Works (incl. Religious Affections, sermons, "Notes on Scripture")

The great argument from the Jewish sacraments, of the Passover, and Circumcision, considered.

As has been observed concerning the argument from the Jewish nation, so the argument from the Jewish ordinances, if it be against my scheme, is as plainly, in every respect, against Mr. W.s.—This grand argument, as plainly expressed, or implied, in Mr. Stoddard's words (which Mr. W. insists I should attend to,) is this:

God did expressly command all the nation of Israel to be circumcised; and he also expressly commanded the whole nation to come to the passover; excepting such as were ceremoniously unclean, or on a journey. Therefore it was lawful for unsanctified men to come. (See Mr. S s sermon on the contrary. p. 8. and Appeal, p. 51.) The want of sanctification never was alleged by any man as a reason for forbearing the passover. (Appeal, p. 51.) Unsanctified persons attending this ordinance is never charged on them as a sin in Scripture. (Ibid.) Jesus Christ himself partook of the passover with Judas; which proves it to be lawful for unsanctified men to come to the passover. But such as might lawfully come to the passover, may lawfully come to the Lord's supper.

Now let us consider what are the qualifications, which are necessary, according to Mr. W.s scheme, to a lawful coming to christian sacraments; and then see whether this objection, in every part of it, and every thing that belongs to it, be not as plainly and directly against his own scheme, as mine.

According to Mr. W. it is not lawful for a man to come unless he is morally sincere. (Pref. p. 2 and 3. p. 21. b. 25. d. e. 30. d. 35. e. 36. a. 111. b. c. 115. b.) And, according as he has explained that moral sincerity, which is necessary in order to come to sacraments, it implies "a real conviction of the judgment and conscience of the truth of the great things of religion, a deep conviction of a man's undone state without Christ, and an earnest concern to obtain salvation by him,—a fervent desire of Christ and the benefits of the covenant of grace, with an earnest purpose and resolution to seek salvation on the terms of it;—a man's being willing to do the utmost that he can, by the utmost improvement of his natural and moral power, in the most earnest and diligent use of the ordinances of salvation;—being resolved for Christ, coming to a point, being engaged for heaven;—having a settled determination of the judgment and affections for God;—giving up all his heart and life to Christ," &c. &c.¹ Such moral sincerity as this is necessary, according to Mr. W. to be found in professing Christians, in order to their lawful coming to christian sacraments. And he says, they are received into the church, on like terms, by entering into covenant in like manner, as the Jews; and that their holiness, both real and federal, is the same with theirs, (p. 56, 57. p. 61. e. p. 65. c.) So that according to this scheme, none but those that had such qualifications as these, such a sincerity and engagedness in religion as this, might lawfully come to the passover.—But now, do the things alleged agree any better with this scheme, than with mine? If the case be so, to what purpose is it alleged, that God, in Numb. ix. expressly commanded all of that perverse, rebellious, and obstinate generation in the wilderness, and the whole nation of Israel in all generations, to keep the passover, excepting such as were ceremonially unclean or on a journey, without the exception of any other? Was every one else of such a character as is above described? Was every one under deep convictions, and persons of such earnest engagedness in religion, of such settled strong resolution to give up their utmost strength and all their heart and life to God, &c.? Mr. W. suggests, that those who had not moral sincerity are expressly excepted from the command, (p. 93. d.) But I wish he had mentioned the place of Scripture. He cites Mr. Stoddard, who says, God appointed sacrifice to be offered for scandal, with confession. But where did God appoint sacrifice, for the want of such sincerity, for the want of such deep conviction, earnest desire, and fixed resolution, as Mr. W. speaks of? And where are such as are without these things, expressly excepted from the command to keep the passover? Besides, there were many scandalous sins, for which no sacrifice was appointed: as David's murder and adultery, and the sin of idolatry—which the nation in general often fell into—and many other gross sins. Nor was there any precept for deferring the keeping of the passover, in case of scandalous wickedness, or moral uncleanness, till there should be opportunity for cleansing by sacrifice, &c. as was in the case of ceremonial uncleanness.

