SECT. VI.
Concerning visibility without apparent probability.
Mr. Stoddard (Appeal, p. 16.) says thus: "Such persons as the apostles did admit into gospel churches, are fit to be admitted into them; but they admitted many that had not a thorough work of regeneration. Indeed by the rule that God has given for admissions, if carefully attended, more unconverted persons will be admitted, than converted."
This passage I took notice of in my book, where I say, "I would humbly inquire, How those visible qualifications can be the ground of a rational judgment, that a person is circumcised in heart, which nevertheless at the same time, we are sensible, are so far from being probable signs of it, that they are more frequently without it than with it," &c. This seems to be a terrible thing in Mr. W.s way, which he strikes at from time to time; and is an impediment he boggles at exceedingly. One while he pretends, he can give a sufficient answer. (p. 7, 8.) At another time he pretends, that I remove the difficulty myself. (p. 12.) Then again, in the same page, he pretends to solve the difficulty; and then in the next page pretends, that if the case be as I say, That we cannot form a rational judgment that a thing is, which, at the same time, and under that degree of light we then stand in, it more probably is a mistaken one than not, yet it can argue nothing to the case; seeing the judgment we do form, is directed by a rule which is appointed for us. But still as if not satisfied with these answers and remarks, he seems afterwards to suggest, that Mr. S. did not express this as his own sentiment, but as Mr. Cotton's, as a gentleman of the same principles with Mr. Mather, using it as argumentum ad hominem. See p. 33.
In p. 34. a. he expressly says, "Mr. S. does not say, That when the rule which God has given for admissions is carefully attended, it leaves reason to believe, that the greater part of those who are admitted, are enemies to God" &c.—True, he does not say this in terms; but he says, "more unconverted persons will be admitted, than converted:"—which is equivalent. And (p. 133. a.) Mr. W. presumes confidently to affirm, that Mr. S. says this [the thing forementioned] not with peculiar relation to his own scheme, but only as an application of a saying of Mr. Cotton's, who was of a different opinion, and said upon a different scheme; to show, that upon their own principles, the matter will not be mended. But this is contrary to the most plain fact. For Mr. S. having said, The apostles admitted many unconverted, he immediately adds the passage in dispute, indeed by the rule, &c. plainly expressing his own sentiment; though he backs it with a saying of Mr. Cotton's. So, Mr. Cotton's words come in as a confirmation of Mr. S—d's; and not Mr. S—d's as an application of Mr. Cotton's. However, Mr. W. delivers the same sentiment as his own, once and again, in his book: he delivers it as his own sentiment, (p. 34.) that probably many more hypocrites, than real saints, do make such a profession, as that which must be accepted. He delivers it as his own sentiment, (p. 61. c.) That the apostles judged it likely, that of the Christians taken into the church under their direction, as many were hypocrites in proportion to their number, as to those that were taken into the Jewish church. And as to the latter, he delivers it as his sentiment, (p. 24. a.) that the body of the people were not regenerate. So that, according to his own sentiments, when the apostolical rule of taking in is observed, the body of those who are admitted will be hypocrites.
Now therefore, I desire that this matter may be examined to the very bottom.—And here let it be considered, whether the truth of the following things be not incontestable.
1. If indeed by the rule God has given for admissions, when it is carefully attended, more unconverted persons will he admitted, than converted; then it will follow, That just such a visibility or visible appearance of saintship as the rule requires, is more frequently without real saintship, than with it.
2. If Mr. S. and Mr. W. had just reason from the Holy Scripture, and Divine Providence, to think thus, and to publish such a sentiment, and the christian church has good reason to believe them; then God has given the christian church in its present state (dark and imperfect as it is) good reason to think so too.
3. If Christ by the rule he has given for admissions, requires his churches to receive such a visibility or appearance, which he has given the same churches at the same time reason to judge to be an appearance that for the most part is without godliness, or more frequently connected with ungodliness; then he requires them to receive such an appearance, as he at the same time has given them reason to think does not imply a probability of godliness, but is attended rather with a probability of ungodliness. For that is the notion of probability; an appearance, which so far as we have, means to judge, is for the most part connected with the thing.1 Therefore the sign or appearance, let it be what it will, implies a probability of that which we have reason to think it is for the most part connected or attended with. Where there is only probability without certainty, there is a peradventure in the case on both sides; or in vulgar language, the supposition on both sides stands a chance to be true. But that side which most commonly proves true in such a case, stands the best chance; and therefore properly on that side lies the probability.
