A systematic view of divinity; or, The ruin and recovery of man

Class.
Book

SYSTEMATIC 7970

VIEW OF DIVINITY;

ORj

THE RUIN AND RECOVERY OF MAN

BY MOSES MATHER, D. D.

hATE PASTOR OF THE CHURCH OF CHRIST IN STAMFORD-,
(MIDDLESEX SOCIETY) CON.

Hear noiv^ O houae of Israel^ Is not my %vay equal >
.^re 7iot your vjays unequal ?

EZEKIEL, XVHI. 25.

STJMFORD, COJV.
PUBLISHED BY NATHAN WEED.

1813.

»-?. Spooner, JPrinter, BrooJclyn,

BT7S/

'X3

PREFACE,

A PROBATIONER for eternity, who must be ac--
countable for his belief, as well as for his practice^
can surely never need to apologize for his making a
free inquiry into the principles of our holy religion*
It is easier much, to take things upon trust, and to
profess and practice according as things have beea
handed down by our predecessors, than to take the
pains of examining for ourselves, that our faith may
stand upon the clear evidence of the truth, rather
than an implicit affiance in the sufficiency and cer-
tainty of those searches after truth, which have been
made by such as have gone before us. But although
a free inquiry is not only justifiable, but even lauda-
ble ; yet a respect and veneration for our worthy
predecessore ought so far to prevail, as to make us
caulious how we depart from their sentiments j lest
the love of novelty, (a passion incident to the hu-
man mind) should betray us into errors and danger-
ous mistakes : yet where the light of truth, upon a
close and deliberate search after it, shines in upon

iv PREFACE.

the mind with its clear and convincing energy, it i%
not to be controled by any human authority, though
the most worthy among men. How far the author
will be accused of departing from the beaten track in
the following discourse, especially with respect to
Ms manner of explaining some important points of
the christian system ; or wh^lt censure may be pas-
sed upon him on account of it, cannot easily be de-
termined before-hand. The reader will find some
points of divinity brouglit up to view, in a dress, in
some respects, different from that in which they have
commonly appeared ; especially the doctrine of ori-
ginal sin ; which doctrine, as it has been commonly
stated and defended by Calvinistic divines, is con-
fessedly encumbered with some pressing difficul-
ties, which their Arminian antagonists have eagerly
laid hold of, and strenuously improved to the great
disadvantage of that doctrine. But t'aat doctrine, in
the manner in which it is stated and explained in the
following discourse, will be found to have no connec-
tion with such things, nor to admit of such conse-
quences, on which the Arminian triumphs are chiefl)^
grounded ; and yet, every thing retained that a strict
Calvinist looks upon useful. The reader will also
find some other doctrines, which the author, in conse-
quence of his diligent inquiry after truth, has been
led to view and exhibit, in a manner something sin-
gular ; but whether it is, upon the whole, of any real
advantage to religion, must be submitted to the rcad^
er's own judgm.cnt,

PREFACE. V

It is obviolis, that the brief system held up to view
in this (Uscoursc, proceeds upon the supposition of
the pre-existent state of the created nature of the
Son of God ; a sentiment, though not generally re-
ceived yet hsLS been held by many learned and pious
divines, in the christian church, it is not necessary
for me to essay the establislimcnt of this point. Such
as hr.ve already uiidcitciken the proof of it, have
brouirhtsuch evidence iVom divine revelation for its
suppori.5 as is not easily answered. For although
this prc-exislcnt state may not be expressly asserted
in any one text } yet it is so strongly implied in vari-
ous descriptions of the glorious character of our ex-
alted Redeemer, as is suGTicicnt to persuade a rational
mind into the belief of it ; especially i^ince the ob«
jcctions brought against it are of so little v/eight, and
p.one ofihc truths and doctrines of divine revelation,
in any measure, weakened by it ; and as the admis-
sion of k will set many difficult texts in a plain and
easy light ; and will give us a more noble view of the
necessary, important, and exalted character of the
ilcdccir.cr, than the contrary supposition \vill easily
admit of : which consideration is in itself, no con-
'.empiible argument in proof of it.

Union to, and communion with God is essential to
the well-being and blessednes of created and rational
nature. This is a truth too evident to need proof.
And it is not much less evident, that such a mediator
of access to God as the Lord Jesus Christ is descri-
bed to be, i^ necessary as u foundaUou of, a:::! ft jr.cth ■
1*

vi PREFAClK.

od to bring about and accomplish this union with
God, among all rational creatures. And if created
nature stands in need of such a mediator of access, it
•\vill follow that this is the case of the highest, as well
as of the lowest rank of rational creatures : all which
is strongly implied in that connexion and relation be-
tween the Son of God, and all things visible and in-
visible, so often mentioned in the sacred scriptures.
And if the creator*of the universe is uniform in all
his works, it will lead us to suppose, that as God, be-
fore he formed man to be lord of this lower world,
first prepared an habitation for him, in creating this
earth, and filling it with vegetable and animal life ;
so he also provided for the well-being and blessed-
ness of all his rational creatures, before he brought
any of them into existence, by this mysterious union
of the created and uncreated nature of the Son of
God ; which will lead us to understand that text in
its most plain and literal meaning, where Christ styles
himself " The beginning of the creation of God."