Mr. S. says, The want of sanctification was never alleged by any man as a reason for forbearing the passover. Where do we read in any part of the Bible, that the want of such deep conviction, &c. as Mr. W. speaks of, or indeed any scandalous moral uncleanness, was ever alleged by any man, as a reason for forbearing to eat the passover?—Mr. S. urges, that unsanctified persons attending the passover was never charged on them as a sin. And where do we read of persons coming without such moral sincerity being any more charged on them as a sin, than the other? We have reason to think, it was a common thing for parents that had no such moral sincerity yea, that were grossly and openly wicked, to have their children circumcised; for the body of the people were often so: but where is this charged as a sin? Mr. S. says, (Serm. p. 7.) Ishmael was circumcised, but yet a carnal person. And there is as much reason to say, he was not of the character Mr. W. insists on, under deep convictions, having earnest desires of grace, a full and fixed determination, with all his heart, to the utmost of his power, to give his whole life to God, &c.—Mr. S. says, (Serm. p. 8.) Hezekiah sent to invite the people of Ephraim and Manasseh, and other tribes, to celebrate the passover, though they had lived in idolatry for some ages. But if so, this was as much of an evidence, that they were not of such a character as Mr. W. insists on, as that they were without sanctifying grace.—Mr. W. says, (p. 91. c.) The Israelites had carefully attended the seal of circumcision, from the time of its institution, till the departure out of Egypt. But surely most of them at the same time were without Mr. W.'s moral sincerity; for it is abundantly manifest, that the body of the people fell away to idolatry in Egypt. (See Levit. xvii. 7. Josh. xxiv. 14. Ezek. xx. 8. and Ezek. xxiii. 3, 8, 27.) And there is not the least appearance of any more exception, either in the precepts or history of the Old Testament, of the case of moral insincerity, in such as attended these ordinances, than of ungodliness, or an unsanctified state.

Mr. S. urges, that Jesus Christ himself partook of the passover with Judas; and thence he would argue, that it was lawful for an unregenerate person to partake of the Lord's supper. But there can be no argument, in any sort, drawn from this, to prove that it is lawful for men to partake of the Lord's supper without sanctifying grace, any more than that it is lawful for them to partake without moral sincerity: for it is every whit as evident, that Judas was at that time without moral sincerity, as that he was unregenerate. We have no greater evidence, in all the scripture history, of the moral insincerity of any one man, than of Judas, at the time when he partook of the passover with Christ; he having just then bargained with the high priest to betray him, and being then in prosecution of the horrid design of the murder of the Son of God.

If any thing contrary to my principles could be argued from all Israel being required, throughout their generations, to come to the passover and circumcision, it would be this; that all persons, of all sorts, throughout all christendom, might lawfully come to baptism and the Lord's Supper; godly and ungodly, the knowing and the ignorant, the moral and the vicious, orthodox and heretical, protestants and papists alike. But this does not agree with Mr. W.'s principles, any better than with mine.

Concerning Judas's partaking of the Lord's supper.

