IT is diſputed by ſome, whether God ever enter'd into Covenant with Man; the Reaſon alledged againſt it is, that the Parties in a Covenant muſt, at leaſt in Reſpect of the Matters contain'd therein, be upon equal Footing, and free from previous Obligations. But, I think, this Concluſion is not founded in the Nature of Things, but too raſhly drawn from the State of Matters amongſt Men; which takes Place only in certain Caſes, where human Laws have made Proviſion to that Purpoſe, in Order to prevent the Abuſe and Encroachments of Power. A Reaſon this, which can have no Place with Reſpect to the bleſſed God. I ſee no Reaſon in the Nature of Things, why a Superior may not condeſcend to enter into Covenant with an Inferior for his Advantage and Benefit. Yea, ſuch Tranſactions do take Place among Men in many Inſtances, as between Parents and Children, Princes and their Subjects; of this Nature are Charters, which are of Force only on their being accepted. Now ſurely the great God, who can do no Wrong, nor ever abuſe his Power, may, if he pleaſes, thus condeſcend. And I think, the Inſtitution of Sacramental Signs and Seals, puts it beyond Diſpute, that in Fact he has. By theſe he ratifies and confirms a Right to Benefits confer'd by way of Promiſe, upon the Conſent of Perſons to certain Terms; which Conſent is expreſs'd, and the Perſons brought under ſolemn Obligations, by partaking of them. Surely, this contains, not only the Subſtance, but the Form of a Covenant.

In every Diſpenſation, the bleſſed God has confirmed his Covenant with Man in this Manner. By the Tree of Life, he confirmed the Promiſe of Life: And by the Tree of Knowledge of Good and Evil, the Threatning of Death, in the Covenant of Works.—To this, upon it's Violation, ſucceeded the Covenant of Grace. This was confirm'd in the patriarchal Age (when God made a public Diſtinction between his Church and the World) by the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith. Rom. 4.11. To which, the Paſſover was added, upon Occaſion of the Iſraelites' Deliverance from Egyptian Bondage. The Inſtitution of a ſecond Seal was reſerv'd until this Time, becauſe this Deliverance was ſo eminently typical of the Redemption of Sinners by Jeſus Chriſt.—Upon the Reſurrection of Chriſt, when an entire Change of the whole external Adminiſtration of that gracious Covenant took Place, Baptiſm was ſubſtituted in the Room of Circumciſion, and the Lord's Supper in the Room of the Paſſover, as Ordinances better ſuited to this new Frame of Adminiſtration. And as this is the laſt Diſpenſation of the Covenant of Grace, theſe are the laſt ſacramental Inſtitutions, and none other are to be expected.

Seeing theſe ſacred Ordinances, Baptiſm and the Lord's Supper, have ſo cloſe and ſolemn Connection with the Covenant of Grace, which is the Great Charter of all our ſpiritual Privileges and Mercies, it is of vaſt Importance that they be rightly underſtood, in Order to a proper Attendance upon, and Improvement of them. With a View to aſſiſt the common Chriſtian in this, I ſhall endeavour to ſet before him, the Nature, Uſes, and Subjects of theſe Ordinances, as briefly as I can, in the few following Obſervations.

I. The Name, Sacrament, it muſt be acknowledged, is not of divine Authority, but human Invention. It is deriv'd from the Latin Word, Sacramentum, which, among the Romans, ſignified the Oath, whereby their Soldiers ſwore Fidelity to their General; and by Divines, applied to theſe ſacred Inſtitutions, becauſe of the ſolemn Obligations to the bleſſed God, infered on thoſe who partake of them. But the principal Uſe of Names, is to ſuggeſt to the Mind, without tedious Circumlocutions, the Things to which they are given: And this Name, by common Conſent, anſwers that End in the preſent Caſe. There can, therefore, be no Danger from the Uſe of it, while we give a ſcriptural View of the Things ſignifyed thereby. This is next to be attempted.

II. A Sacrament is an holy Ordinance, in which, ſome ſenſible Thing, or Things are, by divine Inſtitution, to be uſed as a Sign and Seal of the Privileges, Mercies and Engagements, of the Covenant of Grace between God and his People.—A Sign is Something, which, by its Preſence or Uſe, ſuggeſts or repreſents ſomething elſe to the Mind. This muſt therefore, be ſome ſenſible viſible Thing. The Sign in a Sacrament is not a natural, but arbitrary Sign, it has no natural neceſſary Connection with the Thing ſignifyed; but its Connection is by Inſtitution for that Purpoſe.—Written Covenants among Men, are confirmed by adding a Bit of Wax impreſſed with the Character of a Seal, which is, by a particular Action and expreſs Declaration, acknowledged, and is therefore called a Seal. When this is done, the Covenant cannot be revoked, but by the Conſent and Deed of both Parties; without which, their Engagements to each other ſtand good and in full Force. Now if any other Sign or Thing, attended with ſignificant Actions, be appointed for the ſame Purpoſe, it is called by the ſame Name. Thus the Elements of Water in Baptiſm, and Bread and Wine in the Lord's Supper, are call'd Seals, becauſe when uſed according to their Inſtitution, they have the ſame Efficacy with Reſpect to the Covenant of Grace, that there is in Seals, annex'd to written Covenants among Men.— Thus then ſome ſenſible Sign; it's Separation and Appointment to it's proper Purpoſe; and in Conſequence thereof, it's Significancy and Efficacy as a Sign and Seal of the Covenant of Grace, all concur to the Conſtitution of a Sacrament. This is the View of the Matter which the Scriptures give us. thus Gen. 17.10.11. This is my Covenant;—every Man-Child among you ſhall be circumciſed.—And it ſhall be A TOKEN OF the Covenant betwixt you and me. It ſhall be a Token or Sign: It ſhall ſuggeſt to your Minds the Neceſſity of your being cut off from the old Stock, and engrafted into Chriſt Jeſus, the living Vine; and that the Foreſkin of your Hearts, their natural Hardneſs and Stubbornneſs, muſt be taken away, and be turned to the Lord. (ſee Jer. 4.4. Rom. 2.28, 29.) It is alſo a Sign or Token of the Exiſtence of the Covenant. The Tenor of the Covenant, was the Promiſes made to Abraham in v. 4, 5, 6, 7, 8. ſee alſo Gal. 3.14,—16. Yet Circumciſion is call'd the Covenant v. 10. Which can only mean, that the Promiſes of the Covenant are confirm'd by it. Hence the Apoſtle uſes the Terms, Promiſes, and Covenant, promiſcuouſly; and obſerves, that the Covenant was confirm'd before, of God in Chriſt, viz, to Abraham by Circumciſion. Gal. 3.17. And the Apoſtle calls it A SEAL of the Righteouſneſs of Faith. Rom. 4.11.

III. Baptiſm and the Lord's Supper agree in the general Nature of a Sacrament, as above deſcribed. Yet, they differ not only in the external Elements, (without which, they, cou'd not be two Sacraments) but in ſundry other conſiderable Reſpects. As 〈◊〉 Baptiſm is an initial commonſtrativeA commonſtrative Sign, is that, which denotes the Preſence of the Thing ſignified. Sign and Seal, which viſibly denotes the Exiſtence of God's Covenant between him and the baptized Party, and their Entrance into the School of Chriſt as his Diſciples; and by which, their viſible Memberſhip in the Church is publickly ratified. This Ratification of Memberſhip in the Church of Chriſt as his viſible Diſciples, is, in Scripture, attributed to this, and never to the other Sacrament. Thus Mat. xxviii. 19, 20. Go ye therefore, and teach, ( 〈 in non-Latin alphabet 〉 Diſcipline) all Nations; and then take Care of and treat them as Diſciples, 〈 in non-Latin alphabet 〉 teaching them to obſerve all Things, whatſoever I have commanded you; they are hereby bound and engaged to obſerve and attend upon all Ordinances and Duties.

The Lord's Supper is a commemorative Sign, wherein Perſons recollect and recognize their Engagements to be the Lords, previouſly entered into in the initiating Sacrament of Baptiſm; and eſpecially commemorate, and improve the Sufferings and Death of our Lord Jeſus Chriſt. Perſons Church-memberſhip is pre-ſuppoſed in, and pre-requiſite to their Acceſs to this Sacrament. Hence 2d, the Sacrament of Baptiſm is only once to be adminiſtred to, and received by the ſame Subject. For, from what has been obſerved, it appears, that by one Adminiſtration it obtains its whole Effect. Memberſhip in the Church of Chriſt admits not of Degrees; a Perſon is either a Member or no Member of the Church; there is no Ground in Scripture or Reaſon for the Diſtinction of imperfect or perfect Members, Members in a paſſive and active State as different Sorts of Members, the ſame Member may have very different Degrees of Capacity for the Diſcharge of the Duties and Enjoyment of the Privileges of a Member, but he is the ſame Member ſtill. An Infant Member cannot exerciſe Knowledge, nor perform Duty, nor in Childhood can he perform Duties, which require Degrees of Knowledge above his Capacity; but yet ſtill he is truly a Member, training up in the Nurture and Admonition of the Lord. I would aſk what is done to perſons in their paſſive State, viz. Infancy, when they are baptized. Are they not ſeparated from the World, and dedicated to God as his peculiar Property? Are they not brought under the Bond of God's Covenant, and under the Ordinances of the Goſpel or means of Grace, as they become capable of Inſtruction? Are they not really bound, and that ſo as, upon its being duly laid before them, their Conſciences muſt feel the Obligation, to cleave to God in Chriſt, to perform all Chriſtian Duties, and, among the reſt, to renew their Covenant Engagements at the Lord's Table. But do they, by approaching the Lord's Table, acquire a new State of Member-ſhip? In what Scripture is that declared? I would further aſk, whether an adult Perſon, when baptized, is a perfect Member, or only imperfect, a Member in Embrio? If the latter, then, the Matter does not turn upon the Difference between the paſſive and active State, and ſo that Diſtinction muſt be given up; but the Imperfection of his Memberſhip muſt ariſe from an inſufficiency in the Sacrament of Baptiſm to ratify it, that is, it is not ſufficient to ratify what it is expreſly appointed to ratify, Mat. xxviii. 19, which is abſurd; but if the former, then there is perfect Memberſhip by Baptiſm, previous to coming to the Lord's Table. Therefore alſo, Baptiſm ſo confirms Church-memberſhip to an Infant, as to maintain and make good his Title, as he arrives to Capacity of Enjoyment; for its Efficacy takes Place after, as well as at the Time of Adminiſtration, even thro' the whole Courſe of Life. Thus, though a baptized Perſon ſhould not be regenerated and united to Chriſt by a ſaving Faith until old Age; yet, thereupon, his Baptiſm, which he received in Infancy, ſeals his ingrafting into Chriſt, and perſonal Intereſt in the Special Bleſſings of the Covenant, otherwiſe, where is the great Advantage of Infant Baptiſm? Hence alſo, it appears how groundleſs and unreaſonable the Diſtinction, which obtains in many Places, between the Church and the Congregation. By this means, the greater Part of worſhipping Societies are excluded from the Care and Diſcipline of the Church, and yet are, in ſome Reſpects, treated as Members, in being admitted to dedicate their Children to God in Baptiſm; their is great Inconſiſtency in theſe Things. but to return. From the very Nature of a commemorative Sign, it is evident, it is deſigned to affect the Heart by frequently bringing to Remembrance the Things ſignified; therefore, muſt be frequently uſed for that Purpoſe. Hence, as the Sacrament of the Lord's Supper is ſuch, therefore it muſt be often celebrated by the ſame Perſons. They are to eat this Bread, and drink this Cup of the Lord often. 1 Cor. xi. 26.

III. Theſe two Sacraments differ with Reſpect to ſome of their Subjects. Actual Exerciſe, and a competent Knowledge of the Nature of the Ordinance and Tranſactions required, for which a proper Degree of natural Capacity is requiſite, are indiſpenſibly neceſſary to an Attendance on the Sacrament of the Lord's Supper. Without this, it could not be to Perſons what it is, viz. a commemorative Sign, its Subſerviency to its End, is from the Impreſſion it is calculated to make on the Heart, in attending upon it; but as Circumciſion of old, ſo Baptiſm, which ſucceeds it now, is to be adminiſtred to Infants, born of profeſſing Parents.

IV. The Sacraments are public Signs and Seals of the Covenant of Grace, as tranſacted between the bleſſed God and his Church as ſuch. The Covenant of Grace, is the great and glorious Charter, by which Jehovah has erected and conſtituted his Church. She ſtands related to him, and intereſted in him by Covenant, Ezek. xvi. 8. Now when I paſſed by thee, and looked upon thee, behold thy Time was a Time of Love, and I ſpread my Skirt over thee, and covered thy Nakedneſs: yea, I ſware unto thee, and thou becomeſt mine. Hence it is, that the Church is ſo repeatedly conſidered in Scripture, as married to the Lord. It is a Marriage Covenant: This, I think, is the primary View of the Covenant of Grace, as thus repreſented and confirmed by Sign and Seal; and it comprehends all the perſonal Intereſts of Individuals, as Members of the Body of Chriſt, and belonging to that Society; in all God's Covenant-Tranſactions with Men; of which we have an Account in Scripture; the Perſons, with whom he immediately tranſacted, are not to be conſidered in a ſtrict or abſtract perſonal Capacity, but as Members of Society, or as including the Church. Thus when the gracious God opened and eſtabliſhed his Covenant with our firſt Parents after the Fall, [Gen. iii. 15,] they were then the Church of God, and the Stock from whence it was to be propagated. In the Covenant-tranſaction with Abraham, he is conſidered as the Father of many Nations. Gen. xvii. 5. The Church is ſet up in his Houſe, his Family, yea, the whole, both Jewiſh and Chriſtian Church are included. Rom. iv. 10, 11, 12, 13. Gal. iii. 14—16. None of the Promiſes of the Covenant are directed to any, who are out of the Church. All who are Aliens to the Commonwealth of Iſrael, are Stangers to the Covenants of Promiſe. Eph. ii. 12. The Promiſes do, indeed, deſcribe particular Characters, and point out particular Conditions and Circumſtances of God's People, to which they are accommodated. Hence, each Perſons of thoſe Characters, and in ſuch Condition or Circumſtances, may claim a perſonal Intereſt in ſuch Promiſes. Yet, this is not by Virtue of any perſonal Direction of the Promiſe; but he pleads it as comprehended in the Church, and belonging to the Character deſcribed. Yea, there are Promiſes, which cannot be claimed by the particular Perſons whoſe Character and Caſe they point out; but can be pleaded only by the Church. Thus, Ezek. xxxvi. 26, 27. A new Heart alſo will I give you, and a new Spirit alſo will I put within you, and I will take the ſtony Heart out of your Fleſh, and I will give you an Heart of Fleſh, and I will put my Spirit within you; and cauſe you to walk in my Statutes. Here the Character pointed out is that of the ungenerate; but ſurely, the Promiſe cannot be conſidered as directed to that Character. For then, the bleſſed God would ſtand engaged by Promiſe, to all of that Character, to give them regenerating Grace, and each one might claim it, as that which God could not refuſe conſiſtent with his faithfulneſs, or without denying himſelf: but the Faith of the Church may reſt upon it, and ſhe may plead it as a Promiſe of God's Preſence in her with his own Ordinances, for the Purpoſe of regenerating Sinners: And in every Inſtance of their Converſion, God is fulfilling that Promiſe to his Church. Sinners are, indeed, hence encouraged to call to cry to God for Grace, and to attend upon the Means of Grace, but they can find no Claim upon it. Hence we may ſee, that to have Matter of Encouragement, and to have a Ground of Confidence and Claim, are not the ſame Thing, as ſome ſeem ſtrangely to imagine.