To suppose the union of the created and uncreated
nature of the Son of God, did not commence till his
incarnation, when he was made flesh and dwelt among
\js, easts great obscurity upon all such texts as point
out his connection with, and relation to all orders of
rational creatures, even the angels of light, as well as
the children of men, who are gathered together into
one in him ; and brings down the mediatorial char-
acter so low, as to confine his influence in that capa-
city, merely to the fallen race of Adam j which is a

PREFACE. \4i

low, and diminutive character, compared to that
which our Redeemer appears clothed with, when we
consider him as a mediator of access to God for all
rational creatures throughout the whole system ;
which with strong evidence appears to be the doc*
trine of divine revelation. Indeed, we should not
have needed a Redeemer to save us from the curse, if
we had not violated the divine law. But does it
hence follow, that the original natural distance be-
tween God and man, was not so great, but that man
was capable of enjoying all necessary union and com-
munion with God, for securing his safety, and com-
pleting his blessedness, v/ithout assistance from such
a mediator as Christ is described to be, in the gos-
pel ? Such a conceit must surely arise from too low
conceptions of the Deity, and exalted notions of the
creature. There are but few truths which appear to
the rational mind in a stronger light, than that of our
necessary dependence on God. And if in connexion
with our necessary dependence on him, we consider
the infinite distance between God and the creature,
modesty w^juld teach us at least, to acknowledge the
propriety, if not to gee the necessity of a mediator of
access to him, as the way in which our interest in
him might be secured, and the enjoyment of him
obtained. Some have expressed themselves in
bold and strong terms, concerning Adam's right
which he had. in his innocent state, to expect favor
and protection, and even perfect blessedness, at the
hands of his creator j considered merely as an inno-

Viii PREFACE.

cent creature. But in harangues of this sort, we ai'e
apt to forget that God had as much power over him,
as the potter has over tlie clay, who of the same
himp, makes one vessel unto honor, and another to
dishonor ; which, if true, might teach us that an in-
nocent creature, considered merely as such, cai>;
properly speaking, have no right or title to any good
thing, nor make any challenge or demand upon his
creator. All right or title that any creature can have
to any good thing at the hand of God, must be the re-
sidtof some condescension on God's part, in making
a covenant of grace with his creature, and tr€ating
him as a probationer. There is no other conceivable
^»vay in which a creature can plead any title before
God. And the experience we have already had of a
nrobatioii-state, under both the first and the second
corcnant, might be reasonably supposed sufficient to
convince us of the usefulness and propriety of a me-
diator, even in our best estate. And for the same
reason we ought to acknowledge the propriety and
usefulness of a mediator to every rank of rational
beings, how many, or how noble soever we may sup-
pose them to be.

How greatly does it enlarge our conceplions of the
glorious, and exalted character cf our divine Re-
deemer, when we consider him as the beginning of
th^ creation of God, the nrst-born of every creature,
and the universal mediator by whom every order of
rational creatures throughout the whole system, en-
joy access to God, and communion with him j Jibove

PREFACE. ix

what our views of him will be, if we confine his me-
diatorial influence to the single race of fallen Adam ?
Especially when we turn our thoughts upon the
countless number of the several and different ranks
of creatures which are to be found among the works
of the great Jehovah. How countless and innumera-
ble are the number of worlds which God has made I
If we may give credit to modern astronomy, which,
as it is founded upon the mathematics, that of all sci-
ences, is the least liable to deceive, clearly discovers
the number of worlds that God hath made, to exceed
our most lively imagination. Our Solar System con-
tains six primary Planets, one of which especially, is
more than an hundred times as large as this earth ;
and there are ten secondary planets like the moon,
which accomplish their several revolutions round the
primary ones, as they do round the sun. So that
there are no less than sixteen worlds included in our
solar system, all receiving their light and heat from
the sun.* Add to this, the late transit of Venus
across the sun, has discovered a small satellite or
moon attending that planet also, which, by reason of
its situation between us and the sun, escaped the ob-
servation of the ancients. Such also as have been
accounted as spots in th-^ sun, arc more rationally
supposed to be less planets revolving round the sun
in less circles. And even the sun itself, the source
of light and heat to the whole system ; although vul-

• This work was written previous to the late discoveries
in AstronoKiy.

3t PREFACE.

garly accounted a great mass of fire, is much more^
reasonably esteemed an electrical machine, which is
very consistent with the supposition of its being
well replenished with rational inhabitants, capable of
knowing, glorifying and enjoying the great God of
the universe. Instead therefore of sixteen, there
may be sixty worlds included in this Solar System.