I think, we have a remarkable instance of tergiversation, in what Mr. W. says in support of the argument from Judas's partaking of the Lord's supper. By those on his side of the question, it is insisted upon, as a clear evidence of its being lawful for unsanctified men to come to the Lord's table, that Christ gave the Lord's supper to Judas, when he knew he was unsanctified. In answer to which I showed, that this is just as much against their own principles, as mine; because Christ knew as perfectly that he was not morally sincere, as that he was not graciously sincere; and they themselves hold, that it is not lawful for such as are not morally sincere, to partake. Mr. W. ridicules this, as very impertinent and strange; because Christ did not know this as head of the visible church, but only as omniscient God and searcher of hearts. And what does this argue? Only, that although Judas was really not fit to come, yet, inasmuch as Christ, acting as king of the visible church, did not know it, he might admit him: but not, that it was lawful for Judas himself to come, who knew his own heart in this matter, and knew his own perfidiousness and treachery; Mr. W. denies, that it is lawful for such to come, as have no moral sincerity. So that here the question is changed; from, who may lawfully come, to who may lawfully be admitted? Mr. W. abundantly insists, that the question is not, who shall be admitted? but, who way lawfully come? Not, whether it be lawful to admit those who have not a visibility of saintship, or do not appear to be true saints? but whether those who are not true saints, may lawfully partake? And this he insists upon in his discourse on this very argument, (p. 104, c. d.) And to prove this latter point, viz. That those, who are not real saints, may lawfully come, the instance of Judas's coming to the Lord's supper is produced as an undeniable evidence. But when it is answered, that the argument does not prove this, any more than that the morally insincere may lawfully come; because Judas was morally insincere: then Mr. W. (p. 106.) to shelter himself, evidently changes the question, at once, to that which he had so much exclaimed against as not the question. Now, to serve his turn, the question is not, whether Judas might lawfully come? but, whether Christ might lawfully admit him, acting on a public visibility? And he makes an occasion to cry out against me, as talking strangely, and soon forgetting that I had said, Christ in this matter did not act as searcher of hearts. Whereas, let the question be what it will, the argument from Judas's partaking, (should the fact be supposed,) if it proves any thing relating to the matter, is perfectly, and in every respect, against the one, just as it is against the other. It the question be about profession and visibility to others, and who others may lawfully admit, then Judas's being admitted, (if he was admitted,) no more proves, that men may be admitted without a visibility and profession of godliness, than without a visibility of moral sincerity. For it no more appears, that he was without a profession and visibility of the former, than of the latter. But if the question is not about visibility to others, or who others may admit, but who may lawfully come, then Judas's coming no more proves, that a man may come without grace, than without moral necessity; because he was in like manner without both: and Christ knew as perfectly, that he was without the one, as the other; and was not ignorant of the one case, as king of the visible church, any more than of the other. So that there is no way to support this argument, but to hide the question, by shifting and changing it; to have one question in the premises, and to slip in another into the conclusion. Which is according to the course Mr. W. takes. In the premises, (p. 104, 105.) he expressly mentions Mr. S—d's question, as now in view: and agreeably must here have this for his question, whether it was lawful for a man so qualified to come to the Lord's supper? Who, according to Mr. W.s own doctrine, (p. 111.) ought to act as a discerner of his own heart. But in his conclusion, (p. 106.) he has this for his question, whether Christ might lawfully admit a man so qualified, therein not acting as the searcher of hearts?—What shuffling is this!

Concerning that great argument, which Mr. W. urges in various parts of his book of those being born in the church, who are children of parents that are in covenant.

It is hard to understand distinctly what Mr. W. would be at, concerning this matter, or what his argument is. He often speaks of parents that are in covenant, as born in covenant, and so born in the church. For to be in covenant, is the same with him as to be members of the visible church. (See p. 98. c. 88. d. 89. b. 59. e. 60. a. 136. b.) And he speaks of them as admitted into the church in their ancestors, and by the profession of their ancestors. (p. 135. e. 136. a.) Yea, for ought I can see, he holds that they were born members in complete standing in the visible church, (p. 3.)

And yet he abundantly speaks of their being admitted into the church, and made members, after they are born, viz. by their baptism. And his words (unless we will suppose him to speak nonsense) are such as will not allow us to understand him, merely, that baptism is a sign and public acknowledgment of their having been admitted in their ancestors, in preceding generations. For he speaks of baptism as the only rite (or way) of admission into the visible church, applying it to the baptism of children; and as that which makes them members of the body of Christ. (p. 99. c. d.) And he grants, that it was ordained for the admission of the party baptized into the visible church. (p. 99. e. p. 100. c.) That baptism is an admission; and that they were thus before admitted, (p. 100. c.) still speaking of the baptism of infants, and of admission of members into churches.—But surely these things do not harmonize with the doctrine of their first receiving being in the church—as a branch receives being in the tree, and grows in it and from it—or their being born in the covenant, born in the house of God. And yet these repugnant things are uttered as it were in the same breath by Mr. W. (p. 99.) And he joins them together in the same line, (p. 46. e.) in these words,—"Baptism instituted by him, as a rite of admission into his church, and being continued in covenant with God."—Certainly, being then admitted into the church, and being continued in covenant (or in the church) into which they were admitted before, are not the same thing, nor consistent one with another. If infants are born members in complete standing, as it seems Mr. W. holds, then their baptism does nothing towards making them members; nor is there any need of it to make the matter more complete.