4. That cannot be a credible visibility or appearance, which is not a probable appearance. To say, a thing is credible and not probable, is a contradiction. And it is impossible rationally to judge a thing true, and at the same time rationally to judge a thing most probably not true. Therefore it is absurd (not to say worse) to talk of any divine institution, leading us thus to judge. It would be to suppose, that God by his institution has made that judgment rational, which he at the same time makes improbable, and therefore irrational.
This notion of admitting members into the church of Christ without and against probability of true piety, is not only very inconsistent with itself, but very inconsistent with what the common light of mankind teaches in their dealings one with another. Common sense teaches all mankind, in admission of members into societies, at least societies formed for very great and important purposes, to admit none but those concerning whom there is an apparent probability, that they are the hearty friends of the society, and of the main designs and interests of it; and especially not to admit such concerning whom there is a greater probability of their being habitual fixed enemies. But thus it is, according to Mr. S.s and Mr. W.s doctrine, as well as the doctrine of the Scripture, with all unsanctified men, in regard to the church of Christ. They are enemies to the head of the society, enemies to his honour and authority, and the work of salvation in the way of the gospel; the upholding and promoting of which is the main design of the society. The church is represented in Scripture as the household of God, in a peculiar manner intrusted with the care of his name and honour in the world, the interests of his kingdom, the care of his jewels, and most precious things. And would not common sense teach an earthly prince not to admit into his household, such as he had no reason to look upon so much as probable friends and loyal subjects in their hearts; but rather friends and slaves in their hearts to his enemies and competitors for his crown and dignity? The visible church of Christ is often represented as his city and his army. Now would not common sense teach the inhabitants of a besieged city to open the gates to none, but those concerning whom there is at least an apparent probability of their not being enemies? And would any imagine, that in a militant state of things it is a likely way to promote the interest of the war, to fill up the army with such as are more likely to be on the enemies' side in their hearts, than on the side of their lawful and rightful prince, and his faithful soldiers and subjects.
SECT. VII.
Concerning the Lord's supper being a converting ordinance.
Though Mr. W. holds, that none are to be admitted to the Lord's supper, but such as make a credible profession of real godliness, and are to be admitted under that notion, and with respect to such a character appearing on them; yet he holds at the same time, that the Lord's supper is a converting ordinance, an ordinance designed for the bringing of some men that have no such a character, to be of such a character, (p. 14. c. d. p. 15. p. 35. a. b. p. 83. b. p. 100. e. 101. a. 126, 127.) It is evident, that the meaning of those divines who speak of the Lord's supper as a converting ordinance, is not merely that God in his sovereign providence will use it as an occasion of the conversion of some; but that it is a converting means by his institution given to men, appointing them to use it for this purpose. Thus Mr. Stoddard expressly declares, That the Lord's supper is instituted to be a means of regeneration, (Doct. of Inst. Churches, p. 22. a.) instituted for the conversion of sinners, as well as the confirmation of saints; (Appeal, p. 70. c. p. 71. a.) that the direct end of it is conversion, when the subject that it is administered unto stands in need of conversion. (Ibid. p. 73, 74.) And thus Mr. W. after Mr. S. speaks of the Lord's supper as by Christ's appointment a proper means of conversion of some that are unconverted. (p. 100. e. 101. a.) so he speaks of it as instituted for the conversion of sinners. (p. 126, and 127.)