Some will say, who knows of inhabitants in any of
these planetary worlds ? I also will ask, who has any
reason to doubt of it ? Was not God as able to create a
race of rational beings in them, as he was to form man
on the earth ? The only reason why any can doubt of
there being inhabitants in the planets, is because they
cannot conceive how God should be sufficiently great,
good and powerful as to make so many worlds, fill
them with inhabitants, and exercise a constant kind
providence over them. The only objections we can
bring against it, arise from our too low and mean con-
ceptions of the incomprehensible Jehovah I Tis true,
we read, these lights were set in the firmament for
signs, and for seasons, and for days, and for years.
T/iat ?s, these, are the purposes for which they were
to serve this earth. But does it therefore follow that
these are the only purposes for which their maker de-
signed them ? Why should they not be replenished
with animal and rational life, as well as this earth,
when many of them are much greater, and as well
formed for such a purpose ? Nor is conjecture all that
may be pleaded in this case. For the apostle express-
ly tells u^ that all things visible and invisible were

PREFACE xi

made by Christ, and for him. But in what seiwe can
the planets, which are certainly included in things
visible, be said to be made for Clu-ist, especially con-
sidered in his mediatorial character, which is the
point the apostle is there discoursing upon, unless
there are dwelling in them, some rational inhabitants,
between whom and God, Christ performs the office
l^a mediator ? Many other texts also might be al-
ledged to the same purpose, which carry in them a
strong implication, that the planetary worlds are stor-
ed with rational inhabitants, all gathered together in-
to one, in Christ, and united to God through him.
Contemplations on these things tend greatly to en-
large our conceptions, and exalt our thoughts of the
great God, and of his son Jesus Christ, the universal
mediator. i^

It will aerve the same valuable end to turn our at-
tention to tlie stars, whose number is a countless mul-
titude. Such as are visible to the naked eye, are in-
deed a great multitude ; and yet, these are compara-
tively few to the number which become visible by the
assistance of glasses. Now these stars being consid-
icred as so many suns in the centre of as many systems
of planetary worlds, each of them as numerous as
cur solar system ; it will cause the number of worlds
that God hath made, to increase beyond the stretches
©f the most lively imagination. How amazingly ex-
tensive are the dominions of God, the inexhaustible
fountain of existence, who counteth the number of
(he stars; and calleth theift all by their names I This

xii PREFACE.

should teach us to veil our faces before him, and
adore the infinitely incomprehensible author of nature,
and fountain of life.

It is truly surprising to see the boldness of some
conceited mortals in their arraignment of God, in his
v/orks, in his laws, and in the discoveries which he
hath made of himself to us, in his word ; particularly,
in denying, and even bantering the mysteries of the
Trinity^ and the incarnation. Must these things be
denied because we cannot comprehend them ? The
smallest parts of God's works contain mysteries that
we cannot understand. Where is the philosopher
that can explain so small a matter as muscular mo-
tion, a power daily exerted by the most contemptible
insect ? How then shall we be able to comprehend
the nature and manner of the existence of him who
has displayed but part of his perfections in the forma-
tion, preservation, and government of such a countless
multitude of v/orlds ?

When we turn our thoughts upon the incompre-
hensibleness of the Almighty Creator, it should teach
us to think and speak with modesty, concerning his
moral government, in suffering sin to take place a-
mong his creatures. The introduction of moral evil
is confessedly attended with some dilTiculty. But
let it be considered that a state of probation must ne-
cessarily be such in the nature of it, as to admit of a
possibility of sinning. For unless the state of trial
be such that it is possible for sin to take place, there
can be reallv no trial of the obedience of the creature-

PREFACE. xiu

If then, a possibility of sinning is essential to a state
of trial, where is the ground of admiration, when we
find sin has in fact, took place among God's crea-
tures ? If the state of trial in which the creature is
placed, is such, that humanly speaking, there is a
greater probability of sinning, than of standing, it will
confessedly bear hard upon the wisdom and goodness
of God. But when the prospect of standing is equal
to that of falling, it cannot be denied to be a fair trial.
And if the prospect of standing, is much greater than
that of falling, as was the case with our first parents
in their trial under the first covenant, we have rea-
son to acknowledge divine wisdom and goodness ap-
pearing in the constitution, altho* the event was that
man fell.

In opposition to this, some may alledge an argu-
ment from facts. Angels did fall, and the human
race have fallen ; which are all the creatures we know
of ; therefore we have reason to conclude from these
facts, that the state of triid under which both were pla-
ced was such as to render their falling the most pro^
bable event.

To this I answer, we are not at present, under a ca-
pacity to form a judgment from facts. 'Tis true,
the first human pair did fall, and some angels have
fallen : But when we lift up our eyes to the starry
heavens, thousands of millions of worlds present
themselves to our contemplation, doubtless well re-
plenished with rationdl inhabitants, in none of which,

ftK" what yet appears, has sin taken place. Among all
o

xiv PREFACE.

these, our world, as far as we at present know, is the
only one in which sin has entered- And if a possi-
bility of sinning is essential to a state of trial, why
should it be thought strange that one world among so
many millions, should be tainted with it ?