Again, (p. 3. b. where he also speaks of infants as members having a complete standing in the church,) he maintains, that nothing else is requisite in order to communion and privileges of members in complete standing, but only that they should be capable hereof, and should desire the same, and should not be under censure, or scandalously ignorant or immoral. (See also p. 100. c. d. to the same purpose.) Mr. W says this in opposition to my insisting on something further, viz. making a profession of godliness. And yet he himself insists on something further, as much as I; which has been observed before. For he abundantly insists on a personal, explicit profession and open declaration of believing that the gospel is indeed the revelation of God, and of a hearty consent to the terms of the covenant of grace, &c. And speaks of the whole controversy as turning upon that single point, of the degree of evidence to be given, and the kind of profession to be made, whether in words of indiscriminate meaning? (See p. 5. b. c. p. 6. c. d.) And consequently not, whether they must make any profession at all, having been completely admitted before, in the profession of their ancestors?

Therefore, if the infants of visible believers are born in the church, and are already members in complete standing, and do not drop out of the church, and fall from a complete standing, when they grow up; and therefore if they are not ignorant nor immoral, and desire full communion, nothing else can be required of them: and it will hence follow, contrary to my principles, that they cannot be required to make a profession in words of discriminate meaning: but then, it also equally follows, contrary to his principles, that neither can they be required to make a profession in words of indiscriminate meaning. If nothing else besides those forementioned things is necessary, then no profession is necessary, in any words at all, neither of determinate nor indeterminate signification. So that Mr. W. in supposing some personal profession to be necessary, gives up and destroys this grand argument.

But if he did not give it up by this means, it would not be tenable on other principles belonging to his scheme; such as its being necessary in order to a being admitted to sacraments, that persons should have a visibility that recommends them to the reasonable judgment and apprehension of the minds of others, as true Christians, really pious persons, and that there should be such a profession as exhibits moral evidence of this. For who will say, that the individual profession of an ancestor, a thousand or fifteen hundred years ago, is a credible exhibition and moral evidence of the real piety of his present posterity, without any personal explicit profession of any thing about religion, in any one of the succeeding generations. And if Mr. W. had not said, there must be a credible exhibition of gospel-holiness, but only some common faith or virtue; yet no such thing is made visible to a rational judgment and apprehension of mind, by this means. How, for instance, does it make orthodoxy visible? What reasonable ground is there in it, at such a day as this in England, to believe concerning any man, that he believes the doctrine of the Trinity, and all other fundamental doctrines, with full conviction, and with all his heart, because he descended from an ancestor that made a good profession, when the ancient Britons or Saxons were converted from heathenism, and because withal he is free from open scandalous immorality, and appears willing to attend duties of public worship? If an attendance on these public duties was in its own nature a profession of orthodoxy, or even piety; yet the reason of mankind teaches them the need of joining words and actions together in public manifestations of the mind, in cases of importance: speech being the great and peculiar talent, which God has given to mankind, as the special means and instrument of the manifestation of their minds one to another. Thus, treaties among men are not concluded and finished, only with actions, without words. Feasting together was used of old, as a testimony of peace and covenant friendship; as between Isaac and Abimelech, Laban and Jacob, but not without a verbal profession. Giving the hand, delivering the ring, &c. are to express a marriage agreement and union; but still a profession in words is annexed. So we allow it to be needful, after persons have fallen into scandal, that in manifesting repentance there should be a verbal profession, besides attending duties of worship. Earthly princes will not trust a profession of allegiance in actions only, such as bowing, kneeling, keeping the king's birth-day, &c. but they require also a profession in words, and an oath of allegiance is demanded. Yea, it is thought to be reasonably demanded, in order to men's coming to the actual possession and enjoyment of those privileges they are born heirs to. Thus the eldest sons of noblemen in Great Britain, are born heirs to the honours and estate of their fathers; yet this no way hinders but they may be obliged, when they come to ripeness of age, in order to being invested in the actual possession, to take the oath of allegiance: though in order to their lawfully doing it, it may be necessary they should believe in their hearts, that King George is the lawful prince, and that they should not be enemies to him, and friends to the Pretender.