Now if so, what need of men being, to rational charity, converted already, in order to their coming to the Lord's supper? Is it reasonable to suppose God would institute this ordinance directly for that end, that sinners might be converted by it; and then charge his ministers and churches not to admit any that they had not reasonable ground to think were converted already?—Mr. W. (in p. 83. b.) supposes two ends of Christ's appointing the communion of the christian church; that such as have grace already should be under proper advantages to gain more, and that those who have none, should be under proper advantages to attain grace. But this ill consists with other parts of his scheme.—If a king should erect an hospital for the help of the poor, and therein has two ends; one, the nourishing of such as are in health, and the other, the healing of the sick; and furnishes the hospital accordingly, with proper food for the healthy, and proper remedies for the sick: but at the same time charges the officers, to whom he commits the care of the hospital, by no means to admit any, unless it be under a notion of their being in health, and from respect to such a qualification in them, and unless they have reasonable ground and moral evidence to induce them to believe that they are well: and if this pretence should be made to justify such a conduct, that the hospital was indeed designed for the healing of the sick, yet it was designed to confer this benefit only on such diseased people as were hypocrites, and made a profession and pretence of being in health; will any man presume to say, that such a conduct is agreeable to the dictates of the understanding of rational beings? And to suppose, that such should be the conduct of the infinitely wise God, is as unscriptural, as it is unreasonable. We often read in God's word, of men's being convinced of their wickedness, and confessing their sins, as a way to be healed and cleansed from sin: but where do we read of men's pretending to more goodness than they have, and making a hypocritical profession and show of goodness, in order to their becoming good men?2 Where have we a divine institution, that any who are wolves should put on sheep's clothing, and so come to his people, that they may believe them to be sheep, and under this notion receive them into the flock, to the end that they may truly become of his sheep?
But to examine this matter, of the Lord's supper being a converting ordinance to ungodly men professing godliness, a little more exactly. If Christ has appointed the Lord's supper to be a converting ordinance to some such as these, then he has appointed it either only for such of them as are mistaken, and think themselves godly when they are not; or he has appointed it not only for such, but also for such as are sensible they are ungodly.
If it be appointed as a converting ordinance only for such as are mistaken, and think themselves converted; then here is an institution of Christ, which never can, in any one instance, be made use of to the end for which he has appointed men to use it. It cannot be used for this end by those who admit members, and administer the ordinance: for they, as Mr. W. says, must admit none but such as they are bound by the rule of Christ to look upon as godly men already, and to administer the sacrament to them under that notion, and with respect to such a character. Neither can it be used to such a purpose by any of the communicants: for by the supposition, they must be all such as think they are converted already, and also come under that notion. So that by this scheme of things, here is an institution appointed to be upheld and used in the church, which the institution itself makes void and impossible. For, as was observed before, the notion of a converting ordinance has not reference to any secret decree of God, how he in his sovereign pleasure will sometimes use it; but to his institution given to men, appointing the end for which they should use it. Therefore, on the present supposition, the institution appoints the Lord's supper to be used in some cases for the conversion of sinners, but at the same time forbids its being either given or received under any other notion than that of the communicant's being converted already: which is in effect to forbid its being either given or received for the conversion of the communicant, in any one instance. So that the institution effectually destroys and disannuls itself.—But God forbid, that we should ascribe any such inconsistent institutions to the Divine Head of the church!
Or if the other part of the disjunction be taken, and it be said, the Lord's supper is appointed for the conversion of some that are sensible they are ungodly or unconverted, the consequence is no less absurd, on Mr. W.s principles. For then the scheme is this. The institution requires some men to make a pretence of real piety, and to make a public solemn profession of gospel-holiness, which at the same time they are sensible they have not; and this, to the end that others may look upon them to be real saints, and receive them to the Lord's supper under that notion: not putting on a disguise, and making a show of what they have not, through mistake, but doing it consciously and wilfully, to the honour and glory of God: and all this strictly required of them, as the instituted means of their becoming real saints, and the children of God!
Mr. W. says, (p. 14. d.) "Since it is God's will, that his church should admit all such visible saints, [viz. such as he had been speaking of,] it follows, that the Lord's supper is a converting ordinance to such of them as are unconverted." But Mr. W. is mistaken as to his consequence. The Lord's supper is not instituted to be a converting ordinance to all unconverted men, whom it is God's will the church should admit. For it may be the church's duty, and so God's will, to admit those that live secretly in the grossest wickedness, as adultery, uncleanness, deism, &c. Such men as these may make a fair profession, and the church may be ignorant of their secret wickedness, and therefore may have no warrant to reject them: but yet it will not follow, that God by his institution has given such a lawful right to the Lord's supper, having appointed it to be a converting ordinance to them.
SECT. VIII.
The notion of moral sincerity's being the qualification, which gives a lawful right to christian sacraments, examined.
Though our author disdains the imputation of any such notion, as that of men's being called visible and professed saints from respect to a visibility and profession of moral sincerity: yet it is manifest, that in his scheme (whether consistently or no, others must judge) moral sincerity is the qualification which entitles, and gives a lawful right, to sacraments. For he holds, that it is lawful for unsanctified men, who have this qualification, to come to sacraments; and that it is not lawful for them to come without it. Therefore I desire this notion may be thoroughly examined.