Another objection that some may have against the
following discourse, is, that it tends to weaken the ev-
idence of the divinity of our Savior, as it leads us to
apply many of those texts to his mediation, which
Trinitarian writers have improved for the evidence of
his divinity ; and thus tends to undermine that gospel
mystery. And I readily grant, the following trea-
tise will naturally lead us to explain many texts, as
speaking of the mediatorial character and influence of
the Lord Jesus Christ, which have been by some, un-
derstood as a proof of his God-head. But instead of
weakening, this discourse tends to confirm the truth
of these revealed mysteries of the Trinity, and the in-
carnation ; for they evidently iie at the foundation of
the brief system here advanced, and are the chief cor-
ner stone on which it rests. Gospel truths have ma-
ny times suffered by the injudicious conduct of their
friends, in their improving m.any texts in proof of
them, which altho' the expressions detached from
their connexion seem to favor them, yet when duly
examined, will appear to have another meaning. And
when it is found, that many of tL.ose texts which are
brought in proof of the doctrine of the Trinity, upon a
fair examination contain a different meaning ; they
will be ready to conclude that all other texts brought

PREFACE. xy

in support of that truth, do likewise really mean some-
thing else, provided we could hit upon their true in-
terpretation. But if no texts were brought in proof
of the doctrine, but such as plainly speak to the point>
and can fairly admit of no other interpretation, many
of the triumphs of the adversaries would have been
prevented. The doctrine of the Trinity, and of the
divinity of our Savior, are points plentifully attested
by texts which can have no other construction put up-
on them. I will mention one, John. i. 3, " All things
were made by him." If any should say, that God
created the Logos with such noble powers, that he
was able to make the world, which is the common
Socinian evasion ; I will affirm such men use words
withoat ideas. It is by the works of creation we know
there is a God. As says the apostle, Rom. i. 20, " For
the invisible things of him from the foundation of the
world, are clearly seen, being understood by the
things that are made, even his eternal power and God-
head." If these words are true, the truth of which is
established both by the light of reason and divine rev-
elation ; and if the Logos did create the world, as is
expressly said ; tlicn we have, in the works of crea-
tion, the convhicipg evidence of his eternal power
and God-head ; which is the highest evidence we
can have that there is a God. If therefore God cre-
ated the Logos vrith such noble powers that he was
capable to make the vrorld ; it is but saying in other
words, ''''''' ^-'''' God ca?i 77mkc another. Therefore,

xvi PREFACE.

besides the absurdity of a created God, the Deis^
the Arian, or Socinian, will be obliged to give up his
creed, by his own argument ; and to embrace that of
Polytheism, or Atheism? between which there is not
much to choose.

VIEW OF DIVINITY, c^c

I. CORINTH. XV. 21,22.

Jt*'or sinct by man came deaths by man came 'aho the
rosurrcction of the dead. For as in Adam all die,
fven so in Christ i^hal6 all be made alive.

AlTFIOUGH the apostle here treats of the doc»
triue of the resurrection of the dead with a special
reference to the s.iints, yet il is manifest he does not
mean to confine it to such ; for all both good and bad,
shall be raised from the dead, in the last day. " Ail
that are in their graves shall hear the voice of the
Son of God, and shall come forth, they that have done
c^ood, unto the resurrection of life ; and they that
have done evil, unto the resurrection of damnation.'^
The apostle speaks of the resurrection of the dead
in the text, in such general terms as to include all
jn-inkind. '' As in Adam, alt. die; so in Christ
shall ALL be made alive." And it is evident .that the
resurrection of the wicked is the fruit of Christ's
purchase, as well as that of the righteous ; for all
those that died in Adam, are made alive in Christ.
'' For since by man came dciith by man came also
the resurrection of the dead." Tiie ruin of mankind
by Adam, and their recovery by Jesus Christ, are ve-
I'y iiueresting subjects here set before us; ca(;h oi
which I purpc>«e to consider.

2»

18

The ruin of mankind by the fall of Adam, first de-
mands our attention.

The ruin brought upon us by the apostacy of our
first parents, is a matter which should be carefully
looked into, that we may entertain just thoughts of
that divine constitution under which we have fallen
into an estate of sin and misery, and may truly know
what our fallen state is. We are prone to entertain
very dishonorable thoughts of God, on account of
those covenant transactions with our first parents
whereby we are involved in a state of sin and misery
through their apostacy. But if we carefully look
into that matter, and view it in the light in which it
is set before us in the word of God ; we shall see
reason to acknowledge that the dispensation under
which God at first placed man, was not only just, but
very wise and gracious ; although Adam by his mis-
conduct under it, brought ruin upon himself and his
posterity. And for a distinct view of these things, I
shall consider,

I. The state in which man was at first created.

II. The covjenant transactions of God with man in
his first estate.

III. Ihe fall of Adam, and the state into which he
thereby brought himself and his posterity.

I. I shall inquire into the state in which man was
at first created.

In the beginning, God created man in his own im-
age, and after his likeneas. Man was made a little
lower than the angels : yet he was made perfect in his
iind. His natural faculties were wisely suited to the
state which his Maker designed him for, and every
way fit for the performance of the duty which God
required of him. And full provision was made for
Ms being completely blessed in the favor of God, and
in the enjoyment of him

The perfection of man in his first state, consisted
in his being made in the image and after the likeness
?5f God. And it will greatly help us in the knowledge

19

of the true charactei- of man, to get a clear and dis-
tinct view of this divine image, or wherein it consist-
ed ; because that is a leading point, and will greatly
assist us in our after inquiry, as will appear in the se-
quel. But our present subject makes it necessary to
consider this divine image, more especially as it is of
a moral kind ; of which I would give this general
description.