But moreover, if this objection of Mr. W. about infants being born in the church be well considered, it will appear to be all beside the question, and so nothing to the purpose. It is not to the purpose of either of the questions, Mr. W.s or mine. The question as I have stated it, is concerning them that may be admitted members in complete standing; not about them that have a complete standing in the church already, and so are no candidates for admission; which, he says, is the case of these infants. And the question as he often states it is concerning them that may lawfully come. And this objection, from infants being born in the church, as it must be understood from Mr. W. does not touch this question. For when Mr. W. objects, that some persons are born in the church, and therefore may lawfully come to sacraments, he cannot be understood to mean, that their being born in the church alone is sufficient; but that, besides this, persons must have some virtue or religion, of one sort or other, in order to their lawful coming. For he is full in it, that it is not lawful for men to come without moral virtue and sincerity. Therefore the question comes to this in the result: seeing persons, besides their being born in covenant, must have some sort of virtue and religion, in order to a lawful coming to the Lord's supper, what sort of virtue and religion that is, whether common or saving? Now this question is not touched by the present objection. Merely persons being born in covenant, is no more evidence of their having moral sincerity, than saving grace. Yea, there is more reason to suppose the latter, than the former without it, in the infant children of believing parents. For the Scripture gives us ground to think, that some infants have the habit of saving grace, and that they have a new nature given them. But no reason at all to think, that ever God works any mere moral change in them, or infuses any habits of moral virtue without saving grace.—And we know, they cannot come by moral habits in infancy, any other way than by immediate infusion. They cannot obtain them by human instruction, nor contract them by use and custom. And especially there is no reason to think, that the children of such as are visible saints, according to Mr. W's scheme, have any goodness infused into them by God, of any kind. For in his scheme, all that are morally sincere may lawfully receive the privileges of visible saints; but we have no scripture grounds to suppose, that God will bless the children of such parents as have nothing more than moral sincerity, with either common or saving grace. There are no promises of the covenant of grace made to such parents, either concerning themselves, or their children. The covenant of grace is a conditional covenant; as both sides in this controversy suppose. And therefore, by the supposition, men have no title to the promises without the condition. And as saving faith is the condition, the promises are all made to that, both those which respect persons themselves, and those that respect their seed. As it is with many covenants or bargains among men; by these, men are often entitled to possessions for themselves and their heirs: yet they are entitled to no benefits of the bargain, neither for themselves, nor their children, but by complying with the terms of the bargain. So with respect to the covenant of grace, the apostle says, (Acts ii. 39.) "The promise is to you and to your children." So the apostle says to the jailor, (Acts xvi. 31.) "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." And we find many promises, all over the Bible, made to the righteous, that God will bless their seed for their sakes. Thus, Psal. cxii. 2. "The generation of the upright shall be blessed." Psal. lxix. 35, 36. "For God will save Zion;—The seed also of his servants shall inherit it; and they that love his name shall dwell therein." (See also Prov. xiv. 26. Psal. cii. 28. Psal. ciii. 17, 18. Exod. xx. 5, 6. Deut. vii. 9.) Supposing these to be what are called indefinite promises; yet do they extend to any but the seed of the righteous? Where are any such promises made to the children of unsanctified men, the enemies of God, and slaves of the devil, (as Mr. W. owns all unsanctified men are,) whatever moral sincerity and common religion they may have?

The baptism of infants is the seal of these promises made to the seed of the righteous: and on these principles, some rational account may be given of infant baptism; but there is no account can be given of it on Mr. W.s scheme, no warrant can be found for it in Scripture; for they are promises, that are the warrant for privileges: but there are no promises of God's word to the seed of morally sincere men, and only half Christians. Thus this argument of Mr. W.s, let us take it which way we will, has nothing but what is as much, yea, much more, against his scheme, than against mine.