And for the greater clearness, let it be observed what sincerity in general is. Now sincerity, in the general notion of it, is an honest conformity of some profession or outward show of some inward property or act of mind, to the truth and reality of it. If there be a show or pretence of what is not, and has no real existence, then the pretence is altogether vain; it is only a pretence, and nothing else: and therefore is a pretence or show without any sincerity, of any kind, either moral or gracious.
I now proceed to offer the following arguments against the notion of moral sincerity being the qualification, which gives a lawful right to sacraments.
I. There is no such thing as moral sincerity, in the covenant of grace, distinct from gracious sincerity. If any sincerity at all be requisite in order to a title to the seals of the covenant of grace, doubtless it is the sincerity which belongs to that covenant. But there is only one sort of sincerity which belongs to that covenant; and that is a gracious sincerity. There is but one sort of faith belonging to that covenant; and that is saving faith in Jesus Christ, called in Scripture unfeigned faith. As for the faith of devils, it is not the faith of the covenant of grace.
Here the distinction of an internal and external covenant, will not help at all; as long as the covenant, of which the sacraments are seals, is a covenant of salvation, or a covenant proposing terms of eternal salvation. The sacraments are seals of such a covenant. They are seals of the New Testament in Christ's blood, (Matt. xxvi. 28. Luke xxii. 28.) a Testament which has better promises than the Old, (Heb. viii. 6.) and which the apostle tells us, makes us heirs of the eternal inheritance. (Heb. ix. 15.)—Mr. W. himself speaks of the covenant sealed in baptism, as the covenant proposing terms of salvation. (p. 23. b. c.) So he speaks of the covenant entered into by a visible people, as the covenant in which God offers everlasting happiness. (p 24, 25.) But there is no other religion, no other sincerity, belonging to this covenant of salvation, but that which accompanies salvation, or is saving religion and sincerity. As it is written, () "Behold, thou desirest truth in the inward parts."
There is what may be called a moral sincerity, in distinction from saving, in many moral things; as in loving our friends and neighbours, in loving our country, in choosing the protestant religion before the popish, in a conscientious care to do many duties, in being willing to take a great deal of pains in religion, in being sorry for the commission of such and such acts of wickedness, &c. But there are some duties, which, unless they are done with a gracious sincerity, they cannot be done at all. As Mr. Stoddard observes, (Safety of Ap. p. 216.) "There are some duties which cannot be done but from a gracious respect to God." Thus, there is but one sort of sincerity in loving God as God, and setting our hearts on him as our highest happiness, loving him above the world, and loving holiness above all the objects of our lusts. He that does not these things with a gracious sincerity, never really doth them at all. He that truly does them, is certainly a godly man; as we are abundantly assured by the word of God. So, there is but one sort of sincere and cordial consent to the covenant of grace, but one sort of giving all our hearts to Jesus Christ; which things Mr. W. allows to be necessary, to come to sacraments. That to which a man's heart is full of reigning enmity, he cannot with any reality at all cordially consent to and comply with: but the hearts of unsanctified men are full of reigning enmity to the covenant of grace, according to the doctrine of Scripture, and according to the doctrine of Mr. S. and Mr. W. too, as we have seen before.
However, if there were any such thing, as being heartily willing to accept of Christ, and a giving all our hearts to Christ, without a saving sincerity, this would not be a complying with the terms of a covenant of salvation. For it is self-evident, that only something which is saving, is a compliance with the terms of salvation. Now Mr. W. himself often allows (as has been observed) that persons must comply with the terms of the covenant of grace, in order to come to sacraments.—Yet because he also in effect denies it, I shall say something further in confirmation of it.
1. The sacraments are covenant privileges. Mr. W. himself calls them so. (p. 5. a. b.) Covenant privileges are covenant benefits, or benefits to which persons have a right by the covenant. "But persons can have no right to any of the benefits of a covenant, without compliance with its terms. For that is the very notion of the terms of a covenant, viz. Terms of an interest in the benefits of that covenant. It is so in all covenants whatsoever; if a man refuses to comply with its conditions, he can claim nothing by that covenant.