The moral image of God in which man ivas atjirst
created^ is the imfiression of such a likeness to God^
that man might be said to be conformable to him in all
moral respects.

This image and likeness of God on the soul, has a
respect both to the communicable, and to the incom-
municable perfections of God. We cannot form just
conceptions of this divine image, unless we take into
our idea of it a correspondency, or agreement of soul
with such incommunicable perfections of the divine
nature, of which there can be found no proper like-
ness, or real resemblance in the creature. What I
here mean, is an answerableness of the frame of our
hean towarcs God, as a being of infinite perfections,
the original, independent, and all-sufficient fountain of
being and blessedness.

I shall be here liable to be charged with an impro-
priety* for speaking of a likeness, where there is not
nor can be any real resemblance. But it must be re-
membered that image or likeness is often spoken of in
such an extensive sense, as to include any thing
whereby the properties of a being arc represented,
expressed, or shadowed forth. And if the proper-
ties of an infinite being are expressed or represented
by a finite, limited creature, it is evident that it must
be by way of correspondency or agreement. The
moral image of God therefore on the soul of man,
cannot be called complete, unless wc take into our
idea of it, a correspondency, or agreement of the
frame of our heart with those infiniie perfections of
the divine nature, of which there can be no proper
likeness, or direct resemblance j as well as a con-

20

I'ormity to him in Wis moral attributes, or imitablc
and communicable perfections. And this answera-
blcncss of soirl to these incommunicable perfections
of the divine natiu'e, is an essential part or property
of the image of God, in Avhich man was at first crea-
ted. 1 will illustrate my meaning in a few particu-
lars.

1. Our likeness to God in this respect, includes
an entire drficndcnce on liim^ answerin^^ to his being
the fountain of life and blessedness. All ihe several
parts of the creation are dependent upon the same
power to preserve and uphold tliem in being,
which first gave them their existence. But the de-
pendence which I here mean, is not a natural and
necessary dependence ; but it is a dependence of a
moral kind, in which the soul is active and voluntary.
It is a dependent frame of heart, in vv'hich the soul
feels and- acknowledges its dependence on God for
bchig and for blessedness, in the way of hope and
tr«st. This temper of mind was lost by the fall. A
sinner under a consciousness of guilt, feels afraid to
trust himself in the hand of God. He would choose
to have the pov/er of securing his own v/ell-being in
his own hands ; but is fearful of trusting God in this
case. He has such jealousy of God upon his
mind, that he fears God will not do so well for him,
as he could do for himself. But when the divine
image is again restored to to the soul by redeeming
grace, this dependence on God is not only seen, but
chosen and delighted in. Under a believing view of
the divine perfections, the soul yields itself up into
the hand of God, with full trust and confidence in him
as an ail-sufficient God. The soul chooseth to
rely on God, and him alone. In this dependent
frame of spirit, there is a corresponding agreemen':
and answerablenessof soul to the independent all-suf-
ficiency of God ; and it is one essential property of
that original conformity to him, in which the divine
image on man did consist.

21

2. This original conformity to God includes full
complacency, delight and vesting of soul in him, as
an all-satisfying portion corresponding with his in-
finite glory and amiableness. The infinite periec-
lions of God render him a being Vvorthy of supreme
love and delight. And this delight, complacency
and resting of soul in God, is that lelicity vi^hich was
originally intended for the human mind, which would
reader it completely blessed. Thus to delight in
God, is. in its own nature, an appropri:ttiDg act ;
therein the soul interests itself in Godv as its God ; a
God in whom it is interested, and to whom it h.as ac-
cess. This is what is piincipdsy meant by the en-
joyment of God. Where thei e is no interest, there
can be no delight. Psalm xxxvii. 4, " Delight thy-
self in the Lord, and he shall give thee the desires of
thine he«rt" Indeed, in some of those exercises of
soul which are included in the general notion of love,
there is no special interest implied Thus, we may
think honorably of, and highly esteem a person, as be-
ing truly excellent, in whom we can have no interest.
The devil may fitly think of God as a being in him-
self truly glorious and infinitely excellent, although
he is forever shut out from all interjist in him. But
such exercises of love as are styled complacency and
delight, in their own nature, imply an interest in him,
and access to him. This delight in God is a temper
of mind corresponding with the infinite glory and
amiableness of the divine perfections ; and is a very
material or principal property of that image of or
conformity to God, in which man was at first crea-
ted.

3. Intire subjection to the will of God, answering
to his ?.bsolute authority, is also necessary, that v»e
may bear his image, or be conformable to him.
God's right to govern his creatures is very plain and
indisputable. And that there may be a correspond-
ing agreement with this divine prerogative, it is
nccess.iry there should be in us, a complete and
imreserved submission of soul to his will ; a read-

2^

iness of mind to give ourselves up to his will in all
things.