However, if this were not the case, but all the show or pretence of strength there is in the argument, lay directly and only against me, yet the strength of it, if tried, will avail to prove nothing at all. The pretended argument, so far as I can find it out, is this; The children of visible saints are born in covenant; and being already in covenant, they must have a right to the privileges of the covenant, without any more ado: such therefore have a right to come to the Lows supper, whether they are truly godly or not.

But the show of argument there is here, depends on the ambiguity of the phrase, being in covenant; which signifies two distinct things: either, (1.) Being under the obligation and bond of the covenant; or, (2.) Being conformed to the covenant, and complying with the terms of it. Being the subject of the obligations and engagements of the covenant, is a thing quite distinct from being conformed to these obligations, and so being the subject of the conditions of the covenant.

Now it is not being in covenant in the former, but the latter sense, that gives a right to the privileges of the covenant. The reason is plain, because compliance and conformity to the terms of a covenant, is the thing which gives right to all the benefits; and not merely being under ties to that compliance and conformity. Privileges are not annexed merely to obligations, but to compliance with obligations.

Many that do not so much as visibly comply with the conditions of the covenant, are some of God's covenant people in that sense, that they are under the bonds and engagements of the covenant; so were Korah and his company; so were many gross idolaters in Israel, that lived openly in that sin; and so may heretics, deists, and atheists be God's covenant people. They may still be held under the bonds of their covenant engagements to God; for their great wickedness and apostacy does not free them from the obligation of the solemn promises and engagements they formerly entered into. But yet being in covenant merely in this sense, gives them no right to any privileges of the covenant. In order to that, they must be in covenant in another sense; they must cordially consent to the covenant; which indeed Mr. W. himself owns, when he acknowledges, that in order to come to sacraments, men must profess a cordial consent to, and compliance with the conditions of the covenant of grace.² And if Mr. W. inquires, Why those children that were born in the covenant, are not cast out, when in adult age they make no such profession; certainly, it as much concerns him to answer, as me; for it is as much his doctrine, as mine, that they must profess such consent.—But I am willing to answer nevertheless.—They are not cast out, because it is a matter held in suspense, whether they do cordially consent to the covenant, or not; or whether their making no such profession do not arise from some other cause. And none are to be excommunicated, without some positive evidence against them. And therefore they are left in the state they were in, in infancy, not admitted actually to partake of the Lord's supper (which actual participation is a new positive privilege) for want of a profession, or some evidence, beyond what is merely negative, to make it visible that they do consent to the covenant. For it is reasonable to expect some appearance more than what is negative, of a proper qualification, in order to being admitted to a privilege beyond what they may have hitherto actually received. A negative charity may be sufficient for a negative privilege, such as freedom from censure and punishment; but something more than a negative charity, is needful to actual admission to a new positive privilege.

A particular examination of Mr. W.s defence of the ninth objection, or that boasted argument, that if it be not lawful for unconverted men to come to the Lord's supper, then none may come but they that know themselves to be converted.

This argument has been greatly gloried in, as altogether invincible. Mr. W. seems to have been alarmed, and his spirits raised to no small degree of warmth, at the pretence of an answer to it: and he uses many big words and strong expressions in his reply; such as, It is absolutely certain—It is beyond my power to comprehend, and I believe beyond the power of any man to tell me—this I assert and stand to—as plain as the sun—a contradiction of the Bible, of the light of nature, and of the common sense of mankind, &c. &c. But let us get away from the noise of a torrent, and bring this matter to the test of calm reasoning, and examine it to the very bottom.

Here let it be considered, wherein precisely the argument consists.—If it has any strength in it, it consists in this proposition, viz. That it is not lawful for men to come to sacraments, without a known right. This is a proposition Mr. S. himself reduces the argument to, in his Appeal, p. 62,63. And it is very evident, that the whole strength of the argument rests on the supposed truth of this proposition.

And here let it be noted, what sort of knowledge of a right Mr. S. and Mr. W. mean in this argument. It is knowledge as distinguished from such an opinion, or hope, as is founded on probability. Thus Mr. S. expressly insists, that a man must not only think he has a right, but he must know it—(Appeal, p. 62.) And again, (p. 63.) Probable hopes will not warrant him to come.