2. If we consider the sacraments as seals of the covenant, the same thing is evident, viz. That a man can have no right to them without a compliance with the terms. The sacraments are not only seals of the offer on God's part, or ordinances God has appointed as confirmations of the truth of his covenant, as Mr. W. seems to insist. (p. 74, 75.) For considered merely as seals and confirmations of the truth of the gospel, they are (as miracles and other evidences of the christian religion) seals equally given to Christians, Jews, Deists, moral and vicious, and the whole world that knows of them. Whereas, it is manifest, in the nature of the thing, sacraments are seals of the covenant to be applied to the communicant, and of which he is the immediate subject, in a peculiar manner, as a party in covenant. Otherwise, what need would there be of his being one of God's covenant people, in any sense whatsoever?
But now it is not reasonable to suppose, that the seal of the covenant belongs to any man, as a party in the covenant, who will not accept of and comply with the covenant. He that rejects the covenant, and will not comply with it, has no interest in it. And he that has no interest in the covenant, has no right to the seals; for the covenant and seals go together. It is so in all covenants among mankind; after a man has come into a bargain proposed and offered by another, yielding to the terms of it, he has a right to have the bargain sealed, and confirmed to him, as a party in the covenant; but not before.
And if what the communicant does be a seal on his part also, as the nature of the thing demonstrates, seeing he is active in the matter, and as Mr. W. seems willing to allow, (p. 75.) it will follow, with equal evidence, that a man cannot lawfully partake, unless he yields to and complies with the covenant. To what purpose is a man's sealing an instrument or contract, but to confirm it as his own act and deed, and to declare his compliance with his part of the contract. As when a servant seals his indenture, it is a testimony and ratification of his compliance as to the proposed contract with his master. And if a covenant of friendship be proposed between two parties, and they both put their seal to it, hereby they both testify and declare their mutual friendship.
It has been already observed, that unsanctified men, while such, cannot with any sincerity at all testify a present cordial compliance with the covenant of grace: and as they cannot do this, so neither can they with any sincerity promise a future compliance with that covenant. Mr. W. often allows, that in order to christian communion men must promise a compliance with the covenant, in its spiritual and saving duties; that they will believe and repent in the sense of the covenant, willingly accept of Christ and his salvation, love him and live to him, and will do it immediately, henceforward, from this moment, (p. 25. c. e. p. 26. a. p. 28. a. c. and p. 76. a. b.) But how absurd is this! when at the same instant, while they are making and uttering these promises, they are entirely averse to any such thing; being then enemies to Christ, willingly rejecting him, opposing his salvation, striving against it, labouring to find out all manner of difficulties and hinderances in the way of it, not desiring it should come yet, &c. which our author, in a place forecited, says is the case with all unsanctified men.
And when unsanctified men promise, that they will spend the rest of their lives in universal obedience to Christ, there is no sincerity in such promises; because there is not such a heart in them. There is no man but a true disciple of Christ, that is willing thoroughly to deny himself for him, and follow him in a way of obedience to all his commands, unto the end, through all difficulties which Christ has given his followers reason to expect, or commanded them to prepare for; as is evident by Christ's frequent declarations. (Luke xiv. 25-33. Matt. x. 37, 38, 39. chap. xiii. 44, 45, 46. and many parallel places.) If an unsanctified man thinks he is willing, he does not know his own heart. If he professes to be willing, he does not know what he says. The difficulty and cost of it is not in his view: and therefore he has no proper willingness to comply with the cost and difficulty. That which he is willing for, with a moral sincerity, is something else, which is a great deal easier, and less cross to flesh and blood. Suppose a king should propose to a subject his building him such a tower, promising him a certain reward. If the subject should undertake it, not counting the cost, thinking with himself that the king meant another sort of tower, much cheaper; and should be willing only to build that cheap one, which he imagined in his own mind; when he would by no means have consented to build so costly a tower as the king proposed, if he had understood him right: such a man could not be said properly to be willing to comply with his prince's proposal, with any sincerity at all. For what he consents to with a moral sincerity, is not the thing which the king proposed.