The Church of Chriſt is uſually, and very properly diſtinguiſhed into viſible and inviſible. By the inviſible Church is meant, the whole Number of true Believers wherever they are. All theſe are, by a vital Union with Chriſt by Faith, ſavingly intereſted in the Covenant of Grace; in God as their God, and in all ſpiritual Bleſſings. But their Conſent to the Covenant, and their Relation to God thereby, is altogether inviſible, and known only to God and their own Conſciences. Theſe are called a Church, becauſe they are Members of Chriſt by a common Union with him, and ſtand united with, and related to each other in one Body in a Church State, as they are included in the Catholic viſible Church.

The viſible Church conſiſts of all thoſe, who by an external Profeſſion of the Doctrines of the Goſpel, and Subjection to the Laws and Ordinances of Chriſt, appear as a Society ſeparated from the World, and dedicated to God and his Service. In this View, in this imperfect State, the Church comprehends Branches that are withered, as well as thoſe that bear Fruit. Now the Covenant of Grace ſubſiſts between the bleſſed God and the Church, as ſuch a viſible SocietyIn no other Way can we conceive the Covenant to ſubſiſt between God and Believers as a Church. In the Exerciſe of Faith, Believers have Union to, and Communion with Jeſus Chriſt; but by this alone, they could have no Fellowſhip with one another; for each one could only be conſcious of his own Exerciſe of Faith, and could have no Society with any other therein. Whatever real Relation to each other is founded in their common Union to Chriſt, yet they could not at all perceive it. They would be Members of Chriſt, but utterly detached from each other, and ſo not formerly a Body. It is only as incorporated in the viſible Church, that they are fitly placed in the Body, and can have any Knowledge one of another, and to have any Fellowſhip., and is rendered viſible, by a viſible Tranſaction and external Adminiſtration in various Ordinances; and comprehends ſundry external Privileges for the Advantage and ſpiritual Edification of the Church.

Here are not two Covenants, one for the inviſible Church, and another for the viſible; for theſe are not two Churches, but a twofold Conſideration of the ſame Church, though undoubtedly conſidered as viſible; ſhe includes more Members, than conſidered as individuals.— The viſible Church includes the inviſible. Wherever there is a true viſible Church, there are, no doubt, a Number of true Saints; from theſe as the better Part, the viſible Church is denominated; by their Faith, the Church lays hold on the Covenant, and her Covenant-Relation to God is maintained, and all viſible Believers ſhare in her external Privileges, whatever their real internal State be. Accordingly then one and the ſame Covenant, comprehends the whole Intereſts of the Church conſidered both as viſible and inviſible, with Reſpect to internal, ſpecial, ſpiritual Bleſſings, and external Privileges. The great God ſtands related to the inviſible Church, by Virtue of this Covenant, as her God by Way of ſpecial Intereſt in him, and by the ſame Covenant to the viſible Church, as viſibly her God and Lord.

It is the Covenant of Grace in this View, viz. as viſibly ſubſiſting between God and his Church, conſidered as a viſible Society, a public Body ſeparated and diſtinguiſhed from the World, and dedicated to God, that the Sacraments are annexed as viſible Signs and Seals thereof. To this Purpoſe I would obſerve, that when it pleaſed God firſt to ſet up his Church in Adam's Family, the Whole was included. As there were none from whom to ſeparate and diſtinguiſh his Church, the Lord ſaw fit then to propoſe his Covenant more obſcurely, and deſigning that as a more imperfect Diſpenſation, he only taught them by Sacrifices, thereby ſhadowing forth the Redemption of Sinners by Jeſus Chriſt. When Mankind greatly, though gradually degenerated, as he was not gathering his Church out of the World, but Men went out of the Church, he did not ſtill ſee fit to appoint any public Badge of Diſtinction; but upon a general Apoſtacy, he deſtroyed the old World, and the Church continued to exiſt in Noah's Family. Thus he was pleaſed, as it were to give a new Edition of his Church, and the whole World was again included in it. But when Mankind had again generally revolted and turned aſide to Idolatry, having promiſed and confirmed it by his Bow in the Cloud, that he would no more deſtroy the World; he ſaw proper to call Abraham out from amongſt his Kindred, and erect his Church in his Family. Here the bleſſed God more fully opens his great Plan, more explicitely propoſes his Covenant, and ſolemnly tranſacts it with Abraham, not as a private Perſon, but as the Father of many Nations; compriſing therein, not only his Family then in being, but both the Jewiſh and Chriſtian Church. It was proper, that a Matter of ſo great and extenſive Importance, ſhould be tranſacted with peculiar Solemnity, and that there ſhould be ſome public Badge of Diſtinction between the Church, thus ſeparated to him, and the World. God was pleaſed, therefore, to ratify his Covenant, and publickly diſtinguiſh his viſible Church, from the World, by the Sign of Circumciſion, a Seal of the Righteouſneſs of Faith. To diſtinguiſh between the Church and the World, ſeems to be one important Deſign of the initiating Seal of the Covenant; becauſe in that, a Perſon's Memberſhip in the Church is publickly declared and ratified. Commemorative Signs, ſuch as the Paſſover of the Lord's Supper, are deſigned to eſtabliſh, edify and quicken thoſe who are in the Church, rather than to diſtinguiſh them from thoſe who are without. But the initiating Seal, as Circumciſion or Baptiſm, though it has other Ends in Common with the other Sacrament; yet is particularly deſigned as God's Mark ſet upon Perſons, to diſtinguiſh them from the World, as his. Thus, though he had indulged the Frailties in the Omiſſion of Circumciſion, while travelling in the WilderneſsI ſay indulged their Omiſſion, not becauſe he had excommunicated them, for he had abundantly ſhew'd his Care of, and Regard to the Congregation of Iſrael as ſtill his People; and theſe who were uncircumciſed, were not the Subject of the reſentful Sentence God had pronounced, but thoſe who fell in the Wilderneſs, upon whom it was fully executed., partly becauſe of their continual journeying, and partly becauſe they were then entirely at a Diſtance from all other Nations; (otherwiſe he could have ordered them to delay their Journey for a Time, in Order, to perform it;) yet when they came over Jordan among the Canaanites, they muſt not enter upon the War until they were circumciſed; as alſo, in order to the Celebration of the Paſſover. This Day, ſays the Lord, have I rolled away the Reproach of Egypt from off you, i. e. your being uncircumciſed like the Egyptians from amongſt whom ye came. Joſh. v. 9.

Hence appears the great Impropriety of private Baptiſms, unleſs where real Neceſſity requires it. Seeing it is God's public Seal, it ſhould be publicly applied; as it is a Sign and Seal of Memberſhip in the viſible Church of Chriſt, it ſhould be tranſacted in the Face of the Church.

V. Sundry important Uſes of the Sacraments have been already ſuggeſted in the foregoing Obſervations. Yet it may be proper here to recollect, and more explicitly attend to them, together with ſome others not expreſly mentioned, that we may have them more fully before us in one View. And

Firſt. As Signs of the Covenant of Grace; they ſerve in the firſt Place, to give divine Truths a more eaſy Acceſs to the Mind, with more fixed Impreſſion. Such is the ſtrange Connection between Soul and Body in the preſent State, that they mutually affect each other. Hence the Attention and Thoughts of the Mind are excited to, and fixed upon Objects by the Exerciſe of the external Senſes, and by this Means it is more deeply affected. Thus, in Baptiſm, by the waſhing with Water, the Efficacy of which is to cleanſe, we are led to contemplate our Guilt and moral Pollution by Sin, the Efficacy of the atoning Blood of Chriſt to remove Guilt, and of the Holy Spirit's Influences to purify the Heart; the Excellency, Freeneſs and Abundance of the ſpiritual Bleſſings, &c. The Elements of Bread broken and Wine, which was preſſed from the Grape in the Lord's Supper; ſuggeſt to our Remembrance the painful Anguiſh and violent Death of Chriſt, when his Body was broken on the Croſs, and his precious Blood was ſhed. 1 Cor. xi. 26. Bread, which is the Staff of Life, and Wine which chears the Heart, points out Chriſt as the Source of Life, Strength and Conſolation; and while many partake of the ſame Bread, and the ſame Cup, it denotes their Communion with one another, as Members of the ſame Body of Chriſt.

Second. They ſerve as viſible Signs of the Exiſtence of the Covenant of Grace between God and his People, and ſo renders their Covenant Relation to God viſible. Yea, in the Participation of the Sacraments, the Covenant is viſibly tranſacted; conſenting to the Covenant, whereby Perſons truly enter into it, is an internal Act of the Heart, inviſible, and purely perſonal, in which there can be no ſocial Concurrence of the Church. It was, therefore, neceſſary there ſhould be ſome external Solemnity, ſome viſible Tranſaction, whereby it ſhould be declared, rendered viſible, and wherein the Church can unite and have Fellowſhip. Thus God ſays of Circumciſion, it ſhall be a Token of the Covenant betwixt me and you. Gen. xvii. 11. Therefore, 3dly, theſe Signs are public Badges of Diſtinction between the Church and the World. They are, as it were God's Mark, whereby he publickly challenges the Church as his, and Perſons are viſibly ſeparated to his Service; and eſpecially, in the initiating Sacrament, one particular Deſign of which, is to ſignify and confirm our viſible Memberſhip in the Church.

2dly. As Seals confirming the Covenant of Grace, they primarily Seal the Truth and Certainty of Goſpel Promiſes according to their true Tenor. They confirm the certain Connection by divine Conſtitution, between Faith in Chriſt and the Pardon of Sin, and the Vouchſafement of all ſpiritual Bleſſings; and that in this Way, God will be his People's God, and not otherwiſe. 2d. They confirm the Obligations of the Covenant upon all thoſe who partake of them. They are bound to cleave to the Righteouſneſs of Chriſt, to give up their Hearts to God, and to ſerve him in all holy Obedience; to obſerve his Statutes, and attend upon all his Ordinances. Mat. xxviii. 20. Hence the Offences and Diſobedience of viſible Church Members are peculiarly reſented as a Breach of Covenant. Hoſ. vi. 7, ad Fin. 3. When Perſons do truly conſent to the Covenant by embracing Jeſus Chriſt, then, and not otherwiſe, the Sacrament Seal, is a perſonal ſaving Intereſt in the Promiſes of the Covenant. The Seals of the Covenant confirms its Promiſes only as they are propoſed, and not as they are not. Therefore, whoever only viſibly conſents to the Covenant, but not with the whole Heart, though the Sacraments ſeal the Truth and certainty of the Promiſes in themſelves, ſ. gr. Whoſoever believes ſhall be ſaved, &c. (the Connection between Faith and Salvation is ratified. Hence Sinners have ſure Ground to go upon in venturing upon Chriſt) yet they do not confirm an Intereſt in the Promiſe of Salvation to this Perſon while he does not truly believe; but when he truly believes, the Seals of the Covenant, in ſealing or ratifying the certain Connection between Faith and Salvation, conſequently ſeals his perſonal Intereſt in the Promiſe of Salvation; as being one of the Characters to which the Promiſe is made and ratified. 4. They ſeal to the Church, as a viſible Society, the external Privileges of the Covenant; ſuch as the Care and Diſcipline of the Church over her ſeveral Members; the Ordinances of Worſhip by which the Covenant is adminiſtred, a Goſpel Miniſtry, and the Care of divine Providence both in correcting and in preſerving and protecting her, &c. from all which, completely taken, it appears,

3dly, The Sacraments are deſigned to promote and maintain the external Purity, and viſible Holineſs of the Church, and this they do two Ways. Firſt, they lay Bonds upon the Conſcience. Sacramental Tranſactions include in them the moſt ſolemn Engagements to be the Lord's, to renounce the Service of Sin, and to walk in the Way of God's Commandments. Theſe Engagements affect the Conſcience, and, at leaſt, lay Reſtraints upon Men, whereby they are kept in from the external Practice of Sin, and excited to practiſe the external Duties of Religion: hereby the viſible Reputation of Religion is much preſerved. Thoſe who look upon themſelves free from theſe Obligations, though they own the Doctrines of the Goſpel to be true, and would rather claim the Chriſtian Name than any other, yet more generally live as they liſt, and ſtill their Conſciences ſleep pretty ſecure; hereby the Name of God is greatly diſhonoured. I really think, the ſo general Neglect of the Lord's Table much promotes this Security in the Indulgence of ſinful Practices and Neglect of Religion. People entertain an unaccountable Notion, that Baptiſm, which they received in Infancy, does not ſo deeply bind them to ſuch great Strictneſs in the Ways of Holineſs; and therefore, while they keep back from the other Sacrament, they may take a greater Latitude. 2. They give Exiſtence and Efficacy to Diſcipline. In order to the very being of Diſcipline, there muſt be ſomething from which Perſons may be debarred, or cut off, conſiſtent with the great Deſign of the Goſpel; and it muſt be ſomething of very great Importance. But this cannot conſiſt in debarring any from hearing the Word preached, and the other Means of Inſtruction; for that would be to give up with them altogether, and uſe no more Means for their Converſion. It muſt therefore lye in debarring them from the Seals of the Covenant, till they appear penitent, where the lighter Cenſures, ſuch as Admonitions and Rebukes, are found ineffectual or inadequate, and indeed theſe would not be regarded as Cenſures, if the Contumacious had no higher to expect. The Government of Chriſt's Houſe could not be kept up, if there were no Penalties to be inflicted in his Name. The Efficacy of Diſcipline lies in affecting and awing the Conſcience; but what can ſo effectually do this, as ſuſpending Offenders from the Privilege of communicating with God's People in the Seals of the Covenant, either in dedicating their Children to God in Baptiſm, or approaching the Lord's Table, until they appear, in dealing with him, to be brought to Repentance? Or finally cutting them off, when their Conduct ſhall be found ſuch as amounts to a full, obſtinate, and avowed Violation of their Covenant Obligations? If they have any Regard to Chriſtianity at all, they will dread the Thoughts of being reduced to the State of Heathen Men and Publicans. See 1 Cor. x. 21, 22. Cap. v. Verſe 3, 4, 5. 2 Cor. ii. 6, 7, 8.

4thly. Theſe Holy Ordinances ſeem to be inſtituted to ſhew, that the bleſſed God is not to be put off with acknowledging in general Terms, the Truth of Goſpel Doctrines, and that Religion is good, and ought to be choſen. He demands our avowed Choice of it, and that we avouch the Lord for our God. The Lord, by theſe Inſtitutions, as it were, ſays, I will bring the Matter to a Point with you Sinners. You acknowledge me to be the only true God, and that you ought to ſerve me; come then to a Reſolution on the Matter. Here are the Terms of Salvation, and on which I will be your God, propoſed to you in a Way of gracious Covenant, either accept or refuſe; enter into ſolemn, openly avowed Obligations to me, or diſown me, and declare you will not take me for your God. Chooſe you this Day whom you will ſerve, the Lord, or your own Heart's Luſts. Either join yourſelves openly to my People, or acknowledge you will not be of them. Surely, if Men viewed Things in this Point of Light, it would have a ſtrong Tendency to awaken them to ſolemn Exerciſes of Heart about this Matter.