Mr. W. uses many peremptory strong expressions (p. 109.) to set forth the certainty of that which never was denied; viz. That a man cannot know he has a right, unless he knows he has the qualification which gives him a right. But this is not the thing in question: The point is, Whether a man may not have a lawful right, or way not lawfully come, and yet not know his right, with such a knowledge and evidence as is beyond probability? This is the thing asserted, and herein lies the argument. And the negative of this cannot be maintained, in order to maintain Mr. W.s scheme, without the grossest absurdity; it being a position, which, according to Scripture, reason, Mr. S.s doctrine, and Mr. W.s own, effectually destroys his scheme.

To this purpose, I observed, if this proposition be true, that no man may come, save he who not only thinks but knows he has a right, then it will follow, that no unconverted person may come, unless he knows that doctrine to be true, That unconverted men may have a right. Because an unconverted man cannot know, that he himself has a right, unless he knows that doctrine which Mr. S. maintained, to be true, viz. That men may have a right, though they are unconverted. And consequently no one unconverted man may lawfully come to the Lord's supper, unless he is so knowing in this point of controversy, as not only to think, and have probable evidence, that this opinion is right, but knows it to be so.—Mr. W. endeavours to help the matter by a distinction, of different kinds of knowledge: and by the help of this distinction would make it out, that common people in general, and even boys and girls of sixteen years old, may with ease know, that his doctrine about unsanctified men's lawful coming to the Lord's supper, is true. And we must understand him (as he is defending Mr. S.s argument) that they may know it with that evidence which is distinguished from probability; and this according to Mr. W. himself, is certainty; which he speaks of as above a thousand probabilities. (See p. 118. c.) But how miserable is this; o pretend, that his doctrine about qualifications for sacraments, is so far from a disputable point, that it is of such plain and obvious evidence to common people, and even children, that without being studied in divinity, they may not only think it to be exceeding probable, but know it to be true! When it is an undeniable fact, that multitudes of the greatest ability and piety, that have spent their lives in the study of the Holy Scriptures, have never so much as thought so.

Again, I observed, that according to Mr. S.s doctrine, not one unconverted man in the world can know, that he has warrant to come to the Lord's supper; because, if he has any warrant, God has given him warrant in the Scriptures: and therefore if any unconverted man, not only thinks, but knows, that he has warrant from God, he must of consequence not only think, but know, the Scriptures to be the word of god. Whereas it was the constant doctrine of Mr. S. that no unconverted man knows the Scriptures to be the word of God.³ —But Mr. W. would make it out, that Mr. S. did hold, unconverted men might know the Scriptures to be the word of God; but only not know it with a gracious knowledge, such as effectually bowed men's hearts, and influenced them to a gracious obedience, (p. 113. b.) But let us see whether it was so, or not. Mr. S. in his Nature of Saving Conversion (p. 73.) says, "The carnal man is ignorant of the divine authority of the word of God;—His wound is, that he does not know certainly the divine authority of these institutions; he does not know but they are the inventions of men." Again (ibid. p. 74.) he says, "The carnal man is uncertain of those things that are the foundation of his reasonings. He thinks there is a great probability of the truth of these things; but he has no assurance. His principles are grounded on an uncertain proposition." And he observes, (p. 20.) "Men when converted, do not look on it as probable, that the word is his word, as they did before; but they have assurance of the truth of it."—So elsewhere, (Guide to Christ, p. 26.) "They that have not grace, do not properly believe the word of god."—And in another book, (Safety of Ap. p. 6.) "The gospel always works effectually where it is believed and received as the truth of god."—In another book, (Benef. of the Gos. p. 149.) " Common illumination does not convince men of the truth of the gospel."—In his discourse on the Virtue of Christ's Blood, (p. 27.) speaking of such as have no interest in the blood of Christ, he says, "They are strangers to the divine authority of the word of god." Again, (ibid. p. 16.) "Before [i.e. before saving faith] they were at a loss whether the word was the word of god."—To the like purpose are many other passages in his writings. (See Nat. of Sav. Conv. p. 72. Safety of Ap. p. 6, 7, 99, 107, 186, 187, 229.—Benef. of the Gosp. p. 89.)

