TRUTH VINDICATED

PREVIOUS CHAPTER - NEXT CHAPTER - HELP     

Bible Library

Forex Trading

Store Items

Audio Bible

eBook Business

IN A REPLY TO THE REV. MR. SOLOMON WILLIAMS’S BOOK, ENTITLED The True State Of The Question Concerning The Qualifications Necessary To Lawful Communion In The Christian Sacraments.

He that speaketh truth, showeth forth righteousness. ( Proverbs 12:17) Proverbs 22:20,21. Have I not written to thee excellent things in counsels and knowledge; that I might make thee know the certainly of the words of truth, that thou mightest answer the words of truth to them that send unto thee?

THE PREFACE.

Since, I have been so repeatedly charged by Mr. Williams with indecent and injurious treatment of Mr. Stoddard, (whom doubtless I ought to treat with much respect,) I may expect, from what appears of Mr. Williams’s disposition this way, to be charged with ill treatment of him too. I desire therefore that it may be justly considered by the reader, what is, and what is not, injurious or unhandsome treatment of an author in a controversy. And here I would crave leave to say, that I humbly conceive, a distinction ought to be made between opposing and exposing a cause, or the arguments used to defend it, and reproaching persons. He is a weak writer indeed, who undertakes to confute an opinion, but dares not expose the nakedness and absurdity of it, nor the weakness or inconsistency of the methods taken and arguments used by any to maintain it, for fear he should be guilty of speaking evil of these things, and be charged with reproaching them. If an antagonist is angry at this, be thereby gives his readers too much occasion of suspicion towards himself, as chargeable with weakness, or bitterness.

I therefore now give notice, that I have taken full liberty in this respect; only endeavoring to avoid pointed and exaggerating expressions. If to set forth what I suppose to be the true absurdity of Mr. Williams’s scheme, or any part of it, that it may be viewed justly in all its nakedness; withal observing the weakness of the defense he has made, not fearing to show wherein it is weak, and how the badness of his cause obliges him to be inconsistent with himself, inconsistent with his own professed principles in religion, and with things conceded and asserted by him in the book especially under consideration; and declaring particularly wherein I think his arguments fail, whether it be in begging the question, or being impertinent and beside the question, or arguing in effect against himself; also observing wherein Mr.

W. has made misrepresentations of words or things; I say, if to do these things be reproaching him, and injurious treatment of him, then I have injured him. — But I think I should be foolish, if I were afraid to do that (and to do it as thoroughly as I can) which must be the design of my writing, if I write at all in opposition to his tenets, and to the defense he makes, of them.

Indeed if I misrepresent what lie says, in order to make it appear in the worst colors; altering his words to another sense, to make them appear more ridiculous; or adding other words, that carry the sense beyond the proper import of his words, to heighten the supposed absurdity, and give me greater advantage to exclaim; if I set myself to aggravate matters, and strain them beyond bounds, making mighty things of mere trifle: or if I use exclamations and invectives, instead of arguments; then Mr. W. might have just cause to complain, and the reader would have just reason for disgust.

But whether I have done so, or not, must be judged by the reader; of whom I desire nothing more than the most impartial and exact consideration of the merits of the cause, and examination of the force and weight of every argument. I desire, that no bitter reproachful invectives, no vehement exclamations, no supercilious assuming words and phrases, may be taken for reasoning, on either side. If the reader thinks he finds any such in what I have written, I am willing he should set them aside as nothing worth; carefully distinguishing between them, and the strength of the argument. I desire not, that the cause should be judged of by the skill which either Mr.

W. or I do manifest, in flinging one at another.

If in places where the argument pinches most, and there is the greatest appearance of strong reason, in Mr. W’s book, I do, (as some other disputants,) instead of entering thoroughly into the matter, begin to flounce and fling, and divert the reader’s attention to the argument, by the noise of big words, or magisterial and disdainful expressions; let the reader take it (as justly he may) for a shrewd sign of a consciousness of the weakness of my cause in that particular or at least of a distrust of my own ability to defend myself well in the reader’s apprehension, and to come off with a good grace any other way.

In this case, I shall riot think it any injustice done me by the reader, though he suspects that I feel myself pressed, and begin to lie in trouble, for fear I should not seem to come off like a champion, if I should trust to mere reasoning.

I can uprightly say, I never have endeavored by such means to evade a proper consideration of any part of Mr. W.’s reasoning; nor have designedly contrived, in this or any other method, to free myself from the trouble of a just answer to anything material in his book; and I have been especially careful to speak most particularly to the main parts of his scheme, and such of his reasonings as I could suppose those of his readers who are on his side, would be most likely to have their chief dependence on, and to think most difficult to be answered.

With regard to my method in this reply, I judged it most convenient to reduce my remarks on Mr. W.’s principles, and the parts of his scheme, and kinds of arguing, which repeatedly appear in various parts of his book, to their proper heads. I thought this tended to give the reader a clearer and more comprehensive view of the whole controversy, and the nature of the arguments; and that it also would make my work the shorter. For otherwise, I must have had the same things, or things of the same nature, to have observed often, as I found them repeated in different parts of this book, and the same remarks to make over and over again. — And that the reader may not be without any advantages which he might have had in the other method, of keeping, in my reply, to the order in which things lie in the book answered, following my author from one page and paragraph to another, I have therefore subjoined a table, by which the reader may readily turn to what is said on each particular, that is wont to be brought into this debate, on one side or the other.

With regard to my citations from Mr. W.’s book, I have never designedly altered his words: and where I have for brevity’s sake referred to any sentiment of his, without citing the words at large, I have used care not to change or heighten the sense, or in any respect to vary from the just import of what he delivers. And that the reader may himself more easily and readily judge of the fairness of my citations and references, I have mentioned the page, and the part of the page, where the thing referred to is to be found: supposing each page to be divided into five equal parts, I have noted the several parts of the page by the letters a. b. c. d. e. So that when I have referred to the top of the page, or the first fifth part of it, I have mentioned the number of the page, and added the letter a. to the number : and if the middle, or third fifth part, then I have added the letter c — and so of the rest, as the reader will see. I have ever done thus, unless the thing referred to is to be found through the whole or great part of the page. I have also done the same very often, where I have occasion to cite other authors.

Only when I have before quoted the same thing, I am not always so exact and particular in noting the place again, in my second quotation or reference.

PART The General Misrepresentations Mr. Williams Makes Concerning The Book He Writes Against.

SECTION 1. Concerning the design of my writing and publishing my book, and the question debated in it. MR.WILLIAMS asserts it to be my professed and declared design, in writing the book which he has undertaken to answer, to oppose Mr. Stoddard. He has taken a great liberty in this matter. He charges me with a declared design of writing in opposition to Mr. Stoddard, no less than nine or ten times in his book. And he does not content himself merely with saying, there are passages in my Preface, or elsewhere, whence this may be inferred; but he says expressly, that I profess to be disputing against Mr.

