? We need not imagine that thofe primitive chriftians were fo felfifh as not to be abJe to find any thing in the gofpel to ex- cite their joy and praifes, till they were firfl: fatisfied that them- felves were objeils of divine favour, and in a fafe and happy fiate. To proceed. They who mofi: infill that fanvSlifylng grace is necefiary to qualify for a rightful accefs to fpecial ordinances, yet grant that they w^\\o upon examination, find reafon to hope they are fincere, are bound in confcience to come, though they may have many doubts. And rliat they who find that they truly be- lieve §4 ^'? Right of Accefi to the Privihgns of External Communion. lievc and confent to the gofpe), fo far as they know themfelvcs, have rcafon to hope they are lincere. Now, they who are morally linccre in profeflfing chrlfllanity, Iiave all this evidence that they are real chriftians : Ir or moral fin- cerity is oppofed to confcious hypocrify. \{ luch have not a v^ ar- rant to come, how can any come wiih a good ccnfcicnce, vho duubt their o\An finceriry and fpiritual llate ? Will any deny that one, Vvho after ferious examination of him- felf, is uncertain whether he be a true faint, may yet be certain that he finds hopeful evidence of fincerity in himfclf? Or, that one who is not confcious of hypocrify in the profcflion and prac- tice of the chriftian religion, finds more reafon in }jm)eif xo hope he is lincere, than to think he is a hypocrite, however lie may Ice caufe to fufpecl himfclf, from the inclinations to fin he finds in himfclf, from the falling away of fo many en^incnt profeflcrs, and other grounds of fear which he fees in himfclf and otiiers. Now, may not fuch a perfon, notwithflandmg his doubts, have reafon to think, yea to have an undouhi'wg fcrjuafior^ tliat the in- ducements and encouragements he has to join himlelf to a chrif- tian church are greater, than any difcouragements arifing from the fcruple before mentioned ? May we not fafely determine that he wlioie conl-icnce hears him wiinefs that he can fincerely, fo far as he knows himfclf, profefs all tliat is required to be profeffed by thofc who are admitted to communion, has unqueilionably more and better reafon to come forward, and give h.onor to Chrift and his gofpel by fuch a profeffion, than to retrain till lie has cer- tain evidence that he is a true faint, or at Icart is fure that this is on the whole mofl probable ; which 1 think no doubting chrift- ian, will ever be able to determine? And if, as 1 conceive, fuch a perfon may have clear and undoubted evidence and convidior^ in his own confciencc that the reafons perfuading him that he may and ought to offer himfelf for admiflion are of more weight tlian the fcruplcs wliich tend to difcoura^e him, I v\ould afk, Js it not evidently moft rcafonablc, that a weightier and better reafon fliould determine his conduvft, ratlier than a weaker doubt or fcruple on thiC other hand ? And if this be granted, vhich 1 think all mufl grant, I would afk again, Is it not undoubtcdlv tiie right nd duty of fuch a man, and of every man, to a(!:t rationally ; and practically to prefer a llronger and better reafon to a weaker one to the contrary ? Whether the better reafon, in this cafe, doe$ not lay a facicd obligation upon a man to determine his condu6l according to it ? Whether it ought not to weigh dov^n what is evidently of lefs weight ? and though it may leave the fpecula- tivejudgment in doubt as to his Ipiritual llatc, \et it directs ilie confcicncs rightly and certainly to ikt(n.Ku:c wlvdt we reafonably The Right of Accefs to the Privileges cf External Commumon. S^ may and ought to do in fuch a doubtful cafe > That i«, to deier. mine certainly and rightly^ what is our duty and right to do. In a word, Is not a manifeft preponderancy oi reajon and evidence, on one fide of the queftion, a fvfficient warrant for us to act upon ? If fo, then they who have more and weightier reafon for coming into church coinmunion than refraining have a good warrant and lawful right to do fo. If not, then none hsve a fufTicient reafon, or arc allowed to come, but thofe who have full alfurance of their own good eftate. For, as was argued before, not inevident qualitications, however real, but evident and fuiTicient reafons in the view of our minds give us our right and warrant to act in all cafes. Since then inevident fan£lification is no reafon or warrant to ac^ upon, and io can give no right of accefs to fpecial ordinances; fmce it is fufficient reafon and evidence in the view of the mind which gives this right ; fmce certain evidence of inwsrd fancPiifi- cation is not neceffary, but credible though fallible evidence is fufficient by the confent of all ; fince the practice of the Apofiles in admitting profelTors into the church, without waiting to have them prove the truth of their faith to the church, and to their own confcience fliews that, this proof is not neceflary to givecne a right of admiffion and accefs, we mufi: conclude that as a Jound profefFion of the chriilian religion exhibited apparently in veracity or moral fmcerity makes a man a vifible faint in the account of the church, and gives him a right of admiffion ; {o confcious ve- racity or moral fincerity in afienting and confenting to the chrif- tian religion, makes him a vifible faint in the view of confcience, and gives him a warrant or right of accefs. It may be faid, that if one judges his fpiritual ftate to be better than it is, he deceives himfelf ; which he has no right to do ; and his error gives him no right to privileges. 1 anfwer, If he proceeds according to the rule and evidence by which he ought to jud2;c in the cafe, he has judged rightly and regularly, whether he has judged truly or not. Nor is it contrary to trutli for one to judge that he has thofe marks of fan6^itication of which he is confcious, though he cannot conclude pofitively, from uncertain credibility or probability what his flate is. But a pofitive con* clufioa that our (late is good appears not to be neccflary in this cafe. SECTION S6 7hi R'ght of Accefi to the Privileges tf External CommuniofC SECTION III. Thuhting Clmjltam may have a fure Warrayit or Right of Acccfs, FROM the preccedlng difcourfe It appears that a man who doubts whether the command of Chrift requiring his difciples to attend the fpecial ordinances of the gofpel fpeaks directly to any but to true chrilllans, and whether any but fcch have a covenant grant of, or title to them, and alio whether himfclf be a fmcerc chriftian, may notwithftanding thefe fpcculative doubts, be fure that it is his duty and his right to come into church com- munion. For whether a command be directly addrefied to us or po, yet if we have plainly more reafon to judge that it fpeaks to us, this is fufficient to bind us in duty to yield obedience to it. And whether we are really entitlcdhy a covenant grant to a privi- lege or not, yet if we have credible evidence that we are rightful fuhjeds, this gives us a warrant, a lawful and certain right, to make ufe of it. Uncertain titles give certain warrants till they are found to he null and void. We are often uncertain whether the title by which we hold our property be valid. Whether the relations mankind arc prefumed to fland in one to another arc really fuch as we take them to be. Indcetl we feem to be for the moft part in a degree uncertain with refpecl to the real cxiflence of thofc fads and circumjlances, on the fuppofition of which our rights and duties arc founded. Yet our rights and duties are certain and imqueftionable, fo long as we have credible evidence of the truth of thefe circumftances ami fads. We may alfo from what has been argued above fee that who- ever comes to fpecial ordinances mufl have a kncvjn or evident ri^i^hl in order to his doing it, with a good confcience. If by a riLdit we mean what I call a pajjive right or s ccjcuant title xo crdl- ninces in the outward admiuiltrition and inward efficacy of ihcm, tiicn I conceive that one who is ?iot certain^ nor fully pcrfuadcd of this oiay not only have a ri^ht to them, but alfo a ivarraut a fujp- clcKt reafon to come to, and attend upon tliC outward ndminiltra- tjon of them. I'or whoever has credible evidence in his own mind, tlKit thefe ordinances arc by the gofpel covenant granted to and enjoined upon him, is bouiul in duly and has a good reafon and warrant for coming to them, notwithllanding he may not be certain whether he has a covenant title, Hut if by a right to ordinances wc mean, what I call an aSlive ylrht. That \s, a good wa-rant, a ftrfflcient reafcn for coming to, and attending upon them, then nu cue may or can with a good conkicncw ^he Right of Accefi to tie Privileges of External Commumcn, 87 confcience come till he is fatisfied beyond doubt that it is more reafonable for him to come than not, and confequently that he has a warrant to come. Cafuifts, agree that it is unlawful for a man to do that, the lawfulnefs of doing which he doubts. I'his rule is grounded on the words of the Apoftle in Rom. xiv. Let eve- ry man be fully perfuaded in his own mind. To him who cfteemeth any thing unclean to him it is unclean. He that doubt- cth is condemned if he eateth, becaufe he eateth not of faith ; for whatfoever is not of faith is fin. This is not to be underftood as if the Apoftle declared it to be unlawful for one to a6l upon probable evidences and reafons, which rriight leave the fpeculative judgment in doubt as to the truth of facts. For it is often our duty to a6t upon very uncertain and flender prefumptions. But we are not allowed to do that which we doubt whether it be law- ful, and reafonable, and warrantable for us to do when all things are confidered. We mufl have a reafon in the view of our minds for acting as we do : And this reafon muft be evidently better,and of more weight than any reafons we have to the contrary. And if the reafons for doing any thing evidently preponderate, they give an evident or known warrant or right to do it in the judgment of reafon and a right confcience. Till this appears a right con- fcience cajinot lign the warpant. And without the leave or con- fent of our own confcience, we are not allowed and have no right to do any thing. Ohje£l. I. But it may be obje£^ed that it is unreafonable to fay that a man may not take any privilege 'till he knows he has a right to take it. For then we muft do nothing upon a probable judgment and hope. V/e muft neither move, nor voluntarily forbear to move, without a certainty of our duty in the cafe one y/ay or other. There are many doubtful cafes, in which a man muft a6t according to the beft of his judgment. If he judges ac- cording to the beft light he can obtain that it is his right and duty to come into church communion, he maybe bound in confcience to do fo, notwiihftanding he may doubt of his right, and by do- ing otherwife he would avSl: unreaionably, and run himfelf into what he thinks the greater danger. I anfwer. — If it be unrcafonabie to fay that a man may not take any privilege till he knows he has a right to take it, then the con- tradicftory pofition is reafonable. That a man may take a privi- lege when he knows not that he has a right to take it. That is, he may do it lawfully. In plain Vv'ords. Ke has an evident ri^ht to do what he has no knovv'n right to do. Which Js,T think, a contradiction. \{ we are often obliged to aci: upon doubtful evidence (as it is certain we are) then we have a right to act on «loubtful evidence. For neceffity gives us a right, nay obliges us to 88 Ihe Rijhi of Acccfs to the PrivlUga of External Communion^ to do what muil be done. And if it be evidently rcafonable in fucii Cafes to a^t according to our beft judgment, and to be deter- mined by tliolc rcnfons, and that evidence which is of mcft weight ; then wc have a right, and ought thus to aiSl and be determined, ijo that the evidence of our right to do any thing is infeparably connecled^ and keeps pace with the evidence we havctl^at itisnc- ceflary and reafonable for us to do it. And it no one may come to ordinances while he doubts whctJicr it be mof recfonath^ for him to come, then he may not come while he doubts whether it be his r'i^ht to come. And here it again falls in our way to obferve, that it is not fan^^ifying grace whicli gives a right or warrant to come into church communion. For fmce none may come but thofe who ^xz fully per [lidded \\\zX\X\% mofr reafonablc, and confequcnrly their duty arid right to come, wliich implies a full pcrfuafion, that they are poflofied of tliat which gives them this their warrant ; and lincc fonie who arc not fully pcrfuaded that they are the fubjec^s of linctifying grace have confellediy a right of accefs ; it tollows tint fuch have more certainty of their right of accefs, than of their being true faints, which could not be, if it be fuppofed that fanc- tif)in2 grace gave them their whole right. Ohje:i, 2. If no one may come to ordinances while he doubts whether it be his right or duty to come. An unconverted man nny not come, if he has any doubt of the riglu of the un- converted. 1 anfvver. If it were fuppofed that the unconverted might have a right of acccfi to fpecial ordinances, it is eafy to fee that fuch may be fure of their oA'n right, without knowing whether the unconverted have a right to the fame privilege, if any one tinds that he can proLfi the chridian religion without known hypocrify, and con- fequcnrly that he has preponderating reafons and encouragements to UiC the ordinances, he may be lure it is his duty and right to come to ihem. Hut thougli tlus i'^ fuincienc to afcertain to him his own right and uanant, it mufi ftill leave liim in doubt whether any unconverted have the fa;ne right unlcfs he could know wheth- er any fuch had as fufiicient realbns for coming as he linds in himfeif. Hut as he knows not that he is unconverted, his own v.irrarit, however certain, will not enable him to conclude politively and ccrrainly tint any unconverted have a like warrant j though he mull in reafon concIu;!e, that if any fuch liave crrili- ble evidence in their own confcience that thev are fmcere clirif- tian?, nnd that it is mofl reafonable for them to fcek admiHion to :he privileges of llie cliurch, then it is their right and duty to do io. For every one may arul ought to do what is mort reafonable, mi La* bwa f^;d. Lu: no one wko is ful'.y pcifuadcd that//;r^r/ ., (hri/iians 7he Right of Acccfi to the Privileges of External Communion. 89 chrijlians only have a right or warrant to communicate witii the church in fpecial ordinances, can warrantably come to them or attend upon them in faith and a good confcience, while he doubts his own fincerity. He may not come, unlefs he is on good grounds perfuacied beyond all doubt that he is a finccve chrifiian. Oh]. 