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 [Page 6] 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, [Page 7] 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, [Page 8] 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 [...] [Page 9] Baptism is an initial commonstrative^* 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, ( [...] Discipline) all Nations; and then take Care of and treat them as Disciples, [...] 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 [Page 10] 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 [Page 11] 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 [Page 12] 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. [Page 13] 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 [Page 14] 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 Society^*, 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 [Page 15] 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 [Page 16] 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 Wilder­ness^*, 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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, [Page 23] 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 [Page 24] 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 [Page 25] 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; [Page 26] 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 [Page 27] 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 [Page 28] 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, [Page 29] 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 [Page 30] 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 [Page 31] 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, [Page 32] 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 [Page 33] 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; [Page 34] 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.

[Page 35]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 [Page 36] 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 [Page 37] 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 [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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.

[Page 48]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 [Page 49] 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, [Page 50] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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, [Page 54] 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 [Page 55] 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 [Page 74] 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 [Page 75] 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 [Page 76] 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 [Page 77] 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 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 [Page 78] 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 [Page 79] 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 [Page 80] 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 [Page 81] 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.^*— Can it be imagined, that the Sinner's Enmity has as [Page 82] 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 [Page 83] 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; [Page 84] 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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.