Stoddard’s doctrine, (p. 14. d.) That I tell my readers, I am disputing against Mr. Stoddard’s question, (p. 37. d.) That I tell them so in my Preface, (p. 107. d.) That I often declare that I am opposing Mr. Stoddard’s opinion, ( p.132. d.) And on this foundation he charges me with blotting a great deal of paper, disserving the cause of truth by changing the question, and putting it in such terms as Mr. S. expressly disclaims, and then confuting it as Mr. S — d’s principle; unfair treatment of Mr. S. (p. 2. d. e.) — surprisingly going off from Mr. S — d’s argument to cast an odium upon it, treating Mr. S. and his doctrine in such a manner as to reproach him and his principles, tending to render them odious to the unthinking multitude, and telling a manifest untruth, (P. 14. d. and 15. c. d.) Whereas, I never once signified it to be the thing I aimed at, to oppose Mr. Stoddard, or appear as his antagonist. But the very reverse was true; and meddling with him, or what he had said I studied to avoid as much as the circumstances of the debate with my people would allow, who had been taught by him, and who so greatly and continually alleged against me the things which he had said. Nor is there any appearance in those passages Mr. W. cites from my preface, that this was the thing I aimed at. Nay, one of those passages which he produces to prove it, shows the contrary: as it shows, that what I wrote being not consistent with, but opposite to, what Mr. S. had maintained, was an unsought for and unpleasing circumstance of that publication. My words are, “It is far from a pleasing circumstance of this publication, that it is against what my honored grandfather strenuously maintained, both from the pulpit and the press.” Certainly my regretting and excusing such an unavoidable circumstance was a thing exceeding diverse from giving notice to the world, that the thing I aimed at was to set myself up as Mr. Stoddard’s antagonist, and to write an answer to, and confute, what he had written. It will, at first sight, be manifest to every impartial reader, that the design of my preface was not to state the subject and intention of the book. This is done professedly, and very particularly afterwards, in the first part of the essay itself. And if I might have common justice, surely I might be allowed to tell in my own opinion, and declare my own design, without being so confidently and frequently charged with misrepresenting my own thoughts and intentions.

The very nature of the case is such as must lead every impartial person to a conviction, that the design of my writing must be to defend myself, in that controversy which I had with my people at Northampton; as it is notorious and publicly known, that that controversy was the occasion of my writing; and that therefore my business must be to defend that opinion or position of mine which I had declared to them, which had been the occasion of the controversy, and so the grand subject of debate between us; whether this were exactly agreeable to any words that might be found in Mr. Stoddard’s writings on the subject, or not. Now this opinion or position was the same with that which I expressed in the first part of my book. In such terms I expressed myself to the committee of the church, when I first made that declaration of my opinion, which was the beginning of the controversy, and when writing in defense of my opinion was first proposed. And this was the point continually talked of in all conversation at Northampton, for more than two years, even till Mr. W.’s book came out. The controversy was, Whether there was any need of making a credible profession of godliness, in order to persons being admitted to full communion; whether they must profess having faith, or whether a profession of common faith were not sufficient; whether persons must be esteemed truly godly, and must be taken in under that notion, or whether if they appeared morally sincere, that were not sufficient? And when my book came abroad, there was no objection made, that I had not truly expressed the subject of debate in stating the question: but the subject of debate afterwards, in parish meetings, church meetings, and in all conversation, was the question laid down in my book. No suggestion existed among them, that the profession persons made in Mr. Stoddard’s way, was taken as a profession of real godliness, or gospel-holiness; or that they were taken in under a notion of their being truly pious persons, as Mr. W. would have it. There was no suggestion, that the dispute was only about the degree of evidence; but what was the thing to be made evident; whether real godliness, or moral since? It was constantly insisted on, with the greatest vehemence, that it was not saving religion, which needed to be professed, or pretended to; but another thing, religion of a lower kind. The public acts of the church and parish, from time to time, show, that the point in controversy was, Whether the professors of godliness, only, ought to be admitted? Public votes of which I made a record, were several times passed to know the church’s mind concerning the admission of those who are able and willing to make a profession of godliness; using these terms. And once it was passed, That such should not be admitted in the way of publicly making such a profession. And at another time the vote passed, That the admission of such persons in such a way (described in the same words) should not be referred to the judgment of certain neighboring ministers. At another time, it was insisted on by the parish, in a parish-meeting, That I should put a vote in the church, in these words, Whether there be not a dispute between Mr.

Edwards pastor of the church, and the church, respecting the question he hath argued in his book last published. An accordingly the vote was put and affirmed, in a church-meeting, in the same terms. And this was the question I insisted on in my public lectures at Northampton, appointed for giving the reasons of my opinion. My doctrine was in these words, It is the mind and will of God, that none should be admitted to full communion in the church of Christ, but such as in profession, and in the eye of a reasonable judgment, are truly saints, or godly persons. The town was full of objections against those sermons; but none, as ever I heard, objected, that my doctrine was beside the controversy. — And this was all along the point of difference between me and the neighboring ministers. This was the grand subject of debate with them, at a meeting of ministers, appointed on purpose for conference on the subject. It was wholly concerning the matter of profession, or the thing to be exhibited and made evident or visible; and not about the manner of professing, and the degree of evidence. And this was the doctrine directly opposed by Mr. A — y, one of the neighboring ministers, whom my people had got as their champion to defend their cause in the pulpit at Northampton. Thus one of the corollaries he new from his doctrine (as it was taken from his mouth in writing) was, That “a man may be a visible saint, and yet there be no sufficient grounds for our charity, that he is regenerate.” Quite contrary to what Mr. W. maintains. Another of his corollaries was in these words, “A minister or church may judge a man a saint, and upon good grounds, and not have grounds to judge him regenerate.” He proposed this inquiry, “Do not such as join themselves to the church, covenant not only to be visible saints, but saints in heart?” The answer was in the negative; quite contrary to Mr. W. Another was, “Does not a visible saint imply a visibility of grace, or an appearance of it?” The answer was, “Not always.” — Quite contrary to Mr. W. Another was, “Is it not hypocrisy in any man, to make a profession of religion, and join himself to the church, and not have grace?” The answer was in the negative; also quite contrary to Mr. W. But these sermons of Mr. A — y were highly approved by the generality of the people of Northampton, as agreeable to their minds.

And the controversy, as I have stated it in my book, was that in which the church and I appeared before the council, who determined our separation, when we each of us declared our sentiments before them. The point of difference was entirely the matter of profession, and the thing to be made visible: not the degree of evidence or visibility. No hint was given as though we both agreed, that true piety or gospel-holiness was the thing to be made visible, and that such only should be received as are truly persons in the eye of the church’s judgment, (Mr. W. holds,) and that we only differed about the proper grounds of such a judgment.

And therefore it is apparent, this controversy and its consequences, were the ground of my separation from my people and not any thing like the controversy Mr. W. professes to manage in his answer. This controversy, when it came out in Mr. W — ‘s book, was new in Northampton, and entirely alien from all the dispute which had filled that part of the country, and a great part of New England, with noise and uproar, for about two years and a half. The thing which Mr. W. over and over allows to be true, was the very same, both in effect and in terms, which the people had been most vehemently fighting against, from week to week, and from month to month, during all this time. And therefore the design of my writing led and obliged me to maintain that position or doctrine of mine, which was the occasion of this debate.

And be it so, that I did suppose this position was contrary to Mr.

Stoddard’s opinion, and was opposed by him, and therefore thought fit in my Preface to excuse myself to the world for differing from him; did this oblige me, in all that I wrote for maintaining my position, to keep myself strictly to the words which he expressed his question in, and to regulate and limit myself in every argument I used, and objection I answered; by the terms which he made use of in proposing: his opinion and arguments? And if I have not done it, do I therefore deserve to be charged before the world with changing the question, with unfair treatment of Mr. Stoddard, with surprisingly going off from his argument, with disserving the cause truth, etc.

It would have been no great condescension in Mr. W. if he had allowed that I knew what the question was, which was disputed between me and my people, as well as he, in a distant part of the country. Yea, if he had acknowledged, that was as likely as he, to understand Mr. Stoddard’s real sentiments and practice; since I was in the ministry two years with him, as co-pastor of the same church, and was united with him in ecclesiastical administrations, in admitting members, and in examining them as to their qualifications. I have stood for more than twenty-three years in a pastoral relation to his church, most intimately acquainted with the nature of its constitution, its sentiments and method of administration, and all its religious concerns. I have myself been immediately concerned in the admission of more than three quarters of its present members, and have had the greatest occasion to look into their way of admission, and have been acquainted with every living member that Mr. S. had admitted before my coming; and have been particularly informed, by many of them, of the manner of Mr. S — d’s conduct in admitting them, their own apprehensions concerning the terms of their admission, and the profession they made in order to it; and also the sentiments of the whole of that large town, who were born and brought up under his ministry, concerning his constant doctrine and practice, relating to the admission of members, from their infancy. Whereas, Mr. W. from his youth had lived in another part of the country, at seventy miles distance.

SECTION Mr. Williams’s misrepresentations of the principles and tenets, delivered in the book which he undertakes to answer.

Mr. W. very greatly misrepresents my opinion, and the principles I maintain in my book, in many respects. 1. He says, (p. 5. d.) The whole argument, and indeed the whole controversy, turns upon this single point, viz. What is that evidence, which by divine appointment the church is to have, of the saintship of those who are admitted to the outward privileges of the covenant of grace? Mr.

Edwards seems to suppose, this must be the highest evidence a man can give of sincerity; and I apprehend it to be the lowest evidence the nature of the thing will admit this is very strange, since I had particularly declared in my stating the question, (p. 5.) that the evidence I insisted on, was some outward manifestation, that ordinarily rendered the thing probable. Which shows, that all I insisted on, was only, that the evidence should amount to probability. And if the nature of the case will admit of some lower kind of evidence than this, or if there be any such thing as a sort of evidence that does not so much as amount to probability, then it is possible that I may have some controversy with him and others about the degree of evidence.

Otherwise it is hard to conceive, how he should contrive to make out a controversy with me.

But that the reader may better judge, whether Mr. W. truly represents me as supposing that the evidence which should be insisted on, is the highest evidence a man can give of sincerity, I would here insert an extract of a Letter which I wrote to the Nev. Mr. Peter Clark of Salem — Village, a twelvemonth before Mr. W’ — s book was published. The original is doubtless in Mr. Clark’s hands. In that letter, I declare my sentiments in the following words: “It does not belong to the controversy between me and my people, how particular or large the profession should be that is required. I should not choose to be confined to exact limits as to that matter.

But rather than contend, I should content myself with a few words, briefly expressing the cardinal virtues, or acts implied in a hearty compliance with the covenant of grace; the profession being made (as should appear by inquiry into the person’s doctrinal knowledge) understandingly; if there were an external conversation agreeable thereto. Yea, I should think that such a person, solemnly making such a profession, had a right to be received as the object of a public charity, however he himself might scruple his own conversion, on account of his not remembering the time, not knowing the method, of his conversion, or finding so much remaining sin, etc. And (if his own scruples did not hinder) I should think a minister or church had no right to debar such a professor, though he should say, he did not think himself converted. For I call that a profession of godliness, which is a profession of the great things wherein godliness consists, and not a profession of his own opinion of his good estate.” Northampton, May 7, 1750.

In like manner, I explained my opinion, very particularly and expressly, before the council that determined my separation from my people, and before the church, in a very public manner in the meeting-house, many people being present, near a year before Mr. W — ‘s book was published.

And to make it the more sure, that what I maintained might be well observed, I afterwards sent in the foregoing extract of my letter to Mr.

Clark of Salem-Village, into the council. And, as I was informed, it was particularly taken notice of in the council, and handed round among them, to he read by them.

The same council, having heard that I had made certain draughts of the covenant, or forms of a public profession of religion, which I stood ready to accept of from the candidates for communion, they, for their further information, sent for them. Accordingly I sent them four distinct draughts or forms, which I had drawn tip about a twelve-month before, (near two years before the publishing of Mr. W — ‘s book,) as what I stood ready to accept of (any one of them) rather than contend and break with my people.

The two shortest of those forms were as follows.

One of them was; “I hope, I do truly find a heart to give up myself wholly to God, according to the tenor of that covenant of grace which was sealed in my baptism, and to walk in a way of that obedience to all the commandments of God, which the covenant of grace requires, as long as I live.”

The other, “I hope, I truly find in my heart a willingness to comply with all the commandments of God, which require me to give up myself wholly to him, and to serve him with my body and my spirit; and do accordingly now promise to walk in a way of obedience to all the commandments of God, as long as I live.”

Now the reader is left to judge, whether I Insist, as Mr. W. represents, that persons must not be admitted without the highest evidence a man cart give of sincerity. 2. Mr. W. is abundant in suggesting and insinuating to his readers, that the opinion laid down in my book is, That persons ought not to be admitted to a communion without an absolute and peremptory determination in those who admit them, that they are truly godly; because I suppose it to be necessary, that there should be a positive judgment in their favor.

Here I desire the reader to observe, that the word positive is used in two senses. (1.) Sometimes it is put in opposition to doubtful or uncertain: and then it signifies the same as certain, peremptory, or assured. But, (2.) The word positive is very often used in a very different sense; not in opposition to doubtful, but in opposition to negative: and so understood, it signifies very much the same as real or actual.

Thus, we often speak of a negative good, and a positive good. A negative good is a mere negation or absence of evil; but a positive good is something more, — some real, actual good, instead of evil. So there is a negative charity, and a positive charity. A negative charity is a mere absence of all judgment of a man, or forbearing to condemn him. Such a chanty a man may have towards any stranger he transiently sees in the street, that he never saw or heard any thing of before. A positive charity is something further than merely not condemning, or not judging ill, it implies a good thought of a man. The reader will easily see that the word positive, taken in this sense, is an exceeding different thing from certain or peremptory. A man may have something more than a mere negative charity towards another, or a mere forbearing to condemn him, he may actually entertain some good thought of him, and yet there maybe no proper peremptoriness, no pretense of any certainty in the case.

Now it is in this sense I use the phrase positive judgment, viz. In opposition to a mere negative charity, as I very plainly express the matter, and particularly and fully explain myself in starting the question (p.5.) I have the following words: “By christian judgment, I intend something further than a kind of mere negative charity, implying that we forbear to censure and condemn a man, because we do not know but that he may be godly, and therefore forbear to proceed on the foot of such a censure or judgment in our treatment of him; as we would kindly entertain a stranger, not knowing but, in so doing, we entertain an angel, or precious saint of God but mean a positive judgment, founded on some positive appearance or visibility, some outward manifestation that ordinarily renders the thing probable. There is a difference between suspending our judgment, or forbearing to condemn, or having some hope that possibly the thing may be so, and so hoping the best, and a positive judgment in favor of a person. For having some hope, only implies that a man is not in utter despair of a thing; though his prevailing opinion may be otherwise, or he may suspend is opinion.”

Here, I think, my meaning is very plainly and carefully explained.

However, inasmuch as the word positive is sometimes used for pereptory or certain, Mr. W. catches at the term, and lays fast hold of the advantage he thinks this gives him, and is abundant, all over his book, in representing as though I insisted on a positive judgment in this sense. So he applies the word, referring to my use of it from time to time. Thus, (p. 69. b.) “If there be any thing in this argument, I think it must be what I have observed, viz.

That a Christian must make a positive judgment ,and determination that another man is a saint, this judgment must have for its ground something which he supposes is, at least ordinarily, a certain evidence of his saintship, and by which gracious sincerity is certainly distinguished from every thing else.” And, (p. 141. a) “The notion of men’s being able and fit to determine positively the condition of other men, or the certainty of their gracious state, has a direct tendency to deceive the souls of men.” And thus Mr. W. makes mention of a positive judgment above forty times in his book, with reference to my use of it, and to my declared opinion of its necessity; and every where plainly uses the phrase in that sense, for absolute and peremptory, in opposition to doubtfulness, continually insinuating, that this is what I professedly insist on. Whereas every act of the judgment whatsoever, is a positive judgment in the sense in which I have fully declared I use it, viz. in opposition to negative; which is no act, but a mere withholding of the act, of the judgment, or forbearing any actual judgment.

Mr. W. himself does abundantly suppose, that there must be a positive judgment in this sense. He grants the very thing though he rejects the term.

For he holds, there must be such a visibility as makes persons to appear to be real saints. (p. 5. b.) — He allows, that the moral image of God or Christ must appear, or be supposed to be in them, as the ground and reason of our charity; and that there must be some apprehension, some judgment of mind, of the saintship of persons, for its foundation (p. 68 c. d. e. and 69 a. 71. d.) — That they must have such a character appearing in them. (p. 55. e.) — That there must be a nominal evidence of gospel-holiness. (p. 139. d.) 3. Mr. W. to make my scheme appear the more ridiculous, more than once represents it as my opinion, that in order to persons being admitted into the church, there must be a judgment of their being regenerate, founded on such a degree of evidence, as that it shall not be liable to be mistaken more than once in ten times. Thus, (p. 63. c.) “Mr. Edwards himself supposes, in his own scheme, when he has made a positive judgment that every one singly whom he admits into the church is regenerate; yet when taken collectively, it is probable one in ten will be an hypocrite.” (So, p. 71. b.) “If any thing be intended to the purpose for which this argument is brought, I conceive, it must mean, that there must be such a positive judgment of the real holiness of persons, as is not mistaken more than once in ten times.” — Now, I desire the reader to observe what is the whole ground, on which he makes such a representation. In explaining my opinion, in the beginning of Inquiry, (p. 6.) I desired it might be observed, that I did not suppose we ought to expect any such degree of certainly of the godliness of those who are admitted into the church, as that when the whole number admitted are taken collectively, or considered in the gross, we should have any reason to suppose every one to be truly godly; though we might have charity for each one that was admitted, taken singly, and by himself. And to show, that such a thing was possible, I endeavored to illustrate it by a comparison, or supposed case of probability of ten to one, in the example of certain stones, with such probable marks of a diamond, as by experience had been found not to fail more than once in ten times. In which case, if a particular stone were found with those marks, there would be a probability of ten to one, with respect to that stone, singly taken, that it was genuine: but often such were taken together, there would not be the same probability that every one of them was so; but in this case, it is as likely as not, that some one in the ten is spurious. Now it is so apparent, that this particular degree of probability of ten to one is mentioned only as a supposed case, for illustration, and because, in a particular example, some number or other must be mentioned, that it would have been an affront to the sense of my readers to have added any caution, that he should not understand me otherwise. However, Mr. W. has laid hold of this, as a good handle by which he might exhibit my scheme to the world in a ridiculous light; as though I ‘had declared it my real opinion, that there must be the probability of just ten to one, of true godliness, in order to persons admission into the church. He might with as much appearance of sense and justice, have asserted concerning all the supposed cases in books of arithmetic, that the authors intend these cases should be understood as real facts, and that they have written their books, with all the sums and numbers in them, as books of history and if any cases mentioned there only as examples of the several rules, are unlikely to be true accounts of fact, therefore have charged the authors with writing a false and absurd history. 4. Another thing, yet further from what is honorable in Mr. W. is this; That, whereas I said as above, that there ought to be a prevailing opinion concerning those that are admitted, taken singing, or by themselves, that they are truly godly or gracious, though when we look on the whole number in the gross, we are far from determining that every one is a true saint, and that not one of the judgments we have passed, has been mistaken; Mr. W. because I used the phrase singly taken, has laid hold on the expression, and from thence has taken occasion to insinuate to his readers, as if my scheme were so very extravagant, that according to this, when a great multitude are admitted, their admitters must be confident ofEVERY ONE’ S being regenerated. Hence he observes, (p. 98. c.) “There is no appearance, that John made a positive judgment that every one of these people were regenerated.” Plainly using the expression as a very strong one; leading the reader to suppose, that I insist the evidence shall be so clear, that when such a vast multitude as John baptized are viewed, the admitter should be peremptory in it, that his judgment has not failed so much as in a single instance; the very reverse of what I had expressed. In like manner, Mr. W. treats the matter from time to time. As in p. 55. a. “The thing to be proved from hence is, that the apostles and primitive Christians, not only thought that these persons were Christians, by reason of their external calling, and professed compliance with the call; but had formed a positive judgment concerningEVERY ONE OF THEM SINGLY, that they were real saints.” Here the expression is plainly used as a very strong one; as implying much more than esteeming so great a multitude, when taken in the gross, to be generally true saints, and with a manifest design to carry the same idea in the mind of the reader as was before mentioned. See another like instance, p. 62. c. 5. However, my opinion is not represented bad enough yet, but to make it appear still worse, Mr. W. is bold to strain his representation of it to that height, as to suggest that what I insist on, is a certainty of others’ regeneration; though this be so diverse from what I had largely explained in stating the question, and plainly expressed in other parts of my book, and also inconsistent with his own representations in other places. For if what I insist on be a probability that may fail once in ten times, as he says it is, p. 63. a. then it is not a certainty that I insist on; as he suggests, p. 141. a. — Speaking of the evil consequences of my opinion, he says, “The notion of men’s being able and fit to determine positively the condition of other men or the certainty of their gracious estate, has a direct tendency to deceive the souls of men.” So again in p. 69. And he suggests, that I require more than moral evidence, in p. 6. c. and p. 139. d. 6. Mr. W. represents me as insisting on some way of judging the state of such as are admitted to communion, by their inward and spiritual experiences, diverse from judging by their profession and behavior. So, p. 7. b. “If their outward profession and behavior be the ground of this judgment, then it is not the inward experience of the heart.” P. 55. b. “Which judgment must be found on something beyond and beside their external calling, and visible profession to comply with it, and to be separated for God: and therefore this judgment must be founded, either upon revelation, or a personal acquaintance with their experiences,” etc. In like manner he is abundant, from one end of his book to the other, in representing as though I insisted on judging men by their inward and spiritual experiences, in some peculiar manner. Which is something surprising, since there is not so much as a word said about relating, or giving an account of, experiences, or what is commonly so called, as a term of communion. Mr. W. (p. 6. a.) pretends to quote two passages of mine, as an evidence, that this is what I insist on. One is from the 5th page of my book. It is true, I there say thus, “It is a visibility to the eye of the public charity, and not a private judgment, that gives a person a right to be received as a visible saint by the public.” And I there say, “A public and serious profession of the great and main things wherein the essence of true religion or godliness consists, together with an honest character, an agreeable conversation, and good understanding of the doctrines of Christianity, and particularly those doctrines that teach the grand condition of salvation, and the nature of true saving religion; this justly recommends persons to the good opinion of the public; whatever suspicions and fears any particular person, either the minister, or some other, may entertain, from what he in particular has observed; perhaps the manner of his expressing himself in giving an account of his experiences, or an obscurity in the order and method of his experiences,” etc. — But the words do not imply, it may be demanded of the candidate, that be should give an account of his experiences to the minister, or any body else, as the term of his admission into the church: nor had I respect to any such thing. But I knew it was the manner in many places for those who hoped the were godly persons, to converse with their neighbors, and especially with their minister, about their experiences; whether it was required of them in order to their coming into the church, or no; and particularly, I was sensible, that this was the manner at Northampton, for whose sake especially I wrote; and I supposed it the way of many ministers, and people, to judge of others’ state, openly and publicly, by the order and method of their experiences, or the manner of their relating them. But this I condemn in the very passage that Mr. W. quotes; and very much condemn in other writings of mine which have been published; and have ever loudly condemned, and borne my testimony against.

Here is one passage more, which Mr. W. adds to the preceding, and fathers on me, to prove that I require an account of experiences in order to admission; pretending to rehearse my words, with marks of quotation, saving as follows, (p. 6. a.) and as he further explains himself elsewhere; “The proper visibility which the public is to have of a man’s being a saint, must be on some account of his experience of those doctrines which teach the nature of true saving religion.” — I have made long and diligent search for such a passage in my writings, but cannot find it. Mr. W. says, I thus explain myself elsewhere; but I wish he had mentioned in what place.

If there be such a sentence in some of my writings, (as I suppose there is not,) it will serve little to Mr. W — ‘s purpose. If we take the word experience according to the common acceptation of it in the English language, viz. a person’s perceiving or knowing any thing by trial or experiment, or by immediate sensation or consciousness within himself, it this sense, I own, it may from what I say in my book be inferred, that a man’s profession of his experience should be required as a term of communion. And so it may be as justly and as plainly inferred, that Mr. W. himself insists on a profession of experience as a term of communion; experience of a deep conviction of a man’s undone state without Christ, experience of a persuasion of his judgment and conscience, that there is no other way of salvation; experience of unfeigned desires to be brought to the terms of the covenant. For such things as these, he says, must be professed.

So, p. 75. d. e. and in innumerable other places. There is no such thing possible as a man’s professing any thing within himself or belonging to his own mind, either good or bad, either common or saving, unless it be something that he finds, or (which is the same thing) experiences, within himself.

I know the word experience is used by many in a sort of peculiar sense, for the particular order and method of what passes within the mind and heart in conversion. And in this sense, Mr. W. knows, I disclaim the notion of making experiences a term of communion. I say, he knows it, because (in 6. a.) he quotes and rehearses the very words wherein I do expressly disclaim it. And I am very large and particular in testifying against it in my book on Religious Affections: (a book I have good reason to think Mr. W. has seen and read, having been thus informed by a man of his own principles, that had it from his mouth.) There, in p. 300. e. and 301. a. I say as follows: “The order to persons making a proper profession of Christianity, such as the Scripture directs to, and such as the followers of Christ should require in order to the acceptance of the professors with full charity, as of their society, it is not necessary they should give an account of the particular steps and method, by which the Holy Spirit, sensibly to them, wrought, and brought about those great essential things of Christianity in their hearts. There is no foot step in the Scripture of any such way of the apostles, or primitive ministers and Christians, requiring any such relation in order to their receiving and treating others as their christian brethren, to all intents and purposes; or of their first examining them concerning the particular method and order of their experiences. — They required of them a profession of the things wrought; but no account of the manner of working was required of them. Nor is there the least shadow in the Scripture of any such custom in the church of God, from Adam to the death of the apostle John.” To the same purpose again I express myself. p. 302. d. And in the Preface to the book that Mr. W. writes against, I make particular mention of this book on Religious Affections, wherein these things are said; and there declare expressly, that when I wrote that book, I was of the same mind concerning the qualifications of communicants that I am of now. — But, 7. To make my scheme still more obnoxious and odious, Mr. W. once and again insinuates, that I insist on an account of such inwardFEELINGS, as are by men supposed to be the certain discriminating marks of grace, (so p. 7. b. and 141. e.) though I never once used the phrase any where in my book. — I said not a word about inward feelings from one end of it to the other.

Nor is any inward feeling at all more implied in my scheme, than in his.

But however Mr. W. knew that these phrases, experiences, and inward feelings, were become odious of late to a great part of the country; and especially the latter of them, since Mr. Whitfield used it so much. And he well knew, that to tack these phrases to my scheme, and to suggest to his readers that these were the things I professed to insist on, would tend to render me and my scheme contemptible. If he says, Though I use not that phrase, yet the things I insist on, are such as are inwardly felt; such as saving repentance, faith, etc. I answer, these things are no more inward feelings, than the things he himself insists on; such as a deep conviction of a man’s undone state, unfeigned fervent desires after Christ, a fixed resolution for Christ, engagedness for heaven, etc. 8. Mr. W. abundantly, in almost all parts of his book, represents my principles to be such as suppose men to be theSEARCHERS of others’ hearts. For which I have given no other ground, than only supposing that some such qualifications are necessary in order to communion, which have their seat in the heart, and so not to be intuitively seen by others; and that such qualifications must, by profession and practice, be made so visible or credible to others, that others may rationally judge they are there. And Mr.

W. supposes the same thing as much as I. In p. 111. c. he expressly speaks of the qualifications necessary to communion, as being in the heart, and not possible to be known any other way than by their being seen there; and also often allows, that these qualifications must be exhibited, and made visible, by a credible profession, and answerable practice. Yea, he goes further, he even supposes that those who admit them to sacraments, ought to be satisfied by their profession, that they really have these qualifications. Thus he says. p.54. c. “The baptizer ought to be satisfied by a person’s profession, that he really believes the gospel, and that Jesus Christ is the Son of God, the Savior.” 9. Mr. W. is not contented with all these representations of my scheme, but will have it appear more absurd and monstrous still; and therefore represents me as maintaining that it is not the visible profession of experiences, that I suppose the ground of the church’s judgment; but these experiences and inward feelings themselves, by having the heart turned inside out, and viewing them immediately in the heart itself; and judging upon the next and immediate actings of the heart. — Here, I only desire the reader to read down Mr. W.’s 7th page, and make his own reflections. 10. Whereas, in p. 16. of my book, I observed it to be the opinion of some, that 11. Although the members of the visible church are saints in profession and visibility, and in the acceptance of others, yet this is not with reference to saving holiness, but quite another sort of saintship, viz. moral sincerity; and that this is the real saintship, discipleship, and godliness, that is professed and visible in them,” etc. Mr. W. (p. 4, 5.) says, he does not remember that he ever heard of this, or that anybody thought of it, before he saw it in my book; and represents it as a poor man of straw, of my own framing; and he insists upon it, that it is allowed on all hands, that the visibility must be with reference to saving holiness.

I will not say, that Mr. W. knew it to be a false representation which he here makes; but this I will say, that he ought to have been better informed, before he had thus publicly ridiculed this as a fiction of mine; especially considering the opportunities and advantages he has had to know otherwise: this being the notion that had been (as was before observed) so loudly and publicly insisted on, for more than two years, by the people of Northampton, and by the neighboring ministers, and those of them that were Mr. W.’s near relatives; as he has abundant opportunities to be fully informed, having withal had great inducements to inquire. Besides, that this has been the universal opinion of all that part of the country (who thought themselves Mr. Stoddard’s followers) for more than twenty years, is a fact as notorious, as that the people there generally believe Mr. Stoddard’s doctrine of the necessity of a work of conversion in order to get to heaven. — And this is the opinion professedly maintained in a pamphlet published in Boston, (anno. 1741,) entitled, A Right to the Lord’s Supper considered: a piece which has long been well known among Mr. W’s nearest relatives, and in good repute with them; as I have had occasion to observe. This pamphlet insists expressly and abundantly, that moral sincerity is the REAL discipleship and holiness, with respect to which visible Christians are called disciples and saints in Scripture. Particularly see pages 9, 10, 13, and 14. And which is more strange yet, Mr. Blake, the great author Mr. W. makes so much use of, and in a book which I know he has long been the possessor of, speaks much of a profession of religion that has respect only to a dogmatical, historical faith, a common faith, a faith true indeed (as he says) in its kind, but short of that which is justifying and saving, and a profession which goes no further, as that which entitles to sealing ordinances. See Blake on the Covenant, p. 241, 244, 245. The same author again and again distinguishes between justifying faith and faith of profession; as in p. 284, 285, 286. And which is more than all this, Mr. W. (as will appear in the sequel) abundantly contends for the same thing himself, though against himself, and although he charges me (p. 35. d.) with a great misrepresentation, in supposing that according to the scheme of my opposers, the profession required in those that are admitted, does not imply a pretense to any thing more than moral sincerity and common grace.

PART An Examination Of Mr. Williams’s Scheme, In The Various Parts Of It.

SECTION 1. Mr. W — ‘s Concessions. MR. W. allows, that, in order to a man’s coming to sacraments, he ought solemnly to profess and declare, that he is really and heartily convinced of the divine truth of the gospel,( 30. e. p. 36. a. p. 32. c. p. 84.a.) That he does sincerely, and with all his heart, believe the gospel, (p. 49. e.) And that they which admit him, ought to be satisfied he really believes the gospel, that Jesus is the Son of God, the Savior. (p. 54 . c.) That he should profess and declare he believes in Christ, and that the gospel is indeed the revelation of God. (p. 5. c.) He allows, that none ought to be admitted, but such as openly profess and declare a hearty consent to the covenant of grace, and compliance with the call of the gospel, and submission to the proposals of it, and satisfaction with that device for our salvation that is revealed in the gospel, and with the offer which God makes of himself to be our God in Christ Jesus, and that they fall in with the terms of salvation proposed in the gospel, and renounce all other ways. (p. 5. c. p. 8. a. p. 9. b. c. p. 11. a. p. 18. e. p. 55. a. p. 32. c.) He plainly supposes it not to be lawful for them that are lukewarm in religion, or those that serve two masters, to come to sacraments. (p. 32. b. p. 35. d. e. p. 36. r) He supposes, that there must be a real determination of a man’s judgment and affection for the word of God. (p. 55. c.) That there ought to he a profession of subjection to Christ with all the heart, (p. 10. d.) and of a devotedness to the service of God. (p. 49. d.)

And a professed giving themselves to Christ, to be taught, ruled, and led by him in the gospel-way to salvation; (p. 31. e. and 32. a.) And that communicants ought to declare, that they do, with all their hearts, cast themselves upon the mercy of God, to help them to keep covenant; (p. 125. b.) That they ought to profess a proper respect to Christ in their hearts, as well as a true notion of him in their heads; (p. 31. d.) That they must make a profession that imparts a pretense of real friendship to Christ, and love to God above the world. (p. 36. c.) That none ought to be admitted but visible saints, and that this visibility must be such as to a judgment of rational charity makes them appear as real saints, wise virgins, and endowed with gospel holiness: ( p.5. a. b. p. 41. e. p. 42. b. p. 139. a. d. p. 14. a.) That there should be a charitable presumption, that the Spirit of God has taken hold of them, and turned their hearts to God. (p. 52. c.) That they should be such persons as are in the eye of a christian judgment truly gracious persons, supposed and believed in charity to be those to whom God has given saving repentance, and a heart-purifying faith; (p. 65. e. and p. 47. b. c.) Such as have the moral image of Christ appearing in them, or supposed to be in them, and are to be loved on that account. (p. 68. c.) He allows, that there ought to be some apprehension, some judgment of the mind, that they are Christians and saints, and have the moral image of God in them. (p. 68. c. d. e. p. 69. a. and 71. d.) He allows, that they must be taken into the church under a notion of their being godly, and with respect to such a character appearing on them: and very often insists, that they themselves must make such a pretense. (p. 55. c. d. e. p. 132. a. c. d. e. 136. d. p. 143. c.) So he allows, that they must not only be endowed with christian piety in appearance; but that they must be so in profession (p. 3. a. p. 41. e. p. 44. d.) That they make a show of being wise virgins by the nature and purport if their profession. (p. 42. b.) And he insists with great strenuousness, over and over, upon its being their scheme, that they ought to make a profession of real saintship. (p. 132 . a. c. d.) Yea, he holds, that there must be not only some visibility and profession of real piety, but moral evidence of it. (p. 139. d.) He often uses notes of distinction, distinguishing between moral sincerity and real piety and insists much upon it as belonging to their scheme, that there must be a visibility of the latter, as thus distinguished from the former. So, he rejects with great contempt any suggestion of its being the scheme of my opposers, that moral sincerity is that saintship, which is to be professed and made visible, and in distinction from this, he asserts, that it is real holiness;. (p. 4. d. e. and p. 5. a. b.) And again (p. 35. c.) he uses a note of distinction, and insists that the opposers of my opinion hold, that communicants must make a profession of something MORE than common grace and moral sincerity. And again (p. 139. a. d.) he uses notes of discrimination, and says, that they must exhibit a credible profession of gospel-holiness, andNOT MERELY of moral sincerity; and says, it isNOT the visibility of moral sincerity, But the moral evidence of gospel-sincerity, which God’s word makes the rule of judging. — And as he holds, that communicants must profess gospel-holiness, so he seems to suppose that these professors must judge this of themselves; several things he says, seem plainly to imply it. This appears evidently implied in that interrogation put by Mr. W. (p. 35. e) “Mr. S. rightly supposes all visible saints who are not truly pious, to be hypocrites; and the Scripture supposes and calls them so too: but will it therefore follow, that all hypocrites know they are so?” And he in effect asserts, that men should look at such a qualification, as sanctifying grace, in themselves, and inquire whether they have it, or no, in order to determine whether they should present themselves to gospel-ordinances: for he greatly finds fault with me for suggesting, as if those of a different opinion from me supposed, that persons have no manner of need to look at any such qualification in themselves, or at all inquire, whether they have it, in order to present themselves to sacraments.

He refers to that passage in my book, (p. 55. d.) “I cannot conceive what should move Philip to utter those words, or what he should aim at in them, if he at the same time supposed that the eunuch had no manner of need to look at any such qualification in himself, or at all to inquire whether he had such a faith, or no, in order to determine whether he might present himself as the subject of baptism.” It is plain, the qualification I have respect to, is grace, or saving faith. And so Mr. W. himself understand, me; as appears by his reflections, (p. 49. c. d. e.) where, after quoting this passage, he consigns me over to another judgment, for suggesting that my opposers hold what I had there expressed, and for “representing the matter, as if they looked on it as no matter whether a person coming to gospel ordinances had anyGRACE or no, and that he had no manner of need to inquire any thing about his sincerity.”

SECTION 2. Some plain consequences of the foregoing concessions. IF it be as Mr. W. says, that the church ought to admit none to their holy communion, in special ordinances, but visible saints, and that this visibility must be such as to a judgment of rational charity, makes them appear as real saints, and those that are admitted must be such as profess real saintship, gospel-holiness, in distinction from moral sincerity; then the whole of my first argument, from the nature of a visibility and profession of Christianity, is allowed by him, in both promises and consequences.

And indeed Mr. W. does not only do thus consequentially, but he is express in it. In (p. 4. c.) taking notice of this argument, he says, “The sense and force of it wholly lies in this compass; a visible saint is one that to the view, appearance, and judgment of the church, is a real saint; and since none but visible saints are to be admitted by the church, therefore none are to be admitted but such as appear to the view and judgment of the church to be real saints.” But these things, which Mr. W. himself allows as the sum of the argument, both premises and consequence, are expressly allowed by him in what there follows. 2. If there must be a visibility and profession of real piety, in distinction from moral sincerity, so that it can be truly said, as Mr. W. says with discretive terms, and notes of discrimination, thatNOT MERELY the one must be professed,BUT the other; and thatMORE than moral sincerity must be professed, etc. — Then it follows (or rather it is the same thing) that men must profess religion with some discrimination, or marks of difference in their words, distinguishing what is professed from moral sincerity; contrary to what Mr. W. strenuously and frequently asserts, (p.6 d and p 9. c. and many other places.) For if the profession is made in words that signify no difference then nothing different is signified or professed by those words; and so nothingMORE; contrary to what Mr. W. also asserts. 3. If it be as Mr. W. says, that the Scripture has determined none ought to be admitted, but such as make an open profession and declaration of a hearty consent to the terms of the covenant of grace, such as covenant with God with their whole hearts, and profess gospel-holiness: then the whole of my second argument, concerning explicit covenanting with God, is expressly allowed, in both premises and consequence; though Mr. W. seems at the same time, with much labor and earnestness, to militate against it. For the premises are, that all ought openly and explicitly to own God’s covenant, or consent to the terms of it. This is the same thing that he asserts, as above. And the consequence, or thing which I inferred from it, was, that all that are admitted ought to make a profession of real godliness: and this also he expressly and often allows. 4. Since it is supposed, that in order to admission, men ought to profess real friendship to Christ, and love to him above the world, and to profess a proper respect to Christ in their hearts, as well as true notion of him in their heads; and that they ought to profess gospel-holiness, and not merely moral sincerity: therefore the whole of what belongs to my third argument, is allowed, both premises and consequence. The premises were, that the nature of things affords as much reason for professing, a proper respect to Christ in the heart, as a true notion of him in the head. This he allows. What I endeavored to infer from hence, was, that therefore men ought to profess true piety, and not only moral sincerity: and this is also allowed by him. 5. It appears, that the whole of my fourth argument, both premises and consequence, is allowed. The promises were, that the. scripture reckons all visible saints who are not truly pious, to be hypocrites. This Mr. W. expressly allows, (p. 25. e.) The consequence I inferred, was, that visible saints are such as make a profession of true godliness, and not only moral sincerity. This also is very fully allowed by him, (p. 139. it.) 6. Since it is supposed, that when Christ’s rules are attended, they that come to sacraments, do not know themselves to he hypocrites, but most look at such a qualification in themselves, as grace, and make such a pretense, and profess gospel holiness: therefore all is in effect allowed, that I endeavored from the latter part of the 7th chapter of Matthew, which was to show, that professing Christians in general, all those that said, Lord, Lord, both those that built on the sand, and those that built on a rock, were such as imagined themselves to have a saving interest in Christ, and pretended to be his real disciples, and made such a profession. The same was what I endeavored to show from the parable of the ten virgins. And therefore all that I argued from thence is in like manner allowed. 7. Hence, in vain is all the opposition Mr. W. makes to what I allege from the Acts of the Apostles, from the story of the eunuch and other parts of that book, concerning the manner and circumstances of the admission of members into the primitive christian church, and the profession they made; seeing he grants the main point I endeavored to prove by it, viz. That they did make, and all adult persons that are admitted into the church must make, a profession of somethingMORE than moral sincerity, even gospelholiness. 8. Hence, in vain is all he says in opposition to my eighth argument, taken from the manner of the apostles’ treating and addressing the primitive churches in their epistles; since he does either expressly or virtually grant each of those three things, which he himself reckons up as the sum of what I intend under that argument, viz. (1.) That the apostles speak to the churches, and of them, as supposing and judging them to be gracious persons. (2.) That the members of these churches had such an opinion of themselves. (3.) That they had this judgment one of another.