The promises of unsanctified men are like the promises of the man we read of, (Luke ix. 57, 58.) who said, "Lord, I will follow thee whithersoever thou goest." To whom Christ replied, "The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head." When he made his promise, he probably quite mistook the thing, and did not imagine, that to follow Christ wherever he went, would be to follow him in such poverty and hardship. I suppose, the rich young man we read of (Mark x. 17, &c.) might have what is called moral sincerity. But he had no sincerity in the covenant of grace. When he came to Christ to know what he should do to have eternal life, it is probable he ignorantly thought himself willing to yield himself to Christ's direction. Yet when it came to a trial, and Christ told him he must go and sell all that he had and give to the poor, it proved that he had no sincerity of willingness at all for any such thing.—So that it is evident, however unsanctified men may be morally sincere in some things, yet they have no sincerity of any sort in that covenant, of which the sacraments are seals; and that moral sincerity, distinct from gracious, in this covenant, is a mere imagination, there being indeed no such thing.
II. Another argument against this notion of moral sincerity, giving a right to church communion, is this: a quality that is transient and vanishing, can be no qualification of fitness for a standing privilege. Unsanctified men may be very serious, greatly affected, and much engaged in religion; but the Scripture compares their religion to a lamp not supplied with oil, which will go out, and to a plant that has no root nor deepness of earth, which will soon wither; and compares such unsanctified men to the dog that will return to his vomit, and to the sow which, though washed ever so clean, yet her nature not being changed, will return to her wallowing in the mire.
Mr. W. allows, that persons in order to come to sacraments, must have deep convictions, an earnest concern to obtain salvation, &c. Now every one who is in any degree acquainted with religious matters, knows that such convictions are not wont to last a great while, if they have no saving issue. Mr. S. in his sermon on the danger of speedy degeneracy, (p. 11.) says, "Unconverted men will grow weary of religious duties." And our author himself, (p. 78. c.) speaking of those professors in the primitive churches that fell away to heresy and other wickedness, takes notice that the apostle observes, it will be so, that they which are approved, might be made manifest: and says Mr. W. upon it, evil and unsanctified men, by such sins, will discover their hypocrisy.
Now seeing this is the case with moral sincerity and common religion, how can it be a qualification for a standing privilege? Nothing can be a fitness for a durable privilege, but a durable qualification. For no qualification has any fitness or adaptedness for more than it extends to; as a short scabbard cannot be fit for a long sword. If a man going a journey in the night, needs a lamp to light him in his way, who will pretend that a flaming wick without oil, which will last but a few rods, is fit for his purpose? Or if a man were building a house for himself and family, should he put into the frame pieces of timber known to be of such a nature as that they would probably be rotten in a few months; or should he take blocks of ice, instead of hewn stone, because during a present cold season they seemed to be hard and firm; and withal should for a covering put only leaves that will soon fade away, instead of tiles or shingles, that are solid and lasting; would not every spectator ridicule his folly?
If it should be said, that unsanctified men, when they lose their moral sincerity, may be cast out again: this is far from helping the case, or showing that such men were ever fit to be admitted. To say, a piece of timber, though not of a durable nature, is fit to be put into the frame of a building, because when it begins to rot, it may be pulled out again, is so far from proving that it was ever fit to be put in, that the speedy necessity of pulling it out rather proves the contrary. If we had the power of constituting a human body, or it were left to us to add members to our own bodies, as there might be occasion; we should not think such a member was fit to be added to the frame, that had already radically seated in it a cancer or gangrene, by which it could last but a little while itself, and would endanger the other members; though it were true, that when the disease should prevail, there were surgeons which might be procured to cut that member off.
But to consider a little further this point of moral sincerity qualifying persons for the privileges of the church. I would lay down this proposition as a thing of clear evidence: those persons have no fitness in themselves to come to the privileges of the church, who, if they were known, would not be fit to be admitted by others. For to say, they are fit to be members, and yet not fit to be allowed to be members, is apparently absurd. But they who have no better fitness than moral sincerity, if that were known, would not be fit to be admitted by others; as is allowed by Mr. W. For he holds, that in order to be fit to be admitted by others, they must credibly appear to them to have something more than moral sincerity, even gospel-holiness. And it is evident in itself, as well as allowed by Mr. W. that if such were known, they would not be fit to be admitted, only on their moral sincerity, and the profession and promises they make from such a principle; and that for this reason, because such a principle alone would not be fit to be trusted. God himself has taught his church, that the religion of unsanctified men is not fit to be trusted; as a lamp without oil, and a plant without root, are things not to be trusted.—God has directly taught his church to expect, that such religion will fail; and that such men, having no higher principle, will return to their wickedness. Job xxvii. 8, 9, 10. "The hypocrite—will he delight himself in the Almighty? will he always call upon God?"—Dan. xii. 10. "The wicked will do wickedly." And therefore God does not require his church to accept their profession and promises. If he has taught us not to credit their profession and promises, then certainly he has taught us not to accept them.