These particulars may suffice to illustrate my
meaning, or shew what that conformity to God is,
with respect to his incommunicable perfections,
which is necessary to consiilute th-?. divine likeness
on the human soul. This dependence on God, this
complacency in him, and this subjection to him are
essential properties of it. For although there cannot
he in a creature, any direct and proper likeness to
those iniinite excellencies and perfections of God, to
which these exercises of soul refer; yet the impres-
sion of the image of God on tl.e soul, necessarily im-
plies such a moral agreement with and conformity to
him, in these respects.

And as tb.e image of God in which man was crea-
ted, did include such conformity to him with respect
to his incommunicable perfections ; so it also in-
cluded a likeness of God with respect to his moral at-
tributes, or imitable perfections. The moral attri-
butes of G«d are his holiness, justice, goodness, Sec.
And with respect to these, our nature is capable of
bearing his proper image, or more direct likeness.
And when God made man in his own image, and af-
ter his likeness, there was the resemblance of his
Maker in all moral respects to be seen in him. Man
was made capable of the service of God; not only
with respect to his natural faculties ; but this liis nat
lure WMs made with an aptness, promptitude or read-
iness for all holy and upright exercises, in perfect
correspondency with God ; with no jarring tenden-
cies, con'a'cuy inclinations, or even reluctance with
respect to his acting in complete conformity to the
divine perfections. Herehi consists the m.oral im-
age of Ciod in which man was created.

Thes;e observations may suffice to give us a brief
and general view of that moral image of God in
which man was at first formed. And by attending to
this likeness cfGod, we may learn the general na*
nire of that service or duty which God required of

him. For the image of God on the soul is the same
as the law written on the heart. It is the same thing
set forth by different expressions ; or the same ob-
ject viewed in different points of light. And there-
fore by attending to the image and likeness of God
in whi^h man was at first created, we may clearly
gather this general description of the moral law, or
the bonds of duty which man was under to his Maker
by the law of his creation : viz.

The duty required of man consisted in maintaining^
exercising and exji^essing this divine image or like"
ness of God^ in the several actions^ and on the various
occasions of life.

In this view of the case we most readily obtain
clear and distinct ideas of those natural obligations to
our Creator, which, with propriety have been com-
monly styled the moral law. And by attending to
this view of it, we may see the natural consequences
of sin. Man by sin forfeited his whole interest in
God. The natural penalty oi this law excludes sinning
man from all access to God, and restrains and shuts
him out from all dependence, hope, trust and enjoy-
ment of God ; and shuts him up under wrath. Hence
ariseth moral depravity and total inability, as I shall
shew in the sequel.

The duty of man in his primitive state consisted in
exercising this dependence on God, this complacen-
cy in him, and subjection to him, with purity and up-
rightness, truth and faithfulness. Herein he would
exercise, preserve and express that likeness of his
Maker which was his original excellency and per-
fection. By this God would have received that hon-
or and glory from man v/hich was required ; and
man's interest in the love and favor of God would
have been preserved

There was then no separate interest between God
and man. God's interest is the display of the glory
ot his i£,reat name ; and it was the interest of man to
exhibit a display of the glory of his Creator. This was
his interest^ his happiness, and his duty. Herein he

^4

did both glorify end enjoy God. In this stale there-
fore, man could not act inconsistent with the glory of
God, without acting at the same tinme inconsistent
with his own happiness. There was a perfect union
with God, in the motives and springs of action which
belonged to his nature. His love of God, and re-
gard for the divine honor and glory, and his love and
regard for his own well-being, all influenced the same
way, and tended to the same thing, m this union
with God consisted the life of his soul, or what we
call spiritual life. As the natural life of man con-
sists in the firm and healthful union of soul and body,
so spiritual life consists in this full and perfect moral
union with God. and as natural death consists in
breaking up the union between soul and body ; so
spiritual death consists in breaking up this spiritual
union between God and the soul. And that moral
depravity, and corruption of nature which is in fallen
man, consequent upon his breach of union with God,
may, not improperly, though figuratively, be styled
The putrefaction of the soul. The soul of man in his
first state was in perfect health and vigor, no ways
diseased, tainted, or vitiated ; but was every way fit
and in readiness for perfect obedience to the divine
will ; for full communion with God, and complete
blessedness in the enjoyment of him. But yet, this
life of the soul was not so essential to the nature of
man but that it might be lost ; and yet, his natural
faculties still remain ; as is evident from sad and
daily experience. The commission of sin in any one
instance would be destructive to the soul ; because
guilt v/ouid break up this union Vt^ith God ; it would
divide the soul from God, and cast it out of his favor,
and bring it under his wrath. For all those consider-
ations which show it to be the duty of man to yield
obedience to the will of God, do equally show, that
sin forfeits God's favor, and deserves to be punished
with the executions of hh wrath. This spiritual life
therefore was what man enjoyed in his primitive
sl;ate, in dependence on God ; he was dependent on