Mr. W. allows all these. He abundantly allows and asserts, that the members of churches are such as are supposed, and rationally judged, to be gracious persons, by those that admit them; that they are taken in under that notion, and from respect to such a character appearing on them; and that they are rationally judged to be so by their fellow-Christians; and that they must look at such a character in themselves, and must make such a pretense. 9. Since Mr. W. abundantly allows, that visible Christians must be believed in charity to be truly pious; and that they are such as have the moral image of Christ appearing in them, and supposed to be in them, and that they are to be loved on that account: therefore very impertinent and inconsistent is the opposition he makes to my ninth argument, from the nature of that brotherly love required towards all visible Christians; which was to show, that visible Christians by the rule of Christ were to be apprehended to be true Christians. 10. In like manner, vain and to no purpose is the opposition he makes to my tenth argument, from the nature of sacramental actions, supposed in their intent and signification to be a solemn profession of those things wherein real piety consists, viz. a cordial acceptance of Christ and his benefits; from thence arguing, that a profession of these things is necessary, and so inferring, that those who perform these actions, should suppose themselves truly to accept of Christ: since both these things are in effect granted, that communicants must judge that they have sanctifying grace, and also that they must profess gospel-holiness, a compliance with the call of the gospel, and falling in with the terms of salvation proposed, etc. 11. In vain also is the opposition he makes to my eleventh argument, from “Let a man examine himself; and so let him eat.” ( 1 Corinthians 11:28) — Inferring from thence, that a man ought to inquire concerning such a qualification in himself, as grace, in order to know whether he may come to the sacrament of the Lord’s supper. Since Mr. W. himself plainly supposes this very thing. That men ought to look at such a qualification in themselves, as grace, and to inquire whether they have it, in order to determine whether they may present themselves to christian sacraments. 12. If it be true, according to Mr. W.’s representation of his own scheme, That persons may not be admitted to sacraments, but under a notion of their being truly godly, and with respect to such a character appearing on them; and that persons themselves had need to look at such a qualification in themselves, and inquire whether they have it, in order to determine whether they may come to sacraments; it must be because if they find they have it not, they may not come, or (which is the same thing) it is not lawful for them to come. For it would be ridiculous to say that others must look at such a qualification in them and must not admit them but from respect to such a character on them; and that they themselves also must look at such a qualification in themselves, and inquire whether they have it in order to determine whether theyMAY Come; when yet they may come whether they have it or no, and have as much of a lawful right without it as with it. So that Mr. W. has in effect determined against himself the grand point, which he himself insists on, as the point in dispute, according to the true state of the question. And therefore, 13. It follows from the foregoing concessions, that Mr. W. is inconsistent with himself in all his arguings that men may come to sacraments without such a qualification or character as that of true piety. Because God has given no certain rule by which sacraments may be restrained to such; or because that otherwise none might come but those that know they have such a character; or because the contrary doctrine tends to bring saints into great perplexities in their attendance on sacraments; or from the awfulness of unregenerate men’s attending other duties. If there be any force in this arguing from other duties to an attendance on sacraments, then the argument will infer, that men must not be admitted to other duties, but under the notion of their being truly godly, and from respect to such a character appearing on them, etc. — as Mr. W. insists with regard to christian sacraments. And so if these things which Mr. W. concedes and asserts, are true, in vain is all arguing from the like tendency in sacraments to convert men, as in other duties; and in vain is it to argue the lawfulness of men’s coming without this character, from their obligation to perform external covenant-duties, and to carry themselves like saints; and in vain is all arguing from the pretended bad consequences of the contrary doctrine. 14. The opposition Mr. W. makes to my argument from Isaiah 56:especially those words, verse 6, 7. “The sons of the stranger that join themselves to the Lord, to love the Lord, and be his servants — will I bring into my holy mountain” — to prove that none have a right in the sight of God to the privileges of the christian church, but those that love God, and are truly pious; I say, the opposition Mr. W. makes to this argument is frivolous, since he in effect grants the same thing, (as above,) yea, expressly allows, that they must make pretences of being God’s real friends, and loving God more than the world, p. 36. c. 15. If it be true, as Mr. W. allows and abundantly asserts, that in order to persons being admitted to holy communion in special ordinances, the Scripture has determined, that there must be an open profession and declaration of a person’s believing, or of a personal believing, in Christ, (which is the same thing,) and of a hearty consent to the terms of the covenant of grace, and that therein must be a profession of gospel-holiness: then nothing to the contrary avails that great argument of his, taken from the state of baptized infants, that they are already in the church, and in covenant, and are members in complete standing, etc. and that therefore no owning the covenant or professing godliness can be demanded of them: and in vain is all that he has said to prove this in his discourse on the wheat and tares. 16. To what purpose is it, to object from the parable now mentioned, that the church ought not to make a distinction between wheat and tares, in their admission of members, by pretending to discern the difference? When it is so apparent, that there is no pretense to any proper discerning in the case, nor any other distinction pleaded than what is made by a judgment of charity. According to Mr. W — ‘s own scheme, churches are obliged to make a distinction, in the rational judgment they pass, and to admit none, but what they judge to be true saints; so that those who are wheat, in the eve of their judgment, only are to be admitted, and such as are tares, in the eye of their judgment, are to be excluded. 17. What is said by Mr. W. of the visible church being the school of Christ, and men being admitted into it as disciples or scholars, some of them in order to attain grace, (p. 81, and 83.) is nothing to the purpose, if it be as Mr. W. allows and asserts, that in order to be admitted into this school, they must be supposed, in a reasonable judgment, to have this attainment already, and make a pretense to it, and a solemn profession of it, and must give moral evidence that they have it, and must be admitted into the school under no other notion than that of their being already possessed of it. 18. if it be as Mr. W. expressly says, That persons are not visible saints without a credible profession, visibility, and moral evidence, not only of moral sincerity, but true holiness, (p. 139.) then all is wholly insignificant and vain, that is said to prove, that the children of Israel were visible saints without any evidence of such holiness, by reason of the idolatry and gross and open wickedness of vast multitudes of them, who are yet called God’s people. And so likewise, all that is said to prove, that the members of the primitive christian church had no other visibility of saintship than they, because they are grafted into the same olive; and also all that Mr. W. has said to prove, that many of the members of the primitive churches were as grossly wicked as they. 19. Since according to Mr. W. the terms of admission to the Jewish ordinances, were the same as to christian ordinances, the like profession and the same visibility of saintship required, and no other; as he strenuously asserts, (p. 57. e. p. 61. e. and p. 65. c.) it will therefore follow from his foregoing concessions and assertions, that none were, by God’s appointment, to come to the passover, and to have their children circumcised, but such as openly professed and declared that they were convinced of the truth of