5thly, The Sacraments are, in a ſpecial Manner, calculated and deſigned to cheriſh, quicken and ſtrengthen the Graces of the Holy Spirit in true Believers. They exhibit Jeſus Chriſt and him crucified, (the great Object of a juſtifying Faith) and the glorious bleſſings he has purchaſed to the Mind in a very ſtriking and lively Manner. Such Pledges of the divine Faithfulneſs; ſuch ſolemn Confirmations of the Promiſes of Life and Salvation through the Redemption of Chriſt, lay the firmeſt Foundation for the Confidence, and moſt intenſe acting of Faith. Here are the moſt affecting Repreſentations of the Love and Grace of God towards his Children. Surely then, the Influence of the Holy Spirit concurring with all theſe Exhibitions, muſt needs envigorate Faith, quicken and raiſe the Affections, and enliven every Grace. Theſe Ordinances, therefore, are often Means of the moſt ſweet and near Communion with God.

VI. The foregoing Obſervations, if duly attended to, I think, throw conſiderable Light upon this Queſtion; viz. Who are the proper Subjects of the Sacraments? as may, perhaps, more fully appear by and by. This Queſtion has a Reſpect to two Sorts of Perſons, viz. thoſe who are born out of the Church, and ſo muſt enter at ſuch Years of ſuch Underſtanding as to be capable of tranſacting for themſelves, if ever they do; and ſuch as are born in the Church, i. e. of Parents who are themſelves viſible Church Members. The latter have a Right to Memberſhip by Virtue of the Covenant, as ſubſiſting between God and his viſible Church. It is true, the Child's Right to Memberſhip follows the Right of the Parents, either both, or any one of them. Hence, if Parents be ſuſpended from Privileges by the Cenſures of the Church, or charged with ſuch Offences as expoſe thereto, the Child's Right is in Suſpence until that ſtumbling-block be removed; for hereby the Parents Right is called in Queſtion. The Reaſon is, that though the Parents are not cut off from Memberſhip, but only under a temporary Suſpenſion from Privilege; by which Diſcipline, the Church is dealing with them, in order to bring them to Repentance, and to behave as becomes Members, and ſo recover their Right; yet, if to ſuch Offence, they ſhould add obſtinate Impenitence, and all due Pains to bring them to Repentance, prove ineffectual; they would be cut off. In that Caſe, they would be excluded all Right, and ſo could not be a Medium, by which their Child could derive any. Therefore, their Conduct, in the mean while, renders their Right doubtful until they appear to repent; conſequently, the Child's Right is doubtful alſo. But ſtill, it is not the Faith of the Parents, ever conſidered as viſible, which immediately confers the Right upon the Child. For an Act of Faith, conſidered ſimply as ſuch, is merely perſonal, and can communicate Nothing to another; but it is from the Parent's viſible Intereſt in the Covenant, and its external Privileges, in conſequence of their viſible Faith, (of which Privileges, its comprehending their Infant Seed together with themſelves, is an important one) that the Child derives its Right of Memberſhip, i. e. from the Parent's viſible Church-memberſhip.

As to the former, viz. ſuch as are born out of the Church, they have no Right of Memberſhip, until, by their own perſonal Tranſaction, they acquire it. This is done by acknowledging the Doctrines of the Goſpel to be true, yielding Subjection to the Laws and Ordinances of Jeſus Chriſt, and publickly embracing the true Religion and expreſſing a Conſent to the Covenant of Grace in the Sacrament of Baptiſm, which is the Door of Entrance, and Seal of Memberſhip. Thus the Son of the Stranger joins himſelf to the Lord, by taking hold of his Covenant. Iſaiah lvi. 6.

But in Order to throw greater Light upon my Subject in my further Conſideration of it, I think it neceſſary to ſtop while I conſider another Queſtion of great Importance here, viz. What is that Profeſſion of true Religion which conſtitutes Memberſhip in the viſible Church? I ſay, conſtitutes Memberſhip. For, to be viſibly one of the true Religion, and to be a Member of the viſible Church, is the ſame Thing. Now, this includes in it an Acknowledgment of the Doctrines of the Goſpel as true, and Obligation of the Laws of Chriſt, both verbal; for with the Mouth, Confeſſion is made unto Salvation. Rom. x. 9, 10.) and practical by Obedience, and partaking of Baptiſm as a Sign and Seal of embracing the true Religion, and Dedication to God and his Service. In which Covenant Relation to God thus ſolemnly ratified, viſible Church-memberſhip formally lies. Memberſhip in the Church is pre-requiſite to, and ſuppoſed in approaching to the other Sacrament of the Lord's Supper, but not conſtituted by it. In this Sacrament, former Engagements are recognized and renewed; and the Edification and ſpiritual Advantage of thoſe already Members of the Church, is promoted. Now, the aforeſaid Profeſſion and Dedication is either actual, when Perſons are arrived to Years of Underſtanding, and tranſact for themſelves, or virtual; in the Profeſſion and Tranſactions, in their Behalf, of thoſe who have a Right to dedicate them to God, as in the Caſe of Infants. Theſe are comprehended in the Covenant with the Church as the Seed of profeſſing Parents, and are viſibly Children of the Promiſe, their Parents are engaged to train them up in the Nurture and Admonition of the Lord, and teach them, from their early Childhood, the Ways of true Religion. As they become capable of Inſtruction, it is expected of them that they will be acquainted with, and acknowledge the Truths, and practiſe the Duties of Religion; and are reputed the Profeſſors of it until they diſavow it. If any Thing contrary to this ſhould appear, either in neglecting the known Duties of Religion or Immoralities in Practice; they ought to be dealt with by the Diſcipline of the Church, until they are either reclaimed, or regularly cut off. To the Neglect of this, no doubt, it is in a great Degree owing, that there is ſo much Negligence in Matters of Religion amongſt Youth. Now all theſe together, and none of them alone, amount to a viſible Profeſſion of true Religion. The moſt orthodox Sentiments only ſhew, that a Perſon owns ſound Principles to be true, at leaſt underſtands them, but does not amount to a Profeſſion of embracing them. The Practice of religious Duties affords yet a higher Probability, that the Doctrines of Religion make ſome Impreſſion upon the Heart, yet does not ſignify upon what Principles a Perſon profeſſes to act; whether from a ſupreme Regard to God, or merely from Cuſtom, &c. but when to both theſe is added, a ſolemn Covenant-Tranſaction, in partaking of a Seal thereof inſtituted on Purpoſe, not only to confirm the Truth of the Goſpel on God's Part, but to expreſs the Man's Conſent to the Covenant of Grace, and Dedication of himſelf to the Lord, to ſerve him upon the Principles thereof; then the Matter becomes determinate and fixed; if he does all this with his whole Heart, he is a true Chriſtian. By this external Profeſſion he viſibly appears ſuch, and never does appear ſuch, until he partake of, at leaſt, the initiating Seal and Token of the Covenant. As the Word and Sacraments are the Marks of the true Church, ſo they are of the true Chriſtian.

There are, indeed, who place a Profeſſion of true Religion in ſomething beſide the above-mentioned, and altogether prior to coming to Sacraments, namely ſome Declaration that they do ſo far as they know themſelves, accept of Chriſt as their Saviour, and take God for their God, and give themſelves up to his Service with all their Hearts. Upon this Principle, many Miniſters draw up a Covenant in Form, containing ſuch Expreſſions as the above. This they require Perſons to take publickly, previous to their approaching the Lord's Table. or preſenting their Children to Baptiſm. No doubt a Miniſter ſhould be very careful in examining ſuch as he admits to Sacraments. Hereby he will detect the groſsly ignorant, who ought, on that Account, to be debarred. In this Way he will be under better Advantages for apprehending what Views and Senſe of Things they have, and to judge what Advices it may be proper to give them; but I have ſome Exceptions to the Requiſition of a Declaration of ſuch a Tenor, or taking a Covenant drawn up in ſuch a Set Form. I doubt it will rather prove a Snare, than be of any real Advantage. Such a Covenant is deſigned either, as an immediate Tranſaction with God, or as a ſolemn Declaration to the Church, for their greater Satisfaction as to the Perſons admitted. In the former View, it is uſeleſs and ſuperfluous; for it is only doing the ſame Thing that is done in partaking of the Seals of the Covenant, which God has inſtituted as public Signs, and ſolemn Ratifications of ſuch a Tranſaction; with this Difference, that inſtead of the public Actions of Divine Appointment as Signs, to which the Word of God has affixed ſuch a Senſe, ſuch a particular Form of Expreſſion is propoſed as the public Sign; and with reſpect to Perſons already baptized, it ſeems to inſinuate, that they are not already in the Church, and in Covenant with God by Virtue of their Baptiſm, which is contrary to Fact. But are not the Signs which our Lord Jeſus Chriſt has appointed, and the Manner of covenanting which he has preſcribed ſufficient, without the Addition of our own Inventions to ſupply the Defect?

But if only a Declaration, as Matter of Satisfaction to the Church, is deſigned; pray, will it afford better Evidence of a Man's Sincerity of Heart, to hear him pronounce ſuch Words, than to ſee him uſe Actions, which, by Divine Appointment, ſignify ſubſtantially the ſame Thing? and therefore, of the ſame Import with the aforeſaid Declaration? To require ſuch a Declaration is to require a Perſon to pronounce or affirm ſomething concerning the Exerciſes of his own Heart as a Term of Admiſſion. This cannot be conſidered as a Declaration of a Matter of Fact, but only his Opinion, or, at moſt, Judgment of himſelf. Now his Judgment may be formed upon Evidence, that is really ſuch to himſelf. But, pray, what Evidence is that to others? Here I doubt, the formal Profeſſor will be more ready to pronounce, than many a true Chriſtian. I would appeal to the Miniſters who are in this Practice, whether on the one Hand, they don't find Reaſon to fear that theſe Declarations, or even Covenants, are ſunk to Matter of mere Form; and on the other, whether they don't find a Number of poor perplexed Souls, upon whom they muſt look in a Judgment of ſcriptural Charity, as the Children of God; who yet are full of Apprehenſion they have not the ſaying Grace of God. Yea, their prevailing Opinion may be on that Side, and dare not make ſuch a peremptory Declaration, either to their Fellow-men, or in a Covenant-Tranſaction with God; and though many a Salvo be propoſed, yet their Conſcience is not ſatisfied. May not a Chriſtian really give up his Heart to God, and yet not be able to declare he has done ſo, even in his own Judgment? Others may flatter themſelves that they have really conſented to the Covenant, when, indeed, it is otherwiſe. Can it be the Divine Will that Matters ſhould be ſet upon ſo precarious a Footing, and ſuch a Snare ſhould be laid for Men, to embarraſs their Way? Shall our Duty be directed by ſo uncertain a Rule;

If it be objected here, that I maintain ſacramental Tranſactions to be ſubſtantially of the ſame Import, and the Sacraments are Signs of our Conſent to the Covenant of Grace, and will not that involve the ſame Difficulty?

I anſwer, No. The Sacraments are indeed Signs of our Conſent to the Covenant; but they are not Signs of our Opinion of the Kind of that Conſent too; they are not Signs of our declaring that Conſent to be true and ſaving. It is one Thing really to conſent; and another to be able to pronounce that Conſent to be Right; the Command of God is a plain Rule of Duty. A Perſon, therefore, under great Perplexity about the State of his Soul, may yet find himſelf bound in Conſcience to attempt Obedience to God. Very true, he ought to have in View the Nature of the Duty, and what is required of him in it. He is required to give the full Conſent of his Heart to the new Covenant, and yield himſelf up to God. This is the Buſineſs that lies before him, and which he is to attempt in receiving the Seals of the Covenant, but here is no Set Form of Words he is to uſe; he will tranſact with God in ſuch mental Language as beſt expreſſes the Frame of his Heart. Perhaps, he cannot feel that Freedom of Heart he deſires, and dare not ſay, I do conſent; I do give up my Heart to thee O God, but can only ſay, I deſire to cleave to Chriſt; O to be found in him! O that I could get my Heart opened, and full of Cheerfulneſs in giving myſelf away to the Lord. If he has juſt Apprehenſions of theſe Things, and theſe Deſires under theſe Apprehenſions are really from his Heart, he does conconſent, and yield himſelf to God; and yet, at the ſame Time, may be far from being ſatisfied that he has done ſo, but go away full of bitter Complaints. It is eaſy to ſee the wide Difference in the two Caſes.

But it is Time to return to the Queſtion I left. When the Sons of the Stanger are inſtructed in the Doctrines of the Goſpel, are convinced in their Judgment and Conſcience, they are true and exhibit the true Religion; that they are bound by the Authority of God to embrace it, and yield Obedience to the Divine Laws; it is their immediate Duty to embrace it, and that publickly and avowedly by joining themſelves to the Lord, and his Church, in the Sacrament of Baptiſm; and thus make a public Profeſſion of the true Religion, come under ſolemn Obligations to walk in the Ways of God's Commandments, and under the Care and Diſcipline of the Church. The bleſſed God will not have Matters lying looſe, but has appointed the Sacraments to bring them to a Point, and to reduce Perſons to ſome Determination, either to appear for God and Religion, or reject him; nor may they plead, by Way of Excuſe, that though they are convinced of the Truth of the Chriſtian Religion, and that all this is their Duty, yet their Hearts hang back and do not yield. God will not ſuſtain this as a Plea. Shall their Diſobedience ſtand as a good Argument why they ſhould not obey? Surely they are more likely to obtain Divine Grace in the Church, than out of it among the Heathen; they ought to ſtretch out the withered Hand, to attempt giving themſelves to the Lord in Covenant. They are to ſet the Terms of the Covenant in View, and attempt to give the Conſent of their Heart, and that in the ſolemn Tranſaction which God has commanded. How know they, but while they are attempting, the Heart may be made to yield? or, if it ſtill hang back, and does not go forth in Acts of Faith: Are they not likely to be more exerciſed about the Matter, now they are under ſolemn Obligation thereto, than when they had not come under it?

Now, all baptized Perſons, I have already ſhewed, are viſible Members of the Church of Chriſt. By this Dedication, they are bound to attend upon all the Duties and Ordinances belonging to the Chriſtian Character, as they ſhall arrive to ſufficient Strength of natural Powers; different Duties require different Degrees of natural Ability. The Want of this will excuſe from the Diſcharge of Duties, which would otherwiſe be incumbent, but Want of moral Ability, thro' our Default, does not excuſe at all. Therefore, I ſay, they ſtand bound, by their baptiſmal Dedication, to ſerve God in all the Duties of the Chriſtian Religion, for which they have a ſufficient natural Capacity; and it is given in Commiſſion to the Miniſters of the Goſpel, to teach thoſe they have diſcipled to obſerve all Things whatſoever Chriſt has commanded. Mat. xxviii. 20. Now the Lord's Supper is one of thoſe Things he has commanded his Diſciples. Therefore, all baptized Perſons are bound, as they come to Years of Underſtanding, to attend upon it.

It is indeed here to be obſerved, that ſuch as are groſly ignorant, (having ſufficient natural Capacity) or Guilty of groſs Immoralities, or habitually neglect the known Duties of practical Religion, are to be excluded from the Sacraments by the regular Exerciſe of Church Diſcipline. till by Repentance and Reformation they remove the Offence. The Reaſon is, that theſe Things are ſuch viſible Violations of, and Contradictions to the Covenant, that to admit ſuch, would deſtroy one great Deſign of the Sacraments, viz. to preſerve the external Holineſs and Purity of the Church, and be viſible Signs of our Conſent to God's gracious Covenant, and avouching the Lord for our God; for they, who, by their Works deny God, cannot be ſuppoſed to chooſe him. It would be, in Short, to proſtitute the Ordinance, and leave no viſible Difference between the Deportment of Church-members and the World, and deſtroy all Diſtinction of the Church from thoſe who are without. But all this is ſo far from infering, that the Law commanding Attendance upon Sacraments does not bind them; that it ſuppoſes the contrary. For how elſe can this Prohibition be conſidered as a Penalty and Privation of Privilege? It is upon this Principle, viz. the Obligation of the Duty, that ſuch Cenſure ſerves to affect the Conſcience, and awaken the Offender to Repentance, that he may be reſtored. The Ground of ſuch a Cenſure muſt be ſome Fact or Facts, which can be certainly known and judged of; and of ſuch a Nature as, if obſtinately perſiſted in, after all due Pains taken with the Party, would cut him off from all Right of Memberſhip. The Obligation to attend thoſe Holy Ordinances, binds ſuch Offenders to ſhun the Scandals which exclude them; and by thus excluding themſelves, they very criminally turn their Backs upon them.

But the Church has the Authority of Chriſt for thus excluding the Scandalous, 1 Cor. v. 11. But now I have written unto you, ſays the Apoſtle, not to keep Company, if any Man, that is called a Brother, be a Fornicator, or covetous, or an Idolator, or a Railer, or a Drunkard, or an Extortioner, with ſuch an one, no, not to eat. I am not ſo clear as ſome Commentators ſeem to be, that the eating here mentioned does not mean eating at the Lord's Table, becauſe connected with the Caution not to keep Company, I rather think it does; for they are plainly Matters of Diſcipline of which the Apoſtle ſpeaks, and a Conduct conſequent upon the Church's paſſing Judgment, as appears by the next Verſe; and it was natural enough to obſerve, that ſuch a Judgment paſſed upon a Perſon, infered an Obligation on Church-members, to avoid even that civil Society or Company with ſuch a Perſon, which they might allow themſelves in with their Heathen Neighbours. However, if it intend eating in ordinary Meals, the Argument from this Paſſage, in Support of Diſcipline, will ſtill hold good. For if we muſt avoid civil Society or Fellowſhip with a Perſon at his, or our own Table, much more, ſuch a ſolemn Act of Communion as eating with him at the Lord's Table. But all regular Members of the viſible Church of Underſtanding ſufficient to be able to attend to the Lord's Supper as a commemorative Sign, are bound, by the Authority of Jeſus Chriſt, to ſhew forth his Death till he come and are highly criminal in neglecting it; and ſuch as are Parents, are bound to dedicate their Children to God in Baptiſm. By this Means, the viſible Church is propagated and preſerved. It is doubtleſs one End of the Ordinance of Baptiſm, to collect Materials into the Church, and under the Ordinances of the Goſpel, as Subjects of divine Influences.

It will be objected here, that many baptized Perſons, yea, it is to be feared the greater Part, are unregenerate, and unbaptized Perſons may be convinced in their Conſciences, that the Chriſtian Religion is true, and it is their Duty to embrace it, yet be ſtill in a natural State; therefore it will follow, that the unregenerate ought to come to Sacraments, this their unhappy State notwithſtanding. I admit the Conſequence; they are under the ſame Obligation to this as to other Duties of Religion.

If it be ſaid, that if the unregenerate are bound to come to Sacraments, then it will follow, that the Sacraments are not viſible Signs of true Chriſtians, or of a viſible Profeſſion of true Religion.

I deny the Conſequence. It no more follows on this than the contrary Suppoſition; for on all Hands it is granted that many unregenerate Perſons do come to Sacraments: Indeed, if I alledged, no more was required of them in that Tranſaction, than an unregenerate Sinner, continuing ſuch, can do, then the aforeſaid Conſequence would follow. For the Sacraments can be viſible Signs of no more than they ſignify or is required in them: But I only ſay, the Perſons who are unregenerate, are, notwithſtanding, really bound, by the Authority of God, to this, as well as any other Duty of Religion, they diſobey him in neglecting it; nor will their Unregeneracy be any Plea for their Neglect. But yet they are bound to do all in attending that the true Chriſtian does: To accept Chriſt as their Saviour, make Choice of God as their God, and to give themſelves wholly to him. He requires the unregenerate to make them new Hearts, and turn into the Lord. Ezek. xviii. 31, 32. And ſurely he may juſtly require them to do this with external Solemnity by Way of Covenant, and viſibly avow and ratify their joining themſelves to the Lord. By the Inſtitution of theſe Ordinances, the Lord, as it were, ſays to Sinners, it will not do only to entertain a good Opinion of Religion as true and neceſſary, but I inſiſt upon it, that you will either embrace or reject it; avouch me as your God, or diſavow me. Chooſe you this Day whom you will ſerve. here is my Covenant; here are the Terms of Salvation; theſe Overtures I ſolemnly ratify; on my Part, by theſe public Signs and Seals, as moſt ſure Foundations, on which you may ſafely depend, and I demand that you ſtrike a Covenant with me, and openly confirm it by receiving theſe Seals thereof. If, indeed, in this Tranſaction your Hearts hang back, and don't conſent, I cannot approve and accept you; yet if you neglect this Inſtitution, and will not ſo much as make the Attempt to yield yourſelves; I will conſider this as an open and avowed Rejection of me and my Service. Is there any Thing unreaſonable in this Requiſition? and who can tell but that in ſetting theſe Matters ſolemnly before them, and attempting, in Obedience to God's Commands to give themſelves up to him in theſe ſolemn Covenant-tranſactions, the Holy Spirit may concur, and make the Heart to yield? If it do, the Buſineſs is done; they are true Chriſtians; and who that beholds theſe ſolemn Tranſactions, can ſay the Heart does not conſent? Therefore, the Sacraments are viſible Signs of a Profeſſion of true Religion, and the Perſons who partake of them are to be treated as Chriſtians, till the contrary appears.

It is ſometimes ſaid, that the unregenerate are, indeed, obliged to come to Sacraments, but not immediately: It is their Duty, but not their immediate Duty. They are firſt to come to Chriſt, and then come to Sacraments.

To which I anſwer, then it is not now their Duty in preſent Circumſtances; therefore their ſtaying back is ſo far from being criminal, that they do right. To talk of the mediate Obligation of a Law preſcribing Duty, is a Contradiction. The Law either obliges a Perſon now, or it does not oblige him. In a Covenant or Promiſe, there may be a conditional Obligation, which depends upon ſome Event, or ſomething to be done by another as the Condition. Yet even then, until the Condition takes Place, there is no actual Obligation. But a Law obliges without any other Condition than the rightful Authority of the Legiſlator, and it obliges all, to whom it is given, to immediate Obedience from the Time of its Promulgation, or Commencement; and the Neglect of it expoſes to Puniſhment as a Diſobedience, Caſes of natural Inability only excepted.

As to the newly invented Plea, that God commands no unregenerate Duties (a very odd Phraſe) or does not command unregenerate Men, as ſuch, to do Duties. It really does not deſerve a ſerious Anſwer; for the meaning muſt be, either, that the Law of God does not command any Duties to be done upon the Principles from which unregenerate Men act, or in the Manner, in which only they can perform them, while they continue ſuch, and then, it is nothing to the Purpoſe. None of my Reaſonings are built upon, or require any ſuch Suppoſition. No, it is a ſpiritual holy Obedience that is required of them; the ſame that is required of the moſt holy Saint; and their Unregeneracy or moral Inability, affords them no Excuſe,—Or elſe it muſt intend, that Perſons, who are unregenerate, are not comprehended in the Obligation of the Law; it does not command them to do any Thing in Religion, till they ſhall be regenerated. The very mention of which ſo glares with Abſurdity, that I believe there will none be found daring enough to aſſert it. For, upon that Suppoſition, the unregenerate would be ſet free from all Obligation to the Practice of Duty at once; their Neglect of all Religion would be no Diſobedience.

But it is objected, there is a Difference between natural and poſitive, or inſtituted Duties. The former, as Prayer for Inſtance, bind all Mankind, by Virtue of the original Law given to Man in Innocence; but the latter are, by the Qualifications required in them, limited to the Perſons, in whom the Qualifications are found.

Anſw. Natural Duties are qualified, as well as poſitive. Gracious Principles, and a holy Manner of Action are equally required in both. Nor will the original Obligation of the moral Law natural, make any Difference in the Caſe. For it is a Principle of that Law, that whatſoever poſitive Inſtitutions God ſhall make known as his Will, are to be obeyed. Poſitive Laws as univerſally bind all of the general Character to which they are directed, as do natural. Nor do the Qualifications required in Duties, at all limit the Subjects of the Law. The divine Legiſlator does not give his Laws in this Manner, viz. Whoſoever have the Qualifications required in them, are to perform the enjoined Duties; but he requires Duties ſo and ſo qualified abſolutely, without IF or AND, of all who claim a Share in the general Character to which they belong. All, who call themſelves Chriſtians, ſtand obliged to all the Duties of Chriſtians as ſuch.

If it be objected, that partaking of Sacraments imports a Conſent to the Covenant of Grace, which unregenerate Sinners cannot give: And ſurely God does not require Perſons to declare a Lie, and that in ſo ſolemn a Manner.

I anſwer, the bleſſed God is ſo far from requiring any to declare a Lie, that he commands them to tranſact in this Covenant with all their Hearts. As he has inſtituted Sacraments, ſo he requires all to attend upon them with all the Qualifications requiſite in ſuch Attendance. Their Want of the Qualifications does not excuſe the Neglect of the external Duty one Moment; for their rightful Sovereign does not admit their continuing unholy one Moment; and therefore, there is no Plea for Diſobedience in any one Inſtance. The Obligation of God's Law does not turn upon the internal Qualifications of the Subjects, but the rightful Authority of the Law-giver; and it is ſufficient to juſtify this, that Man had originally ſufficient Ability to obey all the Will of God in a proper Manner, but loſt it by his own Default. The bleſſed God, therefore, has a juſt Right to command all that is juſtly due from the Subjects of his Goverment, in the moſt abſolute Manner, whatever their preſent internal Qualifications may be. Nor can it be ſaid, that even the Unregenerate do not, in ſome Senſe, really conſent to the Covenant. The Terms of the Covenant are ſet before them; they acknowledge theſe to be the Terms, the only Terms of Salvation; they yield, that it is juſt and right, that God ſhould inſiſt upon this as the only Way of receiving Sinners to Favour; and conſent that this Tranſaction ſhall ſtand as a Wineſs againſt them if their Hearts ſtand back. It will ſtand good againſt them as a viſible public Conſent, before God, Angels and Men; and be pleadable, yea pleaded againſt them in the great Day of God, if their Hearts ſhall be found wanting. This ſhews, it is not a vain Thing to require their Attendance. Here is a ſufficiently important, though not the only End of theſe Inſtitutions. The Tranſaction imports a Declaration, that they are at leaſt attempting to give their hearty Conſent, but not a Declaration, whether that Conſent be truly ſincere or not. The Sacraments are not inſtituted to be viſible Signs of Perſon's Opinion or Judgment concerning the Exerciſes of their own Hearts; but Signs of viſible Conſent they are, which will be of great Importance for the Illuſtration of the divine Juſtice, in the aggravated Condemnation of Goſpel Sinners.

It is further objected, that unregenerate Sinners, in partaking of Sacraments, perjure themſelves in the very Act, and ſure God does not require Perjury.

Anſw. It is not the Crime deſigned by the Name of Perjury. That conſiſts in calling God to Witneſs to the Truth of what the Party knows to be falſe. This conſiſts in the Non-Concurrence of the Heart in a ſolemn Engagement, into which the Party enters. This is the unregenerate Sinner's great Fault in every holy Duty, his Heart is not in it; and the greater Solemnity of a Covenant-Tranſaction is no Doubt, a great Aggravation of his Crime: but it is not taking God to Witneſs to a known Falſehood, he takes God to Witneſs, indeed, to a ſolemn Engagement, which he viſibly, publickly, and really enters into, and declares. Though his Heart concurs not in the Manner God requires, yet the Engagement is real; he will feel himſelf held and obliged to be the Lord's. But he declares nothing herein about the Sincerity or Inſincerity of his Heart in this Tranſaction, or the Engagement he thus ratifies. Were it underſtood to import ſo ſolemn a Declaration of the Perſon's Judgment of his own Conduct, the Child of God, whoſe Heart ſincerely conſents, would often not dare to make ſuch a Declaration. To give Force to the Objection, it ſhould be ſuppoſed that the Perſon knowingly diſſembles. That he publickly engages, only to ſave Appearances, and to impoſe upon others for ſome Purpoſe or other, while he explicitly and formally reſolves in his Heart, he will not cleave to the Lord to ſerve him, but walk after the Imagination of his own evil Heart; but this is not to be alledged in this Caſe. The Perſon is ſuppoſed to ſet the Terms of the Covenant in View, conſider the Claim God has to him, and the Obligations redeeming Love lays upon him; ſets himſelf, from Conſcience of Duty, to preſent himſelf before the Lord, and attempt to give the Conſent of his Heart; and wiſhes, upon ſome Principle or other, there was ſuch an Heart in him. Thus far an unregenerate Sinner may go; and however his Heart fails in this Matter, yet he conſtitutes a real Engagement which binds him to accept of Chriſt, and be the Lord's forever. To this, God, Angels, and Men are Witneſſes. If theſe Things be duly conſidered, the Objection vaniſhes; and it will appear, the unregenerate Sinner is no more chargeable with Perjury in receiving the Sacraments, than with lying in Prayer; But would any one perſuade him, by all Means, not to dare to pray?

It is often objected, that the Unregenerate, when they partake of Sacraments, put a Seal to a Blank.

Anſw. If the Sacraments were primarily, and only Seals of a perſonal Intereſt in the Covenant, there would be Weight in the Objection. But while the Sacraments, in the Uſe of them, even by the Unregenerate, do really ſeal the Truth and Certainty of the Covenant of Grace, in its true Tenor on God's Part; and on the Communicant's Part a ſolemn Engagement, binding on his Conſcience, to embrace this Covenant, with all his Heart, and will ſtand firm againſt him, for his aggravated Condemnation, if he does not; it is very far from being a Seal to a Blank.

Again, it will be ſaid, if the Sacraments were converting Ordinances, then all ſhould attend upon them as well as Prayer, hearing the Word, &c. but as they are only ſealing, and not converting Ordinances, the Caſe is otherwiſe.

Anſw. All this is gratis Dictum, a mere Aſſertion without Proof. For my Part, I know not how Divines have come by this Diſtinction of Ordinances into converting and Non-converting. I don't know any Ordinance of the Goſpel, which is not a converting Ordinance. Surely, that the Sacraments are Seals, does not hinder, but promotes their Tendency to the Converſion of Sinners. I think, we have no Way to know, that any Ordinance is a converting Ordinance, but from its native Tendency to that End, and its being uſed by God for that Purpoſe. Now, what ſtronger Tendency can there be, to bring home Sinners to God, than the Exhibition the Sacraments give of Chriſt; of the Way of Salvation through Faith in his Blood; of the Grace of God, and the Stability of the new Covenant? their very Deſign is to engage Men to come to a Point, and to cloſe in with the Terms of Salvation propoſed in the Goſpel.

If it be ſaid, it will then follow, that the profane and ſcandalous ought to be admitted to the Sacraments, that they may be converted.

Anſw. So far from it, that directly the reverſe is the Conſequence. This is one Circumſtance, from whence ariſes the ſtrong Tendency of Sacraments to convert Sinners, viz. that they ſecure and promote the viſible Holineſs and external Purity of the Church, and thereby diſtinguiſh her from the World. They thus aſſert the Neceſſity of true Holineſs, and point it out as the diſtinguiſhing Character of God's People; but the Force of this Argument would be loſt, if no ſuch Diſtinction was made. Yea, not merely be loſt, but Sinners would be greatly encouraged to continue ſecure in Sin.

It is an Objection of great Weight with ſome, that to admit unregenerate Men to Sacraments, and teach them that they are bound to come, tends to flatter their vain Hopes, make them ſecure, and build them up in Self-Righteouſneſs. To make out this Conſequence, it is alledged, we muſt, in this Caſe, proceed upon this Principle, viz. that ſome unregenerate Men have ſome good Principles, ſome ſincere Regard for, and liking to God in his proper Character; are in Heart friendly to the Way of Salvation by Jeſus Chriſt; have ſome real and proper Deſires for Holineſs, (from a View of its Excellency, or for its own Sake, I ſuppoſe) and an Intereſt in Jeſus Chriſt; (which would be, I think, to ſuppoſe they were not unregenerate, and ſo would be a Contradiction in Terms) and that God ſo far approves and accepts them, as on that Ground to enter into Covenant with them.

Anſw. I think, it will appear from the whole I have ſaid in the preceding Pages, that the Matter depends on no ſuch Principle. The Acceptableneſs of the Perſons and Duties of even the holieſt Saints on Earth with God, is not at all the Ground or Reaſon of his entering into Covenant with them. So far from it, that their Acceptance with him is founded in the Covenant of Grace, and provided for by it. To alledge otherwiſe, would be to take the Arminian Side of the Queſtion indeed.

I readily grant the unhappy State and Character of all unregenerate Sinners; they are at Enmity with God, and have no holy Diſpoſitions, but are wholly depraved. But is that any Reaſon why the great God, their rightful Sovereign, ſhall not demand their immediate Submiſſion and Return to him? He offers his Mercy, and requires their Return in a Way of Covenant, and that tranſacted in a viſible public Manner. For this Purpoſe he inſtituted Sacraments, that they may render the Covenant viſible, and be a viſible Expreſſion or Token of Conſent. This Tranſaction, and that with the whole Heart, he requires without Delay. Unregenerate though they be, yet ſince it is in the Way of his own Inſtitutions he meets with Sinners, they are to ſtretch out the withered Hand, and attempt Obedience. It is the careleſs Admiſſion of the profane and ſcandalous, and the unfaithfulneſs of Miniſters in neglecting to lay Matters fairly before People, and addreſs the Conſcience with the Arguments ariſing from this Topic, that depreciates the Sacraments, and promotes Security and Self-Righteouſneſs. Inſtead of the Conſequences above-mentioned, there would be the ſtrongeſt Tendency to convince and awaken the Conſcience, and affect the Heart, upon Suppoſition of the following Things, viz. that Diſcipline, whereby the openly irreligious and profane are to be kept off, be duly exerciſed. That Miniſters deal faithfully with the Conſcience, ſet the Terms of the Covenant fairly before People, ſhew them that a Conſent to theſe is required in attending the Sacraments, and nothing ſhort of it will be accepted; that if their Hearts refuſe, they will grievouſly Sin, and be found Guilty before God; yet they may not neglect his Inſtitutions without ADDING to their Guilt by open Diſobedience. That they awaken them to look to, and carefully examine their Hearts before and after ſuch ſolemn Tranſactions; and preſs them to conſider their awful Guilt, if their Hearts are found wanting: yet ſhew them, they are under the Bond of the Covenant; are bound in Conſcience to ſeek an Intereſt in Chriſt with inceſſant Anxiety, and yield up their Hearts to God; and that, in the great Day of Account, they will be dealt with as Covenant-Breakers if they do not. Yea, thoſe injurious Conſequences rather follow on the other Side of the Queſtion. For, on that State of the Caſe, ſuch unregenerate Sinners as come to Sacraments, look upon their Admiſſion as a Ground of Confidence that they are true Chriſtians; and thinking they are ſafe, ſit down ſecure. Such as look upon themſelves as unprepared, apprehending they are not under a Neceſſity of acting, conclude to neglect it, and ſo diſmiſs any further Care about Preparation, and think themſelves more at Liberty to indulge their Corruptions thro' the Courſe of Life. Thus a Senſe of Obligation by Virtue of their Baptiſm is much deſtroyed.

I preſume I have now taken Notice of the moſt weighty Objections to my Sentiments, and by removing them, have gone, at leaſt, a good Length towards evincing the Truth of what I have advanced. However, there remain ſundry Arguments, which to me appear concluſive on the affirmative Side of the Queſtion; theſe I ſhall here take Liberty to propoſe, and

Firſt, All thoſe, who are convinced that the Chriſtian Religion is true, are immediately obliged to embrace and openly profeſs it; this is almoſt a ſelf-evident Propoſition. For to ſuppoſe otherwiſe, would be to ſuppoſe, that the bleſſed God had made known his Will, and propoſed a Syſtem of Religion, which yet Men, convinced of its Truth, were at Liberty to reject; and this would be the ſame Thing, as to ſay, he had not a rightful Authority to oblige them; the very Mention of this ſhews the glaring Abſurdity. Now it neceſſarily follows, that if ſuch Perſons are immediately bound to embrace the true Religion, they are immediately bound to profeſs it, i. e. publickly conſent to it; for, when Religion is publickly propoſed, not to profeſs and avow it, is openly to diſavow and reject it, there is no Medium. It is the moſt flat Contradiction to imagine we embrace the true Religion, and at the ſame Time, openly neglect and diſavow it. But I have already ſhewed, that to embrace the true Religion is to enter into Covenant with God; without conſenting to the Covenant of Grace, there is no ſuch Thing as embracing Religion. So to profeſs Religion is openly and viſibly to tranſact that Covenant; and this is done in the Participation of the Sacraments, and not otherwiſe. There is no full formal Profeſſion of Religion antecedent to this; for without it, none are viſibly in Covenant, unleſs they can be viſibly in Covenant without ratifying and ſealing it. In this Point of View, I think, the Scripture ſets the Matter, Act. ii. 37, 38. Now when they heard this, they were pricked in their Hearts, and ſaid unto Peter, and to the reſt of the Apoſtles, Men and Brethren, what ſhall we do? then Peter ſaid unto them, repent and be baptized every one of you in the Name of Jeſus Chriſt for the Remiſſion of Sins. The Apoſtle had laid before them the Evidence of Chriſt's being the true MESSIAH, from the Fulfilment of antient Prophecies concerning him in his Reſurrection from the Dead. The Conſequence was, they were convinced of the Truth of Chriſtianity, and of their aggravated Guilt in the Crucifixion of the Lord of Glory, full of Anxiety, they enquire what to do. The Anſwer is, REPENT and be BAPTIZED, i. e. enter into Covenant with God, publickly tranſacting and ratifying it by the Seal of Baptiſm. If it be ſaid here is the Order, firſt repent, and then be baptized. I anſwer,

Firſt, This is no more than I have inſiſted on as neceſſary to be done, viz. to ſet before Perſons the Nature of true Religion and the Terms of Salvation, and let them know that a cordial Compliance with all this is required, and nothing ſhort of it will do. This is fully conſiſtent with what I have ſaid, and this they are to profeſs in their Baptiſm. Nor do they viſibly profeſs Repentance, while they ſtand back from this Ordinance. 2d. Though they are called upon to repent, there is not the leaſt Hint, that they were to defer their Baptiſm until they ſhould have Evidence, on which they might judge they had ſaving Repentance. They were immediately to offer themſelves to Baptiſm, and were forthwith baptized; and in Conſequence thereof, they went on in the conſtant Attendance on all other Ordinances, they continued ſtedfaſtly in the Apoſtle's Doctrine and Fellowſhip, and in the breaking of Bread, (i. e. the Participation of the Lord's Supper) and in Prayer. Ver. 41.42. Alſo, Act. viii. 27, Philip tells the Eunuch, if thou believeſt with all thine Heart, thou mayſt [be baptized.] The Eunuch does not pronounce whether his Faith was ſaving or not, but only profeſſes a Belief of that Foundation Truth, that Jeſus Chriſt is the Son of God, and on this Declaration he was baptized.

The Heathen are not immediately obliged to embrace the Chriſtian Religion, but firſt to enquire into it; but ſuch as are inſtructed and convinced in their Judgment and Conſcience of the Truth of Religion, are under a Neceſſity of acting one Way or other about it, either to profeſs or reject it. This is one Deſign of the Inſtitution of Sacraments, that the Perſons may be reduced to this Neceſſity. What then ſhall they do? If they apprehend they are ſtill unregenerate, ſhall they, for that Reaſon, openly reject it? This is to go againſt the Dictates of their own Conſciences; or ſhall they publickly profeſs their Belief of it, conſent to its Obligation upon them, and reſolve to appear on the Side of Religion? One would think it very eaſy to decide on this Caſe, and determine which Side was ſafeſt, and attended with leaſt Guilt.

Arg. 2. All baptized Perſons are, thereby, bound to perform all the Duties of true Chriſtians, as they ſhall become capable and have Opportunity, both as to internal Exerciſes, and external Actions. I ſay, as they ſhall become capable; for the greater Part are baptized in Infancy. But theſe, as well as all others, are brought under the Bond of the Covenant. This ſhould be early laid before them, to let them ſee, that, by this Dedication to God, they are bound to perform all Duties of Religion for which they have Capacity, to receive Inſtruction, and appear for Religion as the Profeſſors thereof. As ſoon as they have a Competency of Knowledge, and are capable of the Diſcipline of the Church, they are bound to commemorate the Death of Chriſt, and renew their Engagements to him at his Table, unleſs regularly debarred by Diſcipline for unchriſtian Conduct. When they ſhall become Parents, they are bound to dedicate their Children to God in Baptiſm. In one Word, they are bound to continue ſtedfaſt in the Apoſtle's Doctrine and Fellowſhip, and in the breaking of Bread and Prayer. To ſay that Baptiſm, even when received in Infancy, does not bind to all this, is to ſay, they are not bound by this Covenant to all Chriſtian Practice, till they come to the Lord's Table; that they are not obliged to conſider themſelves as Profeſſors of Religion in Conſequence of their Baptiſm, and that they are not chargeable with Breach of Covenant in neglecting to appear for it, and ſtanding back from the Lord's Supper; and that is, I think, to repreſent Infant-Baptiſm as a Matter of no great Benefit or Importance. Or, are they hereby bound to all other Chriſtian Duties, but not to come to the Lord's Table? Where is the Ground or Scripture Authority for that Diſtinction? Is there any Qualification requiſite for this Duty; different in Kind from what is required in other Duties? Is not true Grace or Holineſs required in all other Duties, as well as this? And is not this Ordinance among the all Things, whatſoever he has commanded his Diſciples, and which they are to be taught to obſerve? Or, does the Unregeneracy of any, who, according to God's own Inſtitution, are viſible Members of his Church, nullify this Obligation, ſo that their Omiſſion of this Ordinance is not their Sin? If it be ſaid, as indeed it frequently is, that they are, it's true, bound by the Divine Command, and Non-Attendance on the Lord's Table is their Sin; yet ſuch is their Diſqualification, that they ſin more, and contract greater Guilt by coming, than ſtaying away; ſo that upon the whole, it is ſafer for them to abſtain. I anſwer, if there is any Weight in the Objection, it will hold equally with Reſpect to all the other Duties of Religion; for ſuch are equally diſqualified for the Performance of them; and ſo the Unregenerate are at once ſet free from all Obligation, as viſible Church Members or baptized Perſons, to the Law of God. A Conſequence, which I believe few, but the Diſciples of Sandiman, will chooſe to admit; beſides this Objection is Self-Contradictory. For if they Sin more in coming, and upon the whole it is ſafer to abſtain, it muſt be, becauſe it is not the Will of God they ſhould attempt to obey him with Reſpect to this Ordinance: They are excepted from the Command to obſerve it; if ſo, they are under no Obligation to obſerve it. To abſtain, is, therefore ſo far from being their Sin, as this Objection ſuppoſes, that it is their Duty, they do right. For to ſuppoſe two contradictory Obligations to take Place at the ſame Time, by the ſame Law, is a groſs Contradiction; for they either mutually deſtroy each other, or, at leaſt, the one of them makes the other void. And to ſuppoſe a preſent Obligation, and yet that the ſafeſt Courſe is to counteract or violate it, is a glaring Abſurdity.

Arg. 3. The Authority of God, inſtituting and appointing Sacraments in his viſible Church, is the Ground and Reaſon of the Obligation on viſible Church Members to obſerve them; and his Command to obſerve them, is the Rule of their Duty, and not any internal Qualification in them. Therefore, all viſible Church-members are immediately obliged to attend upon them, let their internal State be what it will. The internal Qualification required in Attendance on Sacraments, cannot be the Ground or Condition of the Command to attend upon them; for God requires and commands the Qualification itſelf, however deſtitute of it many may be. Surely he, who has a Right to command the Qualification, has a Right to command immediately and abſolutely the Performance of the Duty itſelf, in which ſuch Qualification is required, whether the Perſons be poſſeſſed of it or not. Conſequently, all who ſhare in the viſible Character, to which the Sacraments, by Appointment belong; i. e. all viſible Church-Members, ſtand immediately obliged to attend upon them, and that with the Qualification required whether they actually have it or not. They ſtand obliged to this in the ſame Manner, as they do to any other Duty of Religion: Now the Divine Command in the Caſe is the Rule, the only Rule of their Duty; and if the Command extend to all viſible Church-members, then it is an explicit Rule which can be applied with Certainty. But, upon this Principle, viz, that the Command to attend Sacraments is ſo limited and qualified, as to exclude and prohibit all viſible Church-members who are unregenerate; it will be impoſſible to apply it with Certainty in many Caſes; for then, the Rule of Interpretation muſt be ſome Judgment of People's internal States; but none, whoſe Judgment deſerves any Notice, alledge that Church Officers can judge in that Caſe, for they know not the Hearts of others, and therefore many Miniſters don't require any Account of their Exerciſes from thoſe they admit; but only a Profeſſion of having, ſo far as they know their own Hearts, embraced Jeſus Chriſt, and given themſelves up to God, upon which they are admitted, Now this Profeſſion is only a Declaration of their Opinion or Judgment of their Exerciſes of Heart, or internal State. Conſequently, the Party's own Judgment, in this Caſe, is the Rule of interpreting and applying the Divine Command; and according to this, they are to conduct themſelves. In this Declaration, they place that Profeſſion of true Religion, or their being viſibly the People of God, which is required in Order to their Admiſſion. But ſurely, we have nothing made viſible here, but their Judgment of themſelves. Pray how does this render their Profeſſion of Religion more viſible, than their acknowledging the Doctrines of the Goſpel as Divine Truths, and manifeſting their Influence, by a Practice agreeable to them? Nothing does this, ſhort of publickly tranſacting a Covenant with God in the Way of his own Appointment; i. e. by partaking of the Signs and Seals of his Covenant. Such a Judgment of themſelves would be as precarious a Ground of Conduct to Perſons in coming to Sacraments, as any Judgment formed of them would be to Church-officers in admitting them. For beſides, that many judge favourably of themſelves without ſufficient Ground to ſupport it, and ſo miſtake their Caſe; there are others, who, tho' really the Children of God, are in great Suſpence, and cannot determine on which Side the Evidence preponderates; while not a few, though at Seaſons they have comfortable Hopes, yet frequently labour under diſtreſſing Apprehenſions that they have nothing more than common Grace. Upon this Footing, I think, Perſons, who doubt of their gracious State, cannot with Safety come to Sacraments at all. For tho' they are told the Sacraments are appointed to ſtrengthen weak Faith, and cheriſh weak Grace; yet that is the great Matter in Queſtion, whether they have any true Grace. The moſt plauſible Thing that can be ſaid to them is, that if upon impartial Self Examination, they find ſtronger Ground of Hope than the contrary; they are to follow the ſtrongeſt Evidence. But here e'en to a Child of God, the Ground of Doubt may often ſeem ſtrongeſt; and though at Times he may have Hopes, yet, perhaps, he more frequently fears his Hopes are falſe; and in that Caſe, he is told, he will contract greater Guilt by coming than ſtaying away. How then ſhall he run ſo awful a Riſque, when he fears that is more probably his ſad Condition? Hence probably, yea, in many Caſes doubtleſs, the exerciſed Chriſtian is kept off, while the ſecure ſelf flatterering Sinner comes forward; yea, the doubting Chriſtian cannot be certain, that the Command ſo limited and qualified as aforeſaid, includes him.

Arg. 4. If unregenerate viſible Church Members contract greater Guilt by abſtaining from Sacraments than in coming to them, then they ought not to abſtain. But they do contract greater Guilt by abſtaining, therefore they ought not.

Here, to prevent Miſtakes, I would obſerve, I mean coming in a conſcientious Manner, otherwiſe, if Perſons ſhould come to the Lord's Table merely to qualify for a civil Poſt, or in a profane Manner, they would contract much the greateſt Guilt in coming. This would be to eat and drink unworthily with a Witneſs, and to be guilty of the Body and Blood of the Lord; but to return,

I ſuppoſe the major Propoſition will not be denied by any. For if unregenerate viſible Church-Members contract greater Guilt by abſtaining, which is the ſame Thing as to ſay they ſin more; then certainly in coming, from a Conſcience of Duty, attempting Obedience to the Divine Command, they are leſs ſinful, and conſequently act more as they ought to do, than in omitting it. The only Thing, therefore, to be confirmed is the minor Propoſition, viz.

That ſuch unregenerate Sinners do ſin more, and contract greater Guilt by abſtaining.

I readily grant, that by their Unbelief in ſo ſolemn a Tranſaction, which in its very Nature ſo ſpecially requires Faith in Chriſt; they ſin and contract great and aggravated Guilt. Their Want of Grace renders them altogether unacceptable to God, he diſapproves them. The only Queſtion is, whether in ommitting, they do not ſin yet more, and God does not more highly diſapprove them?

Now, in order to decide on this Queſtion, let it be conſidered, that it is not to be ſuppoſed the bleſſed God, when he inſtituted theſe Ordinances, left Men at Liberty to neglect them. All of the general Character to which the Sacraments are appointed, are obliged by their very Inſtitution to obſerve them. But to ſuppoſe it to be the Will of God, that ſuch as are unregenerate, though viſible Church-Members, ſhould not approach to Sacraments under the Notion of being diſqualified, is inconſiſtent with any preſent Obligation to attend upon them; and that is to ſuppoſe that the Inſtitution of Ordinances obliges only when Men are ſuitably diſpoſed towards them; their Want of Faith and other Graces ſets them free, ſo that their Non-Attendance upon them adds nothing to their Guilt; yea, in that they obey God and do quite right, which is an Abſurdity, that, I believe, will meet with but ſmall Reception; but if they are under a preſent and continual Obligation to attend upon the Sacraments by Virtue of their authorative Inſtitution, then not to attend upon them is Diſobedience. In either Caſe, a gracious Heart is wanting; but in the Omiſſion of the external Duty, another Inſtance of Diſobedience is added, keeping back the Heart is, as it were, avowed, and no Attempt is made to yield it up. Surely to act according to the Light of Conſcience, impreſſed with a Senſe of preſent Obligation, muſt be leſs ſinful, and infer leſs Guilt, than to go againſt the Dictates of Conſcience, and live in the Neglect of a known Duty. Even when Perſons abſtain, in a Sort, conſcientiouſly from a Reverence of the Ordinance, and Conſideration of their Unfitneſs, however that may extenuate the Guilt of their Omiſſion, yet ſuch an Error in Judgment cannot alter the Nature of Things and take away all Addition to their Guilt thereby, or render their Conduct innocent.

But to neglect the Sacraments from a careleſs Neglect of Religion, and Unwillingneſs to come under ſtrict Obligations to it, is ſinning with a high Hand. It is to ſay with proud Pharoah, who is the Lord, that I ſhould obey his Voice? Rebellion is as the Sin of Witchcraft, and Stubbornneſs as Iniquity and Idolatry. 1 Sam. 15.23. Surely none will heſitate to determine, that a Conſcience impreſs'd with a Senſe of Duty, and tenderly influencing to the Performance thereof, is better, and diſcovers a leſs Degree of Wickedneſs and Impiety, than ſuch a Contempt of Religion and ſtubborn Temper of Mind. Thus, I think, the minor Propoſition is confirm'd, and therefore the Concluſion ſtands good.

Argument 5. That God ſhould inſtitute public Covenant Signs and Seals to be adminiſter'd in his Church, on purpoſe to bring the whole viſible Church, in the Celebration of them, to enter publicly into Covenant with him; and conſequently, require the whole viſible Church to attend upon them, is perfectly agreeable to his Conduct towards the Jewiſh Church in repeated Inſtances.—Notwithſtanding their ſacramental Covenanting in Circumciſion and the Paſſover, that Nation was exceedingly prone to Idolatry, which they mingled with the true worſhip of the true God. Their Temptation hereto aroſe from the Practice of the Heathen Nations round about them. To prevent this, and in order to their avouching the Lord more explicitly as the only true God, and Renunciation of Idols, Moſes, Joſhua, Nehemiah and Ezra, undoubtedly by Divine Direction, led the whole People to a verbal Covenant-Tranſaction. Upon which I beg leave to obſerve.

1. That a holy cleaving to God with all the Heart; a gracious cloſing in with, and conſenting to his Covenant, was as really, and as much requir'd in theſe Tranſactions, as in coming to the Lord's Table. In this View Joſhua ſets the Matter before the Congregation of Iſrael. Joſh. 24.19.20. And Joſhua ſaid unto the People, ye cannot ſerve the Lord; for he is a holy God, he is a jealous God, he will not forgive your Tranſgreſſions, nor your Sins. If ye forſake the Lord and ſerve ſtrange Gods, then he will turn and do you Hurt, and conſume you, after that he has done you Good. As if he had ſaid, conſider the pure and holy Character of the great God with whom you have to do, in a very ſolemn Manner; and conſequently, the Holineſs of that Service he demands of you, and now requires your Covenant Engagement to practiſe. It is no eaſy Matter to approve yourſelves to him in this Affair: And terrible will be the Conſequence of turning aſide from that conſtant holy Obedience he requires. In ſhort, he ſets before them the Requiſitions of the great God in that Tranſaction, in the ſame ſolemn pungent Manner that Miniſters of the Goſpel are to do in adminiſtring the Sacraments of the New-Teſtament.— It is not Holineſs in a diminutive Senſe that he requires; it is the Holineſs of true Saints. Yet,

2. He requires all Iſrael to enter into this Covenant, and brings them under Engagements to this Holineſs, without ſtanding to inquire whether they are already regenerated or not.—He does not admit them to this Covenant-Tranſaction from a Judgment of their appearing to be regenerate, upon a previous Profeſſion; but preſſes upon them then to chooſe the Lord for their God, by an Induction of Facts, as ſo many ſtriking Arguments to perſuade them; and their yielding and actually conſenting to the Covenant then propos'd, was itſelf the Profeſſion of Holineſs they made. It was by that they appear'd to be a holy People.—No Doubt a Number of them were unregenerate, but Joſhua does not conſider that as an Obſtruction in the Way. He conſiders them as rightfully the Lord's, and however deprav'd in Conſequence of their Apoſtacy, and the Forfeiture they were under, yet he juſtly requires them to be holy; and upon this Principle, conſiſtently commands their Performance of all thoſe external Duties in which this Holineſs is profeſs'd, and required to be exercis'd: And conſequently, requires them to profeſs and engage to it in a ſolemn Covenant-Tranſaction.—By a Parity of Reaſon, all this is ſtill requir'd of all viſible Church-Members, and they are conſiſtently requir'd to profeſs and engage to it. By the Participation of the Sacraments of the New-Teſtament. And in thus entering into Covenant, the viſible Church appears as much, and as really now to be a holy People, as Iſrael did then. It is as much the Duty of Goſpel Miniſters now to lead forward the whole Church to Covenant-Tranſactions with God, in the ſolemn Ordinances he has appointed for that very Purpoſe, as it was the Duty of Moſes and others to bring the People of Iſrael to ſuch verbal Covenanting then, which imported the ſame Profeſſion, and as much requir'd true Holineſs.

Argument 6. The ſteady Attendance of all regular Members of the viſible Church upon the Sacraments of the New-Teſtament, greatly tends to promote, and give Efficacy to the Diſcipline of the Church; and thereby one great End of their Inſtitution will be obtain'd. Conſequently, it is the Will of God that all ſuch ſhould attend upon them.

I have already obſerv'd, that the very Exiſtence and Efficacy of Diſcipline depends upon the Sacraments. The Weight of Cenſure upon the Conſcience of an Offender ariſes from his conſidering the Enjoyment of Sacraments, and ſtanding among God's viſible Covenant-People as a great Privilege, which he wou'd otherwiſe have a Right to, but now is cut off from, in Conſequence of his own offenſive Conduct.—But if he is taught, that as an unregenerate Perſon he would have no Right to them, were he never ſo regular, or externally religious; and that it is ſo far from being a Privilege to him, that it would exceedingly increaſe his Guilt, ſhould he dare to approach; then the Argument is loſt. Upon that Principle, he is not cut off from any Thing he had a Right to, or had any Thing to do with. When a ſcandalous Perſon is judicially dealt with, and upon Conviction, Sentence is pronounc'd, viz. that, he is debar'd from the Lord's Table; what is done to him? In Conſequence of the Inſtruction he had all along receiv'd, he had no Tho'ts of aſking Admiſſion. He obſerves too, his very ſober Neighbour, who is not only orthodox in his Sentiments, but conſcientiouſly religious in his Practice, ſtands off as unfit to come: Yea the Officers of the Church are not free to admit him, becauſe he apprehends after all, he is unregenerate. Is it then any Blot upon him to be in the ſame Caſe with his reputable Neighbour? Does the aforeſaid Sentence bring any Evil upon him, more than he would be under without it?

Upon this Principle, that none but gracious Perſons ought to approach, the Sacraments are conſider'd as deſign'd to diſtinguiſh between the regenerate and unregenerate Members of the viſible Church (which yet can never be done in this State) rather than as public Badges of Diſtinction between the viſibly holy and profane, the Church and the World. Hence not the vicious only, but conſcientious externally religious Perſons, are kept off from Communion with the Church. Now pray, to what Claſs of Mankind do theſe belong? They cannot well be number'd with the Heathen, or the openly wicked? They ſome how belong to the Church, yet are not eſteem'd proper Members, and may not come to Sacraments more than the Heathen; how then can the Sacraments make Diſtinction between the Church and the World?—What does it ſignify to an obſtinate Offender, who will not hear the Church, tho' you eſteem him as a heathen Man and a Publican, while he ſees ſo many of his apparently religious Neighbours, upon the Matter, in the ſame Caſe? thus Diſcipline is depreciated and weaken'd. But ſurely this is not according to the Will of God; but rather that Conduct of viſible Church Members, which will maintain and ſupport Diſcipline.

Theſe Arguments, I think, abundantly confirm the Truth of what I am maintaining, viz. that all who are convinc'd of the Truth of the Chriſtian Religion, and the Obligation of it's Duties, are immediately bound to join themſelves to the Lord and his Church; and all baptiz'd Perſons, who have arrived to a competent Capacity, are bound to come to the Lord's Table.—I ſhall conclude the whole with a few general Obſervations.

Obſervation 1. From what has been ſaid we obſerve, upon what footing the viſible Church is called a holy, a ſpecial People to the Lord. Deut. 7.6, A holy Nation. Exod. 19.6, Holineſs to the Lord. Jer, 2.3. Saints. Pſal. 79.2. and 89.5.7. And very commonly the Lord's People. It is from the Covenant-Tranſactions which have paſſed between God and them, whereby they ſtand related to him, and dedicated to his Service for the Purpoſes of Holineſs: And not from any previous Appearance of Holineſs as the Ground of their Admiſſion thereto.—Whatever Awakenings, Humiliations, or Affections may be effected by the Word amongſt Sinners, it is never to Purpoſe, until they reject Sin, and cleave to God by Covenant. And therefore, nothing ſhort of public covenanting is a viſible Sign of Holineſs, as before obſerv'd. From the Solemnity of ſuch Tranſactions in their very Nature, and the affecting Arguments and Conſiderations uſually urg'd on ſuch Occaſions, Perſons are commonly excited to much Seriouſneſs, which exhibits a more ſtriking Appearance of Holineſs, than on any other Occaſion.—Hence ſaith the Lord, I remember thee, the Kindneſs of thy Youth, and the Love of thine Eſpouſals, when thou wenteſt after me in the Wilderneſs, in a Land that was not ſown. Iſrael was Holineſs to the Lord. Jer. 2.2.3.

Obſ. 2. We may hence obſerve with what Propriety the ſacred Scriptures require of all, who have been entered as Members of the viſible Church by Circumciſion of old, or Baptiſm now, that they live to God in the Exerciſe of univerſal Holineſs of Heart and Life; and urge it by all the Arguments belonging to the Character of God's Children: Such as that he is their God; they are his People; the Redemption of Chriſt; the rich Grace and Love of God; and the Glories of Heaven. —The great God addreſſes them in his Word, not according to his Knowledge of their real internal State as the Searcher of Hearts, but according to their external Character and viſible Appearance, and the Obligations they are bro't under. Hence their Sins are highly aggravated, and deeply reſented as a Contradiction to their public Character; and ſo reflecting great Diſhonour upon the Name and Ways of God. Iſa. 63, 8, 9, 10. For he ſaid ſurely they are MY PEOPLE, CHILDREN, THAT WILL NOT LIE, ſo he was their Saviour. In all their Affliction he was afflicted, and the Angel of his Preſence ſaved them: In his Love and in his Pity he redeemed them, and he bare them, and carried them all the Days of Old, But they REBELLED and VEXED his holy Spirit: Therefore he was turned to be THEIR ENEMY, and he FOUGHT againſt them. It is reſented as exceedingly offenſive, that Iſrael walked in the Statutes of the Heathen; and aggravated from this Circumſtance, that it was againſt the Lord THEIR GOD. 2 Kin. 17.8.9. and that hereby, they rejected his Statutes and HIS COVENANT. V. 15.

Obſ. 3. We may ſee from what has been ſaid, the Propriety, and Neceſſity there is that the Miniſters of Chriſt ſhould, in the Diſpenſation of God's Word, diſtinguiſh Characters, and Addreſs them to the Conſciences of Men. For tho' their public Character is that of Saints, God's Children &c, and accordingly all the Holineſs of Saints is demanded of them; yet the Word of God aſſures us there are Hypocrites in Zion, Branches in Chriſt which are withered, fooliſh Virgins amongſt the wiſe, and Tares growing among the Wheat, in the beſt State of the Church here below. Tho' the Miniſters of the Goſpel cannot diſtinguiſh theſe, perſonally from true Saints, yet they can diſtinguiſh the Characters which deſcribe the one and the other, whereby the Conſciences of Men may be enabled to diſcern their own proper Character. It is one Thing to be viſibly a Child of Abraham, and another to walk in the ſaving Faith of Abraham. One Thing to be a viſible Saint, another to be really one in the Sight of the Heart-ſearching God. Therefore, Profeſſors had need to look well to themſelves; and examine, and know themſelves whether they be in the Faith, and Chriſt be in them. And not reſt in this, that they have Abraham to their Father. Hence John the Baptiſt dealt in ſo ſolemn and awakening a Manner with thoſe he baptiz'd. Mat. 3.7.8.9.10, 11.12. In like Manner, let every Goſpel Miniſter acquit himſelf. Amen.

I. THE great God ſtands in no Need of Means, in order to accompliſh his Purpoſes. He could, if he pleaſed, cauſe all Events he ſees meet to effect, to come to paſs in the ſame Way he cauſed the World at firſt to exiſt, viz. by the Word of his Power or Sovereign Act of his Will; yet it does not at all derogate from his Efficiency, but rather ſerves to illuſtrate his Power, to uſe Means, becauſe all their Efficacy upon the Effect, is from him. Accordingly it has pleaſed him, that rational Creatures might more diſtinctly obſerve his Works, to uſe Means, and appoint a Connection between them and the End in View, both in the natural and moral World; yet ſuch a Connection as always depends upon the divine Pleaſure. Means are effectual or ineffectual, as he affords or withholds his Concurrence—particularly, in the Adminition of his moral Government, he deals with the Subjects thereof in a Way ſuited to their rational Natures, and uſes Means of a moral Nature, in carrying on the Intereſts of Religion in our degenerate World. To this Purpoſe, he has given his holy Word, appointed a Goſpel Miniſtry and Ordinances of Worſhip, ſuch as the Sacraments of the New-Teſtament, Praiſe and Prayer.

II. Theſe Divines commonly call Means, not of Inſtruction only, but of Grace; the Reaſon is, becauſe it is in the Uſe of theſe Means, the holy Spirit, ordinarily communicates or beſtows Grace on Sinners, and builds up his Children in Holineſs, until he brings them ſafe Home to Glory. Now, whatever can be conſidered as a Mean with Reference to an End, muſt have ſome Tendency to, and, in its own Way, have Influence upon, or concur in attaining it; for that which has no ſuch Tendency or Influence, has no Manner of Connection with the Exiſtence or Accompliſhment of the End; and conſequently is no Means of it at all. If therefore, theſe Ordinances are Means of Grace, they muſt have a Tendency to, and in the Hand of the Holy Spirit, Concurrence in the Regeneration and Converſion of Sinners, and thence forward, in carrying on the Work of Grace in them. As all Ordinances of Worſhip are but various Manners of adminiſtering the Word of God, it is eſpecially to be conſidered as a Mean for theſe Purpoſes.

III. That we may ſee with what Propriety theſe are called Means of Grace, let us attend to what we find aſcribed to, or predicated of the Word, in the Bible; which only can be ſaid of it conſidered as an Inſtrument or Means, and not as an efficient Cauſe; which it cannot be. The Conviction of Sinners is aſcribed to it, By the Law is the Knowledge of Sin. Rom. iii. 20. Peter's Hearers upon hearing his Diſcourſe, wherein he proved from the Scriptures of the Old Teſtament, that Jeſus, whom they had crucified, was the true Meſſias, Were pricked in their Hearts. Acts ii. 37. By this God diſtinguiſhes his Word delivered by the true Prophets, from that delivered by the falſe, viz. this That his Word is like a Fire, and like a Hammer that breaketh the Rock in Pieces. Jer. xxiii. 29. The Word of God is quick and powerful, and ſharper than any two edged Sword, piercing even to the dividing aſunder of Soul and Spirit, and of the Joints and Marrow, and is a Diſcerner of the Thoughts and Intents of the Heart. Heb. iv. 12. it kills the legal Pride of Sinners. I through the Law am dead to the Law, that I might live unto God. Gal. ii. 19. I have already taken Notice in my Obſervations on Regeneration, that Chriſtians are ſaid to be born again, begotten, and made Partakers of the divine Nature, by the Word of God. 1 Pet. i. 23. Jam. i. 18. 2 Pet. i. 4. to which I would add, Pſal, xix. 7, 8. where the Word under the Terms, Law, Teſtimony, and Commandments, is ſaid to convert the Soul, make Wiſe the Simple, and enlighten the Eyes; all which Terms plainly expreſs the ſaving Change wrought in Regeneration: This Change is an Inſcription of the divine Law upon the Heart. Jer. xxxi. 33. all theſe Expreſſions ſignify much more than merely inſtructing the ſpeculative Underſtanding. They muſt import the Concurrence of the Word as a Mean or Inſtrument in the Hand of the Holy Spirit, both in the preparatory Work of Conviction, and alſo in effecting the ſaving Change in Regeneration. It is unneceſſary to recite the many Paſſages which repreſent the Word and Ordinances as Means of quickening, ſupporting, comforting, ſanctifying, perfecting and ſtrengthening of God's People. I would only obſerve, that the Efficacy of the Word for theſe Purpoſes, depends upon the Preſence and immediate Agency of the Holy Spirit in the Heart; which as really takes Place in theſe Inſtances, as in the Regeneration of a Sinner, and the latter as eaſily admits the Uſe of Means as the former.

IV. The Efficacy of the Means of Grace lies not in any intrinſic Virtue in themſelves, nor depends upon the Power or Will of thoſe who attend upon them; for the Effect to be produced is ſupernatural, to which Sinners are by Nature entirely averſe, and deſtitute of a true Diſcernment of the Excellency of the Truths and Weight of the Arguments propoſed in the Word; but they are rendered effectual to the Attainment of the End, by the Bleſſing of the holy Spirit upon them, and his Energy in them; they are Means in the Spirit's Hand, rather than the Creature's. And Sinners are to attend upon them in that View, that they may lie in the Way in which the Spirit meets with ſuch, and works upon them; like the poor impotent People, who lay at the Pool, waiting for the Deſcent of the Angel to trouble the Waters. John v. 3.4. With Reſpect to Creature Agents, the Application or Uſe of Means depends upon them, but the Cauſality itſelf, or Energy of Means in order to the End is not in their Power, nor depends upon their Will. Hence they often fail of Succeſs in the Uſe of the beſt adapted Means; but when this Divine Agent ondeſcends to uſe Means, he cauſes their Efficacy, and makes them effectual when, and with Reſpect to whom he pleaſes. I ſay, condeſcends to uſe Means; for the very Circumſtance I have mentioned, ſhews he needs them not; he could immediately Will whatſoever he pleaſes; when, therefore, he is pleaſed to make Uſe of Means, it is in Order to the more eaſy Diſcovery of himſelf to his Creatures. Hence it follows, that the Great God is not the leſs an efficient, for his uſing Means, nor the leſs diſplays his Power in accompliſhing the End by them.

V. Yet, notwithſtanding, there is an Aptneſs and Tendency in the Means, in Order to the End in View; otherwiſe they would not be properly Means. Thoſe Things which have no Aptneſs or Tendency to the Attainment of the End, can have no Sort of Influence upon it; the Exiſtence of the End has no Kind of Connection with them, and conſequently they are no Means at all of its Exiſtence. Now, the Aptneſs or Tendency of the Word of God to reduce Sinners to the Obedience of Chriſt lies in. 1ſt. The Clearneſs of Repreſentation, whereby divine Truths are ſet before the Mind; Divine Truths are clothed in the moſt plain and intelligible Language, their ſublime Nature will allow of; they are deſcriptively expreſſed, ſo as not only to declare their Nature, but alſo to deſcribe their true Influence, and the Impreſſions they ſhould make upon the Heart. They are alſo illuſtrated by the moſt familiar Similitudes. 2d. In the intereſting Manner in which theſe ſacred Truths are urged, or the Weight of the Arguments with which they are preſſed home. 3d. In the awful Authority and great Majeſty with which they are delivered, whence they bind and affect the Conſcience; they are ſet before us with a Thus ſaith the Lord or Jehovah, our rightful Sovereign, with whom is terrible Majeſty, and your God, who has a Covenant Claim upon his profeſſing People. Hence then, when the holy Spirit takes the Word in his Hand, and makes Application of it to the Heart, it is moſt apt and fit, as a Mean, to inſtruct the Mind and inform the Conſcience, and thus to convince and awaken the Sinner; to lay Reſtraints upon Men, and repreſs, or in ſome Meaſure, reſtrain even the natural Enmity of the awakened Sinner; and when the Holy Spirit effectually opens the Sinner's Eyes, and makes him underſtand divine Truths as they are repreſented in the Word, they have a moſt apt Tendency, by Way of Argument, to perſuade and determine the Will; and to promote the Life and Exerciſe of all the Graces of the Holy Spirit, in true Chriſtians.I would here refer the Reader to what I have ſaid in the 6th Obſervation on Regeneration, concerning the Inſtrumentality of the Word therein.

I have ſaid that when the Word is ſo effectually applied to the Conſcience as to convince the Sinner, it is a Means of repreſſing or reſtraining his natural Enmity. As this will probably be, in a particular Manner, called in Queſtion, I beg Leave to offer a few Thoughts further upon it. I do not at all ſuppoſe the Sinner's Enmity is, in this Caſe, ſubdued; for then he would be regenerated, which is contrary to the Suppoſition. The Wickedneſs of Men may, yea, in many Inſtances is reſtrained, when its governing Power is not at all broken. Hence, thoſe who were clean eſcaped from them who live in Error, and eſcaped the Pollutions of the World through the Knowledge of the Lord and Saviour Jeſus Chriſt, may be allured through the Luſts of the Fleſh, and much Wantonneſs, and be again entangled; yea, it too often proves to be the Caſe, that according to the true Proverb, the Dog is turned to his own Vomit again, and the Sow that waſhed to her Wallowing in the Mire. 2 Pet. ii. 18, 19, 20—22, The acting of the Sinner's Enmity is, indeed, more direct againſt God and ſpiritual Objects, thus brought near and ſet in View before him by Conviction, and this, no doubt, is a great Aggravation of thoſe Exerciſes of Enmity; yet it will by no Means follow that Enmity, as an evil Principle in the Heart, is more prevalent, or has, in this Caſe, acquired a greater Degree of Power. The Power of this, as well as every other evil Habit, lies in the Sway and Dominion it has in the Heart. Enmity reigns in the Heart ever while it is deſtitute of true Love to God; but yet the more peaceably it poſſeſſes the Heart, and the more fully it has its Conſent, the more powerful it is. While the Sinner is in a State of Security, though he don't feel ſo explicit Oppoſition to God in his Heart, as being more out of View; yet it is the ſame Principle of Enmity that carries him on in caſting God's Law behind his Back; in neglecting the Divine Service; and giving a looſe Rein to his Corruptions, while he deſpiſes, and perhaps derides ſtrict Religion. His Enmity lords it over him without Control, and hardens his Heart againſt Reproof and Conviction. It is unmoleſted in its Sway, and carries the Sinner headlong whichever Way it directs; and he juſtifies himſelf in all this, and refuſes to take Blame to himſelf; but the awakened Sinner, while Conviction is born home upon the Conſcience, confeſſes the juſt Authority over him, that he has moſt unjuſtly trampled upon it, and violated his Law; though he has no Holy Acquieſcence in, or Choice of the divine Government, yet he has a rational Conviction that it is rightful, and that he deſerves Puniſhment for contradicting it; that he feels his Heart averſe, greatly alarms him, and convinces him, of the Exiſtence of Enmity in his Heart. Inſtead of ſpurning at his Convictions, trampling them under Foot, and caſting them off, which would be the Caſe if his Enmity acquired Strength in Proportion to his Convictions, he cheriſhes them, and is afraid of falling back into Security again. Though he feels Riſings of Heart, yea, ſome Sinners make ſome Attempts to ſhake of their Convictions, with whom they are too powerful, and are increaſed till they ſo break their ſtout Spirits, as that they give up their Stuggles to ſtifle them, and become afraid leſt they ſhould leave them again to fall into an hardened State; yet this is ſo far from proving the Increaſe of Enmity as to Strength or Prevalence, that, in Reality, it proves the Reſtraint of it by the Authority of God's Law in the Conſcience, and convincing Influences of the Holy Spirit. Upon a Diſcovery of the exceeding Depravity and Wickedneſs of his Heart, the Sinner, upon ſome Principle, wiſhes his Heart was changed. True, he does not chooſe Holineſs or turning to God in itſelf conſidered, for that he does not, is one main Thing that fills his Conſcience with ſo much Guilt; yet he earneſtly deſires there was ſuch an Heart in him as did ſee the Beauty of Holineſs, and truly chooſe it. He deſires this, indeed, upon no higher Principle, than a Regard to his own Happineſs. This, where there is no higher, is not a Holy Principle, nor is this Sort of Deſire of Grace ſuch as denotes true Grace in the Heart; yet it is not, in itſelf, a wicked Principle. That this Reſpect to his own Happineſs does not regard Holineſs as an Ingredient in it, and is not ſubordinate to, and under the Influence of an higher and more noble Principle, is his Crime; but that it is in him, and has Influence upon him, is not. Surely, the Sinner's Enmity is not as prevalent and unreſtrained, when he is thus anxiouſly ſolicitous to obtain Heart-changing Grace, even on this Principle, as when he utterly diſregarded the Matter, and juſtified himſelf in refuſing to return.

When it is ſaid, that the awakened Sinner ſtill continues to reject Chriſt, and hate God with all his Heart; The Meaning muſt either be, that under all his Convictions, the Sinner exerts himſelf to the utmoſt with all his Might in Oppoſition to them; that he the more pours Contempt on the Goſpel, and ſtoutly reſolves to reject Jeſus Chriſt; that he caſts about to find out how he may bear himſelf up in a determined Oppoſition to the Goſpel Overtures of Salvation, and the more he is convinced, the more maliciouſly does he oppoſe, and impudently juſtify himſelf in refuſing Chriſt and his Redemption, like the Scribes and Phariſees of old, which would argue the Increaſe of Enmity with a Witneſs; and then, the Propoſition is not true, yea notoriouſly contrary to Fact. Or elſe the Meaning muſt only be, that notwithſtanding all his Convictions and Increaſe of Light, his Enmity is not at all ſubdued, but if preſent Reſtraints were removed, it would return to its old ſtubborn Stoutneſs in the Way of Sin; and all the Faculties and Powers of the Soul are ſtill under the reigning Power of that hateful Principle; and then I have no Controverſy with any Man about it: But this is no Way inconſiſtent with what I have ſaid, unleſs we ſay, that to lay Reſtraints upon the Luſts and Corruptions of Men, is inconſiſtent with their Dominion in the Heart; or elſe, that they have as great a Degree of Power under Reſtraints as when moſt unreſtrained; neither of which, will any Man, in the due Uſe of his Reaſon aſſert, for that would deſtroy all Ideas of different Degrees of Wickedneſs. The Sinner's Convictions awaken his Attention to thoſe glorious Objects, God, and his Son Jeſus Chriſt, and the Way of Salvation thro' him; and thereby the Actings of his natural Enmity are more direct and explicit, which, doubtleſs, more aggravates them as particular Acts, and expoſes the Malignity of that hateful Principle. Yet that very Diſcovery, and the Sinner's condemning himſelf for it, and Cries to God for Deliverance from it, ſhew that it has not as quiet Poſſeſſion of the Heart, and as prevalent Energy in it as formerly.—Now it is from the Principles, good or bad, which have the governing Prevalence in the Heart, that Perſons have their Character; a Courſe of Action only fixes the Character, as it indicates the Prevalence of the Principle from which ſuch Actions flow; and the Degree of that Prevalence determines the Degree of the Character, eſpecially in the Eye of the Heart-ſearching God; if then under ſolemn Convictions by the Authority of God's Law, and the convincing Influences of the Holy Spirit, the Sinner's natural Enmity be reſtrained, it will follow, that the awakened Sinner's Character is not, on the Whole, rendered more vile and odious in the Sight of God, than it was in the Days of his Security and contented Courſe of Sin againſt him.It will by no Means follow, that awakened Sinners are in a Degree accepted of God, on Account of their being leſs ſinful than they were in the Days of their Security; for the divine Law ſtill condemns them as falling ſhort, infinitely ſhort of its Demands; and their leſs Sinfulneſs makes no Atonement for the ſmalleſt paſt Tranſgreſſion: It only follows that in their preſent Caſe, they demerit a leſs Degree of Diſapprobation and Puniſhment; i. e. they are leſs offenſive; and this we muſt admit, or elſe deny any different Degrees of Wickedneſs; or aſſert that the loweſt Degree of Wickedneſs is as offenſive, and diſapproved in as high a Degree as the greateſt.— Can it be imagined, that the Sinner's Enmity has as ſtrong an Energy in him when brought to break off from his Courſe of external Sins, as when he purſued them with Greedineſs? when he earneſtly attends to the Duties of Religion, as when he neglected them with Scorn and Contempt, or trifled with them in a liſtleſs Formality? and when he eagerly ſeeks the Company of God's People aſking their Advice, as when he hated to be near them, could not bear their Converſation, but took Delight in the Company of the Profane and Ungodly? but to return;

That the Means of Grace have a Tendency to the Conviction and Converſion of Sinners, as well as the Edification of God's People, appears by the Expoſtulations God uſes with them in his Word, as utterly inexcuſable and perverſe in continuing Impenitents after all the Pains he has taken upon them, and Means uſed with them. Iſa. v. from the Beginning of the Chapter, the Lord repreſents the abundant Proviſion he had made for their Fruitfulneſs, in Point of Means and Advantages which he had afforded them; on which he expoſtulates with them. V. 4. What could have been done more to my Vineyard that I have not done in it? wherefore when I looked that it ſhould bring forth Grapes, bro't it forth wild Grapes? Jer. vii. 23.24.25.26.27.28.29. But this Thing commanded I them, ſaying obey my Voice, and I will be your God, and ye ſhall be my People: and walk ye in all the Ways that I have commanded you, that it may be well unto you; but they hearkened not, nor inclined their Ear, but walked in the Counſels and the Imaginations of their evil Heart, and went backward and not forward. Since the Day that your Fathers came forth of the Land of Egypt unto this Day, I have even ſent you all my Servants the Prophets, daily riſing up early and ſending them. Yet they harkened not unto me, nor inclined their Ear, but hardened their Neck, they did worſe than their Fathers. Therefore thou ſhalt ſpeak all theſe Words unto them, but they will not hearken unto thee: thou ſhalt alſo call unto them, but they will not anſwer thee; but thou ſhalt ſay unto them, this is a Nation that obeyeth not the Voice of the Lord their God, nor receiveth Correction: Truth is periſhed and cut off from their Mouth. Cut off thine Hair, O Jeruſalem, and caſt it away, and take up a Lamentation on high Places, for the Lord hath rejected and forſaken the Generation of his Wrath. Here we ſee, their Diſobedience to, and Abuſe of the Means he had uſed with them, was the Reaſon why they were ſo peculiarly the Generation of God's Wrath, and of the ſad Iſſue of their Caſe.—If it be ſaid, the Inſtruction they get from the Word is ſufficient to render impenitent Sinners inexcuſable; I anſwer, either this Light and Inſtruction has a Tendency to their Converſion, (and if this be admitted, the Matter is fairly given up) or it has no ſuch Tendency at all; and then how does it at all render them inexcuſable in continuing impenitent and unconverted?

The Converſion of Sinners to God is, in a Word, the great Scope of the Means of Grace; this the Word of God calls for at their Hands, commands and preſſes it with the greateſt Importunity. It is needleſs to recite Authorities for this to ſuch as are acquainted with their Bible, ſince we might quote a great Part of that ſacred Book to this Purpoſe. Therefore it is, that the Goſpel Miniſtry is called the Miniſtry of Reconciliation, and it is the Buſineſs of Goſpel Miniſters to pray Sinners in Chriſt's Stead to be reconciled to God. Yet,

VI. There is no certain or infallible Connection between the moſt diligent and earneſt Attendance on the Means of Grace, that unregenerate Sinners are capable of, and their obtaining the ſaving Grace of God. This Iſſue of the Matter is entirely from the ſovereign Mercy of God. If we ſuppoſe a certain neceſſary Connection in this Caſe, it muſt ariſe, either from the Nature of the Thing, viz. ſome Conſtitution or Law of Nature, or from ſome Promiſe and poſitive Appointment of God to that Purpoſe; but in the Caſe before us, there is no ſuch Connection in either Way. Not the former; for the Means of Grace are poſitive Inſtitutions, and don't fall under the Laws of Nature; nor do they operate by Way of Influence upon God, to move him to ſhew Mercy, but are Means whereby the bleſſed God deals with Sinners, and works effectually on whom he pleaſes; their Efficacy depends upon his Bleſſing and Energy. In this View he has appointed Means, and requires fallen Men to attend upon them. Guilty Sinners lie at Mercy, upon which they have no Claim, but it lies in the Breaſt of God as a Sovereign of his own Grace, to ſhew Mercy or not as he pleaſes; and therefore, according to his ſovereign Pleaſure, he renders the Means of Grace effectual or not; and as to the latter Part of Connection, viz. by Promiſe or poſitive Appointment; there is not the ſmalleſt Evidence of it in the Word of God; if there be, let any one ſhew it, who thinks he can. I muſt confeſs, I have not met with one ſuch Promiſe in all the Book of God. As to ſuch Paſſages, as Luke xi. 9. and Mat. vii. 7. Aſk and it ſhall be given you; ſeek and ye ſhall find; knock and it ſhall opened unto you. There the Conduct of God as a Father towards his Children, is plainly ſpoken of; and therefore, aſking, ſeeking, and knocking in Faith, aſking, &c. in a gracious Manner, is intended; and they are the Children of God who are ſpoken of. If the moral Efficacy of the Means of Grace terminated on God, to move him to give Grace (the very mention of which ſhews the Abſurdity of the Suppoſition) or the Sinner's Uſe of them were at all the Ground or Reaſon of his ſhewing Mercy; then, indeed, the very Appointment of Means would imply a Promiſe of Succeſs, or ſomething equal to it, in the required Uſe of them; but this is ſo far from being the Caſe, that on the Contrary, the Tendency of the Means to the End lies in their moral Influence upon the Conſciences and Hearts of Sinners; yet whatever Aptneſs to ſuch an Influence there is in the Means of Grace, ſuch is the Blindneſs, Deadneſs, Enmity and Prejudice of poor Sinners, that until the Holy Spirit accompany them with his Preſence and Energy, no ſuch Influence will effectually take Place in their Hearts. Now he works in or by theſe Means as a Sovereign; hence he ſtrives with many only in ſuch a Way, as that he ſuffers them ſtill to reſiſt, until in juſt Reſentment, he forſakes them: But with Reſpect to the Veſſels of Mercy, he proſecutes his gracious Deſign, until by the Rod of his Strength (the Word of his Grace) he irreſiſtibly conquers and rules in the Midſt of his Enemies. Pſal. cx. 2. Therefore Sinners are to uſe the Means of Grace as Creatures lying at Mercy, ſeeking pure Grace, which depends on the mighty Energy of the Holy Spirit; but they can found no Claim to Grace on their moſt diligent Uſe of ſaid Means. It is enough to engage Sinners to the Uſe of Means, that God has appointed them as ſuch, has required their Attendance upon them; there is an Aptneſs in the Means themſelves and a proper Tendency, and it is by theſe Means the Holy Spirit works; in this Way he meets with periſhing Creatures in Mercy, and they cannot expect the Grace of God in the Neglect of his Inſtitutions: While there is a MAY BE the Lord will be gracious (Amos v. 15.) an WHO KNOWETH if the Lord will return, and repent, and leave a Bleſſing behind him. (Joel ii. 14.) Sinners will be utterly inexcuſable in neglecting them, and juſtly charged with chooſing their own Deſtruction.

VII. From what has been ſaid it will follow, as a Concluſion on the Whole, that all Sinners, where the Goſpel comes, are under the moſt indiſpenſible Obligations to attend the Means of Grace. The Deſign of their Inſtitution as Mediums of the Spirit's dealing with their Souls about their eternal Intereſts, lays them under Bonds of Gratitude. For why, ſhall the offended Majeſty of Heaven, thus ſeek after rebellious Sinners? Would it not then be the baſeſt Ingratitude to treat him with Neglect? The gracious Authority of God binds their Conſciences, he requires their Attendance upon his Ordinances; their very Inſtitution implies ſuch a Requiſition, and it will be a Diſobedience, highly criminal, to neglect them.

We alſo hence ſee what Ground of Encouragement Sinners have for their Attendance on the Means of Grace; they have not the Aſſurance of a Promiſe that they ſhall be ſucceſsful; the great God has come under no ſuch Engagement: they have no Ground of preſent Peace and Security from their moſt diligent and earneſt Uſe of them. Such Apprehenſions would lead to, and ſupport a ſelf-righteous Spirit, and be an Abuſe of the Means of Grace. They have great Reaſon of deepeſt Anxiety leſt they fail of the Grace of God, and provoke the Holy Spirit to forſake them. Yet they have ſufficient Motives from the aforeſaid Deſign of their Inſtitution; their moral Aptneſs and Tendency, whereby they are adapted to our rational Natures and the Spirit's Operations, and ſuited to affect the Hearts of Men in a moral Way: It is the ſtated Way of the Spirit's dealing with the Souls of Men; by his Word and Ordinances he ſtrives with Sinners, and by the ſame Means he accompliſhes his ſpecial Work of Grace; and in this Way there is the only Probability of meeting with Mercy. In the continued Neglect of God's Ordinance there is certain Deſtruction, but in waiting on God in this Way, there is a Peradventure the Lord may have Mercy. The Holy Spirit has rendered the Means of Grace effectual to Multitudes, and how knows each Sinner, but of his rich Grace, he may effectually reach him?

Hence alſo we may ſee that the Miniſters of the Goſpel not only may with Safety and Propriety, but are bound in Duty to urge unregenerate Sinners, as well as others, to a diligent Uſe and Improvement of the Means of Grace, and in that Way ſeek unto God for regenerating Grace. If the preceding View of the Matter he kept up, ſuch Exhortations can have no Tendency to ſettle People in a legal Dependence on the Means, nor promote Security and carnal Confidence. Yea, it is highly incumbent on the Miniſters of Chriſt to give particular Directions to poor Sinners in order to their Improvement of the Means, in ſuch a Manner as has the moſt likely Tendency, and wherewith it is moſt probable the Holy Spirit may concur for their Converſion to God.—Certainly a mere external Attendance upon the Adminiſtration of Ordinances, while the Heart is ſecure and careleſs, is not likely to anſwer any good End. Undoubtedly, ſuch have Need to be directed ſo to attend to the Word of God as to compare themſelves therewith, to examine themſelves and enter into a ſerious Conſideration of their own State and Character, and lay to Heart the Danger they are in.—Awakened Sinners are inclined to ſeek Shelter in the Duties of Religion, and to expect Healing and Relief to their Conſciences from their earneſt Uſe of Means. Theſe need to be warned of that dangerous Rock, and be directed to ſuch a View of God's Law as may more deeply convince them of their utter Depravity, and ſlay them dead to the Law. Gal. ii. 19. Their Attention to the Overtures of the Goſpel ſhould be urged. Our ſafe Path lies between two dangerous Extremes, viz. of thoſe who only try to convince Men of their unregenerate State, call upon them to embrace Jeſus Chriſt, and there leave them under all their perplexing Exerciſes and Diſtreſſes, without any Counſel or Direction; and thus their various Temptations, Diſcouragements and Deſpondencies are overlooked, and no Aſſiſtance is adminiſtred when they moſt need it. It is a Matter of great Conſequence, into what Hands poor convinced Sinners fall; an unſkilful Treatment of them is vaſtly injurious. The other Extreme is of thoſe, who direct Sinners to Duties and Attendance on the Means of Grace in ſuch a legal Manner, as to encourage their Dependance upon them; ſuch lead poor Creatures to think they can do ſomething to recommend them to God; their utter Inſufficiency in themſelves is never fairly opened up. On the contrary, they are told, if they do their Part, God will do his; and thus they are made to believe, there is a certain Connection between their own beſt Endeavours and the Saving Grace of God; that if they DO WHAT THEY CAN, God will do the Reſt. Thus the Nature and Deſign of the Means is miſrepreſented. They are conſidered as Means which Sinners uſe with God, in order to prevail with him, rather than Means whereby he deals with them, in order to call them back again to himſelf, and renders them irreſiſtably efficacious for that Purpoſe when he pleaſes. The firſt of theſe Extremes tends to make Sinners neglect all Attempts to perform the Duties of Religion, or if they give their Preſence at Ordinances, yet make no Eſſay to ſtrive with their own Hearts; as being altogether in vain, without any Tendency to promote their Good, and not required of them in their preſent Circumſtances. While this Doctrine is believed, Satan is not much afraid of Damage to his Intereſt from all their Convictions of being in an unregenerate State; for the Conſequence is, they quench the Spirit. If Convictions ſtartle them, they, upon this Principle, make no Attempt to cheriſh their Convictions, eaſily fall aſleep again, and lie ſtill in a careleſs Indolence. By the latter Extreme the ſtriving of Sinners is turned into a wrong Channel, and they are directed to the Uſe of Means upon Principles entirely wrong. The Directions they get, ſend them to the Law for Life, and ſettle them upon a Righteouſneſs of their own. Both the Extremes are injurious to the Intereſts of Religion, and deſtructive to the Souls of Men; Both are to be avoided; the Miniſters of the Goſpel are to endeavour the Conviction and awakening of Sinners; and where there are any Awakenings, they are to attend to, and cheriſh them, and, by prudent ſeaſonable and evangelical Council to direct their Way, and point out the Method of Salvation to them. They have ſufficient Encouragement to ſuch a Conduct, upon this Principle, that however dead, miſerable and helpleſs Sinners are, yet, it is by ſuch Views and Impreſſions as evangelical Councils and Directions tend to, that the Holy Spirit carries on his Work in the Souls of Men; and therefore, when he concurs, they ſhall be rendered effectual. May the God of all Grace teach his Servants how to negotiate the Treaty of Peace and Reconciliation, and make them abundantly wiſe to win Souls to Jeſus Chriſt, AMEN.