So that here, if it be true, that some unconverted men have a divine warrant to come to the Lord's supper; and if the thing which is the foundation of this argument, be also true, viz. That in order to men's warrantably coming to the Lord's supper, they must not only think but know they have a right; then it must be true likewise, that they not only think but know, that the Scripture, wherein this warrant is supposed to be delivered, is the word of god. And then we have the following propositions to make hang together: that unconverted men are ignorant of the Scripture's being the word of God, are uncertain of it, have no assurance of it, are not convinced of it, do not properly believe it, are at a loss whether it be the word of God, or not; and yet they not only think, but know, that the Scriptures are the word of God, and that the gospel, which is the charter of all christian privileges, is divine; they have a knowledge of it, which is above all probable hope or thought, and attended with evidence above a thousand probabilities.

And now let it be considered, whether this agrees better with Mr. W.'s own doctrine, concerning men's knowing the truth and divine authority of the gospel, in what has been before cited from his sermons on Christ a King and Witness. Where he expressly says, that man, since the fall, is ignorant of the divine truth, and full of prejudices against it; has a view of the truth contained in the Bible, as a doubtful uncertain thing; receives it as what is probably true; sees it as a probable scheme, and something likely to answer the end proposed: but that after conversion it appears divinely true and real. (See p. 114, 115, and 144.) Then unconverted men only looked on the truth of the word of God, as probable, something likely, yet as a doubtful uncertain thing; but now they not only think but know it to be true.

No distinction, about the different kinds of knowledge, or the various ways of knowing, will ever help these absurdities, or reconcile such inconsistencies. If there be any such sort of knowing, as is contra-distinguished to probable thinking, and to such opinion as is built on a thousand probabilities, which yet is inconsistent with being ignorant, not believing, being uncertain, nor assured, nor convinced, only looking on a thing probable, looking on it doubtful and uncertain, it must certainly be a new and very strange sort of knowledge.

But this argument, that is so clear and invincible, must have such supports as these, or must quite sink to the earth. It is indeed a remarkable kind of argument. It is not only as much against the scheme it is brought to support, as against that which it would confute; but abundantly more so. For if it were the case in truth, that none might come to the Lord's supper, but they that know they have a right, yet it would be no direct and proper proof, that unconverted men might come. It would indeed prove, that many godly men might not come; which, it is true, would bring some difficulty on the scheme opposed; yet would be no proof against it. But it is direct and perfect demonstration against the scheme it would support: it demonstrates according to the Scripture, and according to the doctrine of those that urge the argument, that not one unconverted man in the world may lawfully come to the Lord's supper; as no one of them certainly knows the gospel to be divine, and so no one knows the charter to be authentic, in which alone the right of any to christian privileges is conveyed; hence no one unsanctified man is sure of his right; and therefore (as they draw the consequence) no one unsanctified man may come to the Lord's supper. And so it follows, that the more strongly Mr. W. stands to this argument, the more peremptory and confident his expressions are concerning it, the more violently and effectually does he supplant himself.

And this position, that a man must not take any privilege, till he not only thinks, but knows, he has a right, is not only unreasonable, as used by Mr. W. against me, when indeed it is ten times as much against himself; but it is unreasonable in itself, as it is an argument, which if allowed and pursued, will prove, that a man may do nothing at all, never move hand or foot, for his own advantage, unless he first, not only thinks, but knows, it is his duty. Mr. W. himself owns (p. 116.) that all the duties, which God requires of us in his instituted worship, are privileges, as well as the Lord's supper: and so is every other duty, which we are to do for our own benefit. But all human actions are, upon the whole, either good or evil: every thing that we do as rational creatures, is either a duty, or a sin; and the neglect of every thing that is our duty is forbidden. So that we must never so much as take a step, or move a finger, upon only a probable judgment and hope; but must first know it to be our duty, before we do it: nay, we must neither move, nor voluntarily forbear to move, without a certainty of our duty in the case, one way or other!

As to its being alike difficult for men to know or be assured of their moral sincerity, as of their real sanctification, I shall speak to that under the next head; whereby it will appear again, another way, that this argument is vastly more against Mr. W.'s scheme than mine.