3. If all who come to ordinances murt have an undoubt- ing perfuafion of their right or warrant to come, the unconverted are efteftually barred by this rule. For fince they have not an undoubting perfuafion of the truth of the gofpel, and fo know not whether the charter be authentic in which alone the right of any to chri^ian privileges is conveyed, they cannot have an un- doubting perfuafion of tiieir own right. I anfwer — That no unfandified pcrfon is fully perfuaded of the truth of the gofpel, is more than 1 have ever feen proved. If the devils have a full conviflion of this, I fee not why unfand^ified men fliould be thought incapable of it. But not to infifl: upon this — I fay. It is a great miftaks to imagine that the fcriptures lay no certain obligations, and convey no certain rights to thofe who are not aflured of the truth and divine authority of them. For if it appears probable, or credible that the gofpel is a divine revelation, this is enough to faften facrcd and important obligations on the confcience ; obligations as certain and unqucftionable as any which can arife from the moft affured conviction of its truth. If the gofpel is believed to be moft probably a divine revelation, then it is mojl certainly the duty and right of all who are thus perfuad- ed ferioufly to obferve its rules and precepts. If I judge it probable that the gofpel is divine, and if I find that it calls upon all to attend to its propofals upon their peril, am I not undoubtedly bound in duty to hear the word ? And have I not a certain, unqueftionable, known right to do fo ? Are any duties and warrants more certain and unqueftionable than many which are grounded only on moral and probable evidence \ Can I not he certain that I have a right to ufe a privilege which the law of my country gives me, unlels I have not only moral, but infallible evidence that my title is good, and the law valid. We have no more than moral and probable evidence of the authenticity of human laws, or conftitutions ; but is it therefore uncertain whether it be our duty or right to. obey them, or take the benefit of their proteiuon ? Is it uncertain whether a man has a right to claim or receive a legacy bequeathed to him, becaufe wills are proveable only by moral and fallible evidence ? Is it not certain that a credible, prefumptive title, nay, mere profelFion of a privilege bona fide gives a right to make ufe of it, in fuch ways as are not injurious to others. In (Iiort, if it be p»-obable that a law is authentic, the fubj-dt who thinks fo, is certainly bound to M pbey 90 lis Right :fthe VnconmrUd to External Communion. obey ir. If 1 have rcafon to think it moft probable tliat I have a title to any privilege, 1 h^ve rcafon to be certain that I have a rieht to take and iifc it, till tjic contrary fhall ap^;car, efpccially when thii i^ a matter of duty as vncU as ri^hr. — »>^»->->^^'-cciaj ordinances ; and if there be no known bar in the way of his coming, and being admitted ; muit we not conclude, that he has a right to be admitted, and is bound and has a warrant to come. 1 prefume none will deny that fuch a one has a right to be admit- ted a in the children of dark- nefs ami difobedieuce. There (hall be weeping and j^naHiing of teeth.* If * Mr. HtMiry lias this note on the parable. '* Their is a binding in t}i;s vroild b\ the Icivaiits, ihcuuuiUct>, \>lioIc fuf|»ciiJiiiL; ufieiions that walk diiyrdcrly The Right of the Unconverted to External Commtmim, 99 If the man without the wedding garment was ordered to be caft out of the vifible church, as having no right to have external communion in ordinances, he was certainly a fcandilous man and excommunicated as fuch. PV Chrift gives no orders to his fervants to caft any out of the vifible church but thofe who are fcandalous. But though fcandalous perfons ou2;ht not to come to cnurch communion, this proves not that no unconverted per- fons may lawfully come. For fome of thefe are vifible faintv, and not Icandalous. •Ohjerl. 6. The covenant of grace is a covenant of falvation. How tnen can thofe who arc not in a (late of falvation be in the covenant, or have a right to any of its fpecial Drivileo-es. Jnfw. The covenant Gfgrace contains a pmrnifel^f falvation tor true believers, who are interefted therein in refpcct of its in- vnible admmiilration. It has alfo grants of external privilefres ior vihble i^uits, who are intereded therein in rcfpcdi of its ex- ternal adminiih-ation, as has been argued at large in difcourfm^ on the covenant; and is, I think, generally acknowjedaed, tho"^ It leems to be forgotten by thofe who urge this obje6tion. Now ipecial ordinances being external covenant privileges, why may not vifible faints have a right to ufe them, even fuppofin^ thev are not faints in heart ? And if a profeffion of faith morahy fin- cere, conilitutes a man a vifible faint in the account of the church and of his own confcience, this is the condition or qualification to which the gofpel rule annexes a right to the ordinances in their outward adminiftration. ObjeSi,^ 7. Sacraments are feals of the covenant, not only for the conhrmation of its truth, but alfo feals applied (o the com- municant as a party, appropriating the blcfiings of the covenant to him. How then can they rightfully belong to one whoac cepts not of the covenant, but reje<5is it ? Jnfiver. It is true none have a right to the feals but thcv who are in the covenant. But vifible faints are in the covenant m Its outvyard adminiftration, though fomc are not in it fo as t^ be entitled to its invifible faving bleifings. Now the facrament. feal tlic covenant of grace, with all its privileges, promifes and obiigations to and upon thofe who are in covenant. But thev lea according to the tenor of the covenant. Abfohite promifes and grants (including fuch as are become abfolute by the fulfil ment difordcHy to the fcandal of religion is called binding them, Mat. xviii n V le Jf T.K^ 'T Pf '^"''^"r °^ ^^'''''^ ordinance^, and Ihe pecul ar n l' vilegesot their church nicmber/hip. Bind them over to thr^ rin-t Jl .udgmentof God. Take hi-n a.a^. When the wick dnf. o hvpt • e^ appears they are to be taken away from the communion of .ho faithfu 'j be cut off as withered branches " But I find no cofpcl rule interdiAH the ute of outward ordinances to viHblc faints becaure^.nco r;c tcl^ ^ 100 TJ)e Right of the Unconverted to External Communlonl mcnt of tlicir conditions) are abfoliitcly fcalcxi and confirmed to thofc to whom they belong. I'hus the promifes of pardon and falvation are abfolutely fealed to believers. The grantor prom- ife of external covenant privileges is fealed and appropriated ab- folutely to vifible faints. Conditional promifes are aifo fealed with a fpecial application to thofe to whom the feal is applied ; aflurirvj^ them not abfulutely that they Ihall receive the bjcffrngj promiled, but tliat the^' in pariicubr fhall certainly receive them upon their complying with the condition. But the facraments do not make conditional promifes become abfolute. Nor are tliey a feal or token given to the receiver, teftifying that he has complied with the condition of all the promifes, and fo is abfo- hitely entitled to them. In the adminiftration of the facrament ve may conceive that Chrirt addreffes every rightful communi- cant to this cfte6t : " This covenant is fure and fteadfaft to you who are in and under it. It belongs to you ; its bonds arc on vou. A compliance with its requirements is expeded of you in particular. Whatever promifes or grants you are entitled to, ac- cording to the tenor of the covenant, are fealed and confirired abfolutely to you. And all the conditional grants and promifes are to you, and arc your's upon your compliance with the con- ditions. As a folem'a feal and token of this, take and eat this fymbol, or memorial of my body broken for you, to purchafe and feal this covenant — and drink ye all of this cup, as a pledge of the new covenant in my blood fhed for you.'* To apply the feal or token of the covenant to thofe who have no interert therein would indeed be like fealing a blank. But ylfible faints with their children are in the covenant, fo far as to liave a covenant right to the privileges pertaining to its external adminiftration. And the facraments are to them a feal of tlie covenant-T-^/.T?/ its duties are in a peculiar manner binding on tl;em ; that foir.e at leaf! of its grants belong to them abfolutely ; that its conditional offers are made efpecial!y to them, and fliall be theirs, upon their acceptance of them, yea, it they do not pofitlvely rcjetSl them ; snd whether they comply or not with the conditions on w liich the faving grace of the covenant is propofed to their acceptance, yet the offer (hall be continual to them fo lon^ as they continue vifible faints ; the privileges of the kingdom of CJod fhall not be taken a\vay,unlcfs they put them away by a pofitivc rcjeeHion : Finally, the indefinite promifes of converting and fnnai'fxjng grace made abfolutely to the \ifib!e cluirch, are ji. definitely fealed and confirmed to the members. And will any fny that all this is a mere blank, a mere noticing ? 'The facrameiUs arc not a feal to each communicant, that all ; c blcHu'irs of the covcnaiu 'ubfulutclv belong to hi»m, whether hQ lor TJ)e Right of the Unconverted to External Communion. he accepts of them or not ; or that he has complied with all the conditions, upon which all the blemngs of the f^venant ^e of-^ fered They who fo imagine deceive themfelves. There are fome'covenant bleffings to which many who are in the covenant and even many true believers are not at prefent entitled, as not having- vet performed the condition to which they are promued. Briefly then, the feals are a token to all thofc to ^^^om they are rightfully applied : That the covenant is fure and fteadfalt, and its promifes mall be fulfilled according to the true tenor of tncm: That as vifible faints they have a covenant right to attend external ordinances, and enjoy the privileges of church members : That if they are, or (hall become true believers, the fpintual blelTm^s of the covenant are or (hall be theirs : That if the facraments or other ordinances are zuorthify ufed, they (hall receive the fpiritual benefit of them. But they are not applied as a feal or token trom Chrift to every rightful communicant, that he is a wortoy com- municant, or a true believer, or entitled abfolutely to ali covenant bleffings. There is a difference between a rtgntful and a worthy attendance on ordinances. The Apoftle difputes not the right of the Corinthians to come to the Lord's fupper, though he blames them for coming unworthily. Objea. 8. The facraments are alfo feals on the part ot the receiver. As Chrift in and by them gives an outward fcal, cr confirming token of the truth and (lability of all the grants and promifes of the covenant ; fo the communicant does on his part folemnly feal his acceptance of, and confent to the covenant. i5ut this no unconverted perfon does in fincerity. And fince it is un- lawful for one falfely to profefs, and then feal a confent to the covenant, the unconverted may not come to the facraments. Anfiucr, It is granted, the facrament may be conlidered as a feal on the part of the receiver ; that is, a confirming token of ^ profeffion. And as it is unlawful f6r any to pi-olefs in known hypocrify, fo it would be aggravated wickednefs Xh leal fuch a profeffion at the Lord's fupper. None may come to this ordinance, but thofe who may lawfully and warrantably exhibit fuch a profeffion as (liall give them a right of admiffion. If no unconverted man can witiiout lying make fuch a profcflion or reliction as would entitle him to admiflion, it would he plainly unlawful for liim to feal the fame at the facrament. But who- ever profcfTes in moral fincerity, does really a(rcnt and confent to the gofpel, {o far as he knows himfelf. He is not confcious of hypocjify. He does not wilfully mifreprerent his own fentimonts. Now fuch a profeffior cannot be jufily charged with lying; for a Tie is a wilful mifrcprefentation. ^ I luppoie 102 The Right of the Uncorrjerted to External dmmumoK. I fuppofe it will not be denied, that whoever finds not but that he does believe and confcnt to the gofpel, may and ought thus to profcfs, though he may not be perfuaded of his own godly fin- cerity, To docs not and cannot profefs or pretend that he is one of this chara6lcr. I adc now, has fuch a profeflbr a right of ad- miirion to the communion of the church ? U he ought to he admitted upon fuch a profefTion, then he has a warrant to fcal this his profefTion at the Lord's fupper : For all who have a warrant to profefs that which gives a right of admif- fion, have a right to come and feal the fame. But if fuch a profeiTor is not to be admitted unlefs he withal declare abfolutely, that he is a fmcere chriftian, if tliis be the pro- fefTion which gives a right of admiffion, and is to be fcaled with the facrament, no one can lawfully thus profefs, if he has the Icafl doubt of his own fincerity. For we may not abfolutely af- fert any thing for truth, of which we have any duubt. Oh'jc5l, 9. What has been offered in anfwer to this objecE^ion, may alfo ferve to obviate the objection from the nature and fig- nificancy of facramental actions : lliat in receiving the facra- ment the communicant makes a folemn profefTion of faith, love, gratitude and cordial fubjeition to Chrift, which no unfanctified man can truly make. The facrament may indeed be termed, as was faid, a feal, or ratifying token of our chriflian profefTion. But the facramental asSlions are not io to be interpreted as to fig- nify or imply any thing more than is contained in that profefTion to which they are annexed ; efpecially, as 1 find no fuch interpre- tation given in the fcriptures. Kow the profefTion, upon v;hich the primitive chrillians came and were received into the ciiurch, was not a profefTion of aflurance, or confidence in their own godlincfs, but of faith in Chriil as the Saviour and Lord, the fincerity of which was afrervvards to be proved and manifelled by its fruits. And though in receiving the facramental elements we do profefs to receive Chriil, and hope for falvation only through him, and sccording to the tenor of the new covenant, and that without known rcfervc or hypocriiy ; yet care fliouM be taken that this be not fo undcrfiood as, if « profcjjion cf knowing our own hearts^ or having a perfuafion that we are faints in heart, was meant to be vinppcd up, and implied in this our profefTion : For this would lay a lilock in tiie way, and a fnarc on the confcicnce of the v;eak •A\\(\ doubting ; who murt either neglect the duty and privilege which bcloii:;s to them as vifible faints, or prefumc on making a profcJTion, the truth of which tb.ey doubt. It is alfo ftill to be remembered, that the qucftion is not, ivhdher wi unfimSl'ified man ever docs^ while fuch corm tOy and attend ^'fpd ordinances worthily^ fo as to Inve a covenant right to the fpi- ritual Ilje Right of the Uncon'derted to Exte rnal Ccmmunlon, 103 ritual benefit of them. We grant, that no fuch perfon is in a prcfent capacity to eat and drink in the manner he ought, at the Lord's table, or to attend any other of the inllitutcd iHeans of religion. Yet this proves not but that a vifible faint, though unconverted, may as lawfully ufe the fpecial ordinances granted by Chrift to the vifible church, when he can do it with- out known hypocrify, as attend any ordinances, or do any other action which he has an acknowledged right to do. Nor does any thing appear to bar his right of acting in one cafe, more than the other. At the fame time it is certain that none are allowed to profane any divine ordinance, by ufmg it in an unworthy- manner. It (hould therefore be the ferious concern of every one to attend every ordinance, and do every thing with the fpirir, the principles and airns of a fincerc chriftian. OhjeSf. 1 o. Thofe have no fitnefs in themfelves to Gome to the privileges of the church, who, if they were known, would not be fit to be admitted by others. But unfanclified men, it they were known to be fuch, would be unfit to be admitted, and fo have no right to come. I anfwer. What gives any one a right, and in that refpedi a fitnefs to be admitted to church privileges is credible evidence of grace. Now they who are known to be unfandified want evi- dence of grace : For it is impofTiblc that one who exhibits cred- ible evidence of grace fhould be known to be gracelefs, unlefs by Supernatural revelation. But it is not the want of grace, but the want of credible evidence of grace which renders one untit for admifiion. So whoever knows himfeU to be unfandtified, wants thofe evidences of fanclification which would give him a right or warrant, and in that refpedl a fitnefs, to come for the privileges ©f the church : iince it is impofTible for one who finds credible evidence of fanclification in himfelf, or who is morally fincere in profelling chrifHanity, to know, except by fupernatural revelation, that he is gracelefs. But it is not the want of grace, but the want of this evidence of grace, which renders him unfit, as wanting a right or warrant to come. For though credible evidences of grace do not make it certain that a man is a true faint, yet they make it certain tb.at he has a right of admifhon, and a warrant to come for church privileges, as we have before argued at large, and is acknowled^c^cd by thofe who have mofl: objeded to the right of unfanclified men to the facrauients. Thus Mr. Baxter, whoop- pofed Mr. Blake, yet fays exprcfsly, "He who can fay I am i.ot certain thit I truly repent, but as far as 1 know my heart i do, is not to be hindered from thefacrament by that uncertainty." And Mr. Edwards, who oppofed Mr. Stoddard's principle, fays, '' Tfie beii juti'^meut \vc can form after all propter cnc'eavours to know tliC 104 '^^^ Right of the Unconvertid to External Communion, the truth, mufl govern and determine us," plainly acknowledging; that it is our right and duty to condu6l ourfclves according to it. Dr. Mather too, while difputing againlt Mr. Stoddard, fays, "If after fcrious fclf-examinaiion, a man cannot but hope hc'isa god- Jy man, lie may come, though he hath not afTiiraiiLC ;" that is, he may come lawfulhy or has a right or warrant to come. .And all our divines and cafuifts feem to be of the fame judgment ^ tho' many fecm not to liaveconfidcreil that this is in cffc6t an acknow- ledgment of the right of fome unfandtified men to come to the facrament : For 1 think none wiil fay, that all who fee reafon to hope that they are converted are finccrc chrii'.ians. Ohje^i. II. if gracelcfs peifons who are irvLTally fuiccre may come to communion, the greateft part of communicants are like to be not only gracelcfs, but void of moral fmcerity. For moral fmcerity, without grace, commonly foon vaniOies ; and yet thcfe if not fcandalous, muft continue in the church even without mor- al fmcerity. I anfwcr. Moral fincerityin profefTmg chriftianity is a credi- ble evidence of fan6tification. Credible evidence gives a right of admiliion and accefs. Whenever this evidence fails, the right an- nexed to it becomes void. If any one is vifibly unfit for com- munion, according to the rule of the gofpel, he is to be debarred. If any one finds himfelf unfit, the rule forbids his coming. If he will come notwithflanding, it is no fault in the rule, but the fault is wholly in thofe who tranfgrefs it. If neither the church nor the profeflbr find any unfitnefs, he ouglu not to be debarred, or refrain from coming. The gofpel rule was never defigned or cal- culated to keep thofe out of the church who appear not to be un- fit for communion, be their inward flate what it may. I would humbly wifli ihofevvho llius object to confider calmly •what rule they would have for chrirtians to try themfelves by, in order to determine whether they may come to ordinances. Would they have none come but fuch as have certain evidence of fancli- fication ? No. Would they have thofe come who find credible evidence, or reafons to hope they are finccre ? This is the rule we contend for? Will they fay that mora] fmcerity in the pro- feflion of chriOianiry is not a credible evidence of fanciifying grace ? 1 egnceive that it is as good evidence as can ordinarily be exhibited in any profelhon, as has been argued. W^ould tluy liave a rule which, if duly obferved, the ^^/5\ions and difiiculties, endeavouring to obviate them without calling tlicm up to viey.'. O SECTION izS TJ?e Right of the Unconverted to External Communion* SECTION UI. Reconciling Remarks* UPON tlie whole view of tlie cafe before iis, I humbly con- ceive tfiat tlie difference of opinion between ChriHians, who have appeared with fo much zeal on different fides of the quellion, not wiihout fome hard thoughts of each other, has not really- been fo wide, and by no means of fo much importance as has often been tliouuht. All acknowledge that certain evidences of fand^ificatlon are not ncccliary to give one a right to churcli privileges ; and that creil- ible grounds of hope are a rational and fufticient warrant for a profellbr to come, and the church to receive him. That none arc to be admitted but thofe for w horn the church ought to have char- ity. None may come but thofe who can wiihout known hypo- crify profcfs a ferious and hearty affent and confent to the gofpel. AW iIk* cfifference with refpe«5t to xh^ rule of aJiniJJionl X\\\i\)/i\s this — i'he one fays none arc to be admitted huifuch as are judged to be true famts, making the judgynent of the church the foundation or condition of the proponant's right to admiffion. The other maintains, that thofe are to be admitted who give credible evi- dence that they are true faints in a judgment of charity. So with refpecl to the rule of cohfcience^ determining a right Of accefs. Tlie one fays that none may come but fuch 2S judge themfelves to be faints in heart, at jeaft that this is moff probable. The other thinks that however men may lufpecf, and even have a prevail- ing fear that their hearts are not right ; yet if they find this evi- dence of finceriiy, that their hearts condemn them not of hypo- crify, their warrant is t^ood whether the cndit they give, or the con^ fi^lencc they have in tlie rcafons of their hope be more or lefs. Now, vvhile 1 cannot but hold with the latter, and thifik the other opinion prcffed with difficulties which 1 know not huw to remove, vitwing the matttr in thecry cr Jpeculation^ yet conliilercd in reference to prjiSiice, the difference feems not to be of fo great importance. L[)(;n the former principle chrirtians will indeed often be obliged lo a^^t with uncomfortable doubt and uncertain- ty wlK'thcr tliev ha\e a lavsful right to do, what yet they n"jay not and dnie not ncglci't, U) cannot act with the lately, freedom, and fecuiiry of a fure and dear conlcience ; and fo are in dai»ger of f nnlng even in doing their duty, becaufe they cannot do it in taith, that is, with a clear fat isfacii' • and perfua(ion of confcience tiiat it is their duty nnd il;jh:. Hut if th^ y do not ftt! ihejarof ccn- tradis^tion The Right of the Unconverted to External Communion, 1 07 tradi6lion when they are told that they may and miifl often ail without a certain right to a6t ; that they may be fuisned they mud to come to ordinances, before they are fatisfied of their duty and right to come to them, though this feems not the riglit way of removing doubts, yet it is hoped that chriiiians Vvill not be kept back from their duty by their fcruples. Indeed I cannot but think the greater part at lead: of thofe who hold that none have a right to the facraments but true faints, differ little in fentiment from their brethren, who think tliat viii- ble faints h.ue a right to them. For they who conned this right with inward fanc^itication, yet conftantly fuppcfe it is the evidence of this alone which gives one a ivarrant to come, and tlie church a right to recpive him. So that the right wliich grace is fuppofed to give feems to be a kind of dormant potential quality, of wliich no ufe can be made, till it be credibly manifeftcd. This fuppof- ed right in the light of God is not of itfeif any vjarrrrnt^ or fuffici- ent re£if}n for coming into church communion. And many who greatly doubt whether they are the fubjecis of fimdtifying grace, may yet be bound in confcience to come, as being fully perfuad- cd upon good grounds that it is moA rcafonable for them to do fo. Such evidence of grace as leaves it uncertain whether a man is a true faint, and which it is therefore fuppofeable, may be found in fome who are not faints in heart, rnay it fee:ns, by the ac- knowledgment of our brethren, give him a certain ivarrcrni lo come and the church to receive him, in which I fee not but that ihey agree with us. So tliat this 7'ight in the fight of God^ which they would conne6l with the truth of grace, feems to be only a fpccu- lative notion of no ufe. // is a right without a warrant. A no- tion calculated not at all to keep unqualified perfons out of tlie church, but only to breed perplexing fcruples in the confciences of many who yet it is acknowledged ought not to be kept back* It lays many profefTors under a fa