25

liim for the preservation and continuance of it : it
was to be preserved by maintaining communion with
God, in v/ays of obedience to his will. It was by
maintaining communion with God, and enjoying the
bright and near manifestations of the divine glory to
the soul, that this spiritual life Avas to be preserved
in its vigor and activity. We find by common expe-
rience, that the activity and vigor of our heart to-
wards any object whatever, very much depends upon
the presence of the object with the mind. When an
object is present to immediately affect our senses, its
influence on the heart will be greater than when it is
present only by remembrance and reflection. And
in this respect, human nature was very much the
same in its original state, as it is now. And this
shows, how necessary it was for man in his state of
perfection, to maintain nearness to God, that he
might preserve his love, delight and complacency in
God, and the vigor and activity of soul in his service.
If we now have a strong regard in our heart, and
close union of affections to any particular object ; yet
by long absence from it, and unthoughtfulness about
it, our attachment to it v/ill languish and decay. And
in like manner, the vigor of soul, and union of heart
with God, which were in man in his original state of
perfection, were to be preserved by constant commune
ion with God ; otherwise they must have languished
and decayed, as is evident from tl^e limited, depend-
ent frame of our nature.

Attention to these things makes it manifest, that
although man held his original state of perfection in
dependence on God ; yet there was something for him
to do for the preservation of it. It was necessary for
him to improve his interest in God, to keep near to
him, and maint-un communion with him ; that by
abiding in the sun-shine of the divine glory, the rec-
titude, life and vigor of his soul might be preserved.
For as man was made capable of volujitary action^ it
is cvid>_nt that he might so behave as to withdraw
from God, turn off his attention from tlie divine glo*
3

26

y^^ lix his view upon some creature ; and in that way^
fall under the influence of the creature instead of
God. Or in other words, he was cafiabLe of sinning.

And as the human nature is thus capable of dc-
icctioai, so it was equally capable of receiving such a
confirmed state ot rectitude, as never to be liable to,
or in danger of falling from it. For so long as man
continued under the full sun-shine ol the divine glory,
it is not supposable that his heart should fall under the
influence of any creature's vanity, or sinful enjoy-
ment. Therefore by being put iiito such a state, in
"^vhich he should be constantly incircled with the
bright and full display of the> divine glory, it would be
an effectual security of his preservaiion, and an un-
failing source of his blessedness. Hence that confirm-
ed state in glory which is now hoped for by the belie-
ver, is represented by our Lord, under such figurative
expressions as intimate this special preserving and en-
livening influence of the divine presence with them.
Hev. iii. 12, " Him that overcometh, will 1 make a
pillar in tlie temple of my God, and he shall go no
more out." And to the same purpose, the glory of
the New-Jerusalem is thus described, Rev. xxi. 23,
" And the city had no need of the sun, neither of the
moon to shine in it : for the glory of God did lighten
it, and the Lamb is the light thereof." It is by liv-
ing in the full streams of the divine glory, from
which " They shall go no more out," that will secure
them in the futiue state, from being ever liable to
fall from it. The confirmed state in eternal lite and
blessedness, which is the promised portion of belie-
Ters, consists not in any thing that is inherent intfteir
nature, or that is put into them by divine grace : but
they will hold their everlasting blessedness, in con-
stant dependence on God. God himself undertakes
for them. He is their security ; and has promised
" To be with them, and to be their God." It will
be the full enjoyment of God in tliat world of glory,
which will be the constant preservation and support
of tlieir life, and unfailing source cf their blessed-

^7

-ness. And as such is the nature of that confirmation
in glory which the believer shall receive in the fu-
ture state ; so this confirmation is what the human
nature w«s at first made capable of. But this is a
privilege which is not necessarily connected with
that state of perfection in which man v/as at first cre-
ated. God made man capable of preserving his bles-
sed state, by acting uprightly : but to undertake for
him, to secure him from a iiabieness to depart from
God, by the effectual manifestations and communica-
tions of himself to man, is what God was not obliged
to do. Such protection is to be looked upon as a spe-
cial favor, flowing from free and sovereign grace, in
whatever manner, or upon what conditions soever it
is granted to a creature.

Man being made such a noble creature, in the im-
age and after the likeness of God, v/ith suiiicient abil-
iiies and advantages to preserve this perfection of his
nature by an upright and faithful conduct ; and capa-
ble either of a defection from it by the conimissiou
of sin; or of being confirmed in it by the grant of
special favor from God ; therefore he was a creature
capable cf. and suitable to be put irito a state of trial,
that he might act as a probationer for life or death l
U) be cast out of the favor of God if he sinned, and
receive the punishment due to his offence : or to be
confirmed in a state of peace and favor with God, as
the reward of his obedience, if he proved faithful un-
der a proper trial. But then it is manlfesr, this
whole matter rcspectini^ man's trial, is what v/holiy
depended upon the sovereign pleasure of God ; what
kis state of trial shonhl be— hov/ long it should con-
tinue— and Vvhat should be the reward.