III. Another argument against this supposed rule of allowing and requiring unsanctified men with moral sincerity, to come to sacraments, is this. That rule, which if fully attended, would naturally bring it to pass, that the greater part of communicants would be unfit, even according to that very rule, cannot be a divine rule. But this supposed rule of moral sincerity is such a rule. For if this rule be universally attended, then all unsanctified men, who have present convictions of conscience sufficient to make them morally sincere, must come into the communion of the church. But this conviction and common religion, if it do not issue in conversion, (as has been observed,) commonly vanishes away in a short time. And yet still these persons, if not convicted of open scandal, are left in the communion of the church, and remain there, without even moral sincerity.—Experience gives us abundant reason to think, that of those who some time or other have considerable convictions of conscience, so as to make them for the present to be what is called morally sincere, but few are savingly converted.3 And if all these must be admitted, (as they must, if this rule be fully attended,) then their convictions going away, and their sincerity vanishing with it, it will hereby be brought about, that the Lord's table is chiefly surrounded with the worst sort of morally insincere persons, viz. stupid backsliders, that are in themselves far worse than they were before, according to the scripture account, Matt. xii. 45. and 2 Pet. ii. 20.—And this as the natural consequence of the forementioned rule, appointing moral sincerity to be the qualification for communion. Thus this supposed rule supplants its own design.
IV. Another argument, that moral sincerity is not the qualification to which God has annexed a lawful right to sacraments, is, that this qualification is not at all inconsistent with a man's living at the same time in the most heinous wickedness, in a superlative degree contrary to the christian religion.
It was before observed to be a thing evident in itself, and allowed by Mr. W. that there are some sins, which, while wilfully continued and lived in, though secretly, do wholly disqualify persons for christian sacraments, and make it unlawful for men to partake of them. Now if it be thus with some sins, doubtless it is because of the heinousness of those sins, the high degree of wickedness which is in them. And hence it will follow, that those sins which are in themselves most heinous, and most contrary to the christian religion, do especially disqualify persons for christian sacraments, when wilfully lived in.
Let it therefore now be considered, whether it will not follow from these premises, that for men to live in enmity against God and Christ, and in wilful unbelief and rejection of Christ, (as the Scriptures teach, and as Mr. S. and Mr. W. too assert, is the case with all unsanctified men under the gospel,) wholly disqualifies them for christian sacraments. For it is very manifest, by Scripture and reason, that to live in these things, is to live in some of the most heinous kinds of wickedness; as is allowed by Calvinistic divines in general, and by Mr. S. in particular, who says, (Safety of Ap. p. 224. d.) "You cannot anger God more by any thing, than by continuing in the neglect of Christ. This is the great controversy God has with sinners; not that they have been guilty of these and those particular transgressions, but that they abide in the rejection of the gospel." Again, he says, (ibid. p. 249. e.) "The great sin, that God is angry with you for, is your unbelief. Despising the gospel is the great provoking sin."
A man's continuing in hatred of his brother, especially a fellow-communicant, is generally allowed to disqualify for communion. The apostle compares it to leaven in the passover, 1 Cor. v. 6, 7, 8. But now certainly it is as bad, and as contrary to the nature and design of christian sacraments, for a man to live in hatred of christ, and to remain a hateful and accursed enemy (if I may use Mr. W.s own language) to the glorious Redeemer and Head of the christian church.
None will deny, that lying and perjury are very gross and heinous sins, and (if known) very scandalous: and therefore it follows from what was observed before, that such sins, if lived in, though secretly, do disqualify persons for christian sacraments in God's sight. But by our author's own account, all unsanctified men that partake of the Lord's supper, live in lying and perjury, and go on to renew these crimes continually; since while they continue ungodly men, they live in a constant violation of their promise and oath." For Mr. W. often lays it down, that all who enter into covenant with God, promise spiritual duties, such as repentance, faith, love, &c. And that they promise to perform these henceforward, even from the present moment, unto the end of life; (see p. 25. c. e. 26. a. 28. a. c. 76. a. b.) and that they not only promise, but swear to do this. (p. 18. d. 100. c. 101. a. 129. a. 130. c. 140. b.) But for a man to violate the promises he makes in covenanting with God, Mr. W. once and again speaks of it as lying, (p. 24. d. e. p. 130. r.) And if so, doubtless their breaking the oath they swear to God is perjury.—Now lying to men is bad; but lying to God is worse. (Acts v. 4.) And without doubt, perjury towards God is the worst sort of perjury. But if unsanctified men, when they entered into covenant with God, promised and swore, that they would immediately and thenceforward accept of Christ as their Saviour, and love him, and live to him; then while they continue in a wilful rejection of him (which according to Mr. W. all unregenerate men do) they live continually in the violation of their promise and oath.4
I would observe one thing further under this head, viz. That ungodly men which live under the gospel, notwithstanding any moral sincerity they may have, are worse, and more provoking enemies to God, than the very heathen, who never sinned against gospel-light and mercy. This is very manifest by the Scriptures, particularly Matt. x. 13, 14. Amos iii. 2. Rom. ii. 9. 2 Pet. ii. 21. Rev. iii. 15, 16.
I had suggested, concerning Mr. Stoddard's doctrine of admitting more unconverted than converted by attending Christ's rule, that this supposes it to be the case of the members of the visible church, that the greater part of them are more provoking enemies to God than most of the heathen. Mr. W. represents himself as greatly alarmed at this: he calls it an extraordinary passage, and puts five questions about it to my serious consideration. (p. 72, 73.) The first and chief question is this; "Did Mr. S. ever say in the Appeal, or any where else, of most of our fellow-worshippers at the sacrament, that we have no reason to think concerning them, but that they are more provoking enemies to the Lord, whom Christians love and adore, than most of the very heathen?" His three next questions are to represent the heinousness of such supposed ill treatment of Mr. S.—And I think will be sufficiently answered, by what I shall offer in reply to the first.
I will tell him what Mr. S. said. Speaking to such as do not come to Christ, living under the gospel, he said, (Safety of Ap. p. 234, 235.) "You may not think to escape as the heathen do: your load will be heavier, and your fire will be hotter, and your judgment sorer, than the judgment of other men. God will proportion every man's misery to his iniquity. And as you have enjoyed greater light and love, so you must expect more amazing and exquisite wrath, than other men. Conscience has more to accuse you of and condemn you for; and so has God: and you will sink down deeper into hell than other men. You are treasuring up a greater measure of wrath, than others, against the day of wrath. You will wish you had lived in the darkest corners of the earth among Scythians and barbarians."—
And Mr. W. must allow me to remind him of what another divine has said, and that is himself. In his sermon on Isa. xlv. 11. (p. 25, 26), he says, "It is to be feared, there are great numbers here present, that are in an unconverted, unrenewed, unpardoned state; strangers from God, and enemies to him. Yet you now look with great pity and compassion on that poor captive, for whom we have now been offering up our earnest prayers,5 who has been so long in a pitiable and sorrowful condition, and who is now in the thickness of popish darkness and superstition.—If you are out of Christ, and destitute of true faith in him, if your natures remain unrenewed and unsanctified, what is your state better than hers, which looks so sorrowful and distressing? Rather, is it not worse? When you consider, that in the fulness of the means of grace which you have enjoyed all your days, you are as far from any saving knowledge of Jesus Christ, as those who have lived in the dregs and abyss of popish ignorance, and know not what to believe, but what the church, that is, antichrist, tells them. If you die thus, your misery will be aggravated inconceivably beyond theirs: which Christ has plainly enough shown us, when he upbraided the cities wherein most of his mighty works were done, and tells them how much in the comparison they fall below Tyre and Sidon," (heathen cities, notorious for luxury, debauchery, and the grossest idolatry,) "and Sodom; for whom it should be more tolerable than for them."
The same author says also, even in the book under consideration, (p. 86.) "That the unbelief and impieties of visible saints, is what they will be punished for above all men in the world."
And now, I think it may be proper for Mr. W. himself to answer his 5th question, which he puts to my serious consideration, viz. "What honour is it to our Lord Jesus Christ, to treat visible saints in such a manner, when at the same time it is his revealed will they should be outwardly treated as visible saints?"