God migh;t have retained man as a probationer for
his favor, in the state in which he was created. In
which case, all that the lav/ of nature, that is, the
7iioral laivs would have given him reason to expect at
the hand of God, was no more tlmn a continuance in
well-being so long as he remained faithful. He could
have had no claim to £!t}' reward fpr his obedience j

28

but would have been liable to sin, whereby he would
have deserved death. He could never have deserved
a confirmed state in life and blessedness by obedience
to the moral law ; for perfect obedience was no more
than God*s due from him ; by yielding of which, he
could never make God his debtor. For if he had pre-
served his integrity for thousands of years, he must
still have confessed, that he had done no more than
was his duty to do. And after all, he would still re-
main liable to full into sin ; and thus lose his happjr
state.

Or if God had been pleased, in the sovereign rich-
es of his grace, to set a limited time for the trial of
man's obedience ; and had given liim a promise, thy.t
if he continued faithful till the time appointed, he
should be confirmed in his state of rectitude and bles-
sedness, as a reward of his fidelity ; yet still it must
depend upon sovereign grace, as to the length of
time the trial should last — how extensive the trial
should be, as to the various branches of duty — and
how great should be the reward of his obedience :— -
"Whether it should be merely a confirmation in his pre-
sent happy state ; or receive vsiy «uMiliwii-di privileges
Livl bICbsmgs. In this case it is manifest, that God, by
assigning such a limited time for the trial of man's
obedience, and subjoining the motives of promises and
threatenings, would have so far changed the tenor
and form of his government over m.an, as that his law
would put on the form, and partake of the nature of a
covenant. And if God had put man into such a state
©f trial, undersuch a covenant-dispensation ; he might
have justly extended the limits of the trial of his obe-
dience to the whole compass and matter of his duty,
and insisted upon having the perfection of his obe-
dience to the whole law, brought to a trial in every
branch of duty, as the condition of the promised re-
ward. And he might have confirmed and enforced
this covenant with this stria threatening ; " Cursed
is every one that continueth not in all things which
are written in the book of the law, to do them.-

39

Sucli a state of trial as this, would have jujtiy been
esteemed a great favoi', granted by God to his crea-
ture iivdn. For IicreLy uo obedience would have
been laid upon hiir., more than was his duty before ;
he would be no more liable to fail into Min, than lie
would have been, if no such covenant had been made
with him : But iiereby advantac^cs would have been
put into his h'einds of obtainins^ a connrmation in his
happy state, which is a privilege he could not have
been entit-led to without sucii a covenant.

But God's treating with man in a covenant form,
as a probationer for rewards and punishments, is a
TTiatter wliich wholly depends upon his sovereign
pleasure ; therefore we must be determined in our
senuments about it) by the light of his word.

II. I pTocced to consider the covenant-dispensa-
tion of God to our first parents, in the state in which
they were created.

Closes has told us, that tlie I^ord God planted a gar-
den in Eden, into which he puttlie man whom he had
made, to dress it, and to keep it. In tlrls garden," The
Lcvd God caused to grow out of the ground, every trec-
Ihat is pleasant to the sight, and good ibr food : the
tree of life also in the rnidst of the garden, and the tree
of knowledge of good and evil. And the Lord God
commanded the man, saying, Of every tree of the
garden thou m.ayest freely eat : but of the tree of
knowledge of good and evil, thou shalt not eat of it :
for in the day that thou eatest thereof, thou shale
surely die." This is a very short and concise ac-
count of this first covenant-dispensation : and yet, il;
is the fullest and most particular of any that God hath
given us in his v/ord. Doubtless, these things were
more fully expressed to our fust parents, than Moses
has here recorded them. And although this short
account is not full enough to sadsfy our cariosity in
several inquiries that may arise in our minds ; yet, it is
sufficiently fulij to give us all that knowledge of the.'^e
tilings v.'hich Qiir present circumstances require,

3*

30

We may here observe, that two trees are particu-
larly mentioned, by way of distinction from all the
rest ; the tree oflife^ and the tree of knowledge of good
and evil ; with a special command, more especially
respecting one of them. As to the tree of life, we
know but little more about it, than what is intimated
to us by the name by which it is called. But as it is
here mentioned in connexion with the tree of know-
ledge of good and evil, it is sufficiently plain, that as
by their eating of the fruit of the tree of knowledge,
they were to become subject to death ; so, by a prop-
er use of the tree of life, tjiey were to secure their-
title to life and blessedness ; although the particular
manner in which our first parents were to make use
of that tree is not expressly told us. This seems
plainly implied in the reason assigned for driving
them out of the garden, *' Lest he put forth his hand,
and take also of the tree of life, and eat, and live for-
ever." These two trees seem to have been appoint-
ed as sacramental tests, in this covenant : the tree of
life, as a sign or pledge of the favor of God ; and the
tree of knowledge prohibited upon pain of death. As
to the tree of life, it is not necessary for us to know
more about it ; since the event was, that our first pa-
rents did fail ; and that way of life is now forever
done with : But with respect to the tree of know-
ledge of good and evil, by eating of which, our first
parents broke covenant with God ; and involved
themselves, and their posterity, in a state of sin and
misery ; it concerns us carefully to attend to it.
Several things relating to it should be carefully ob-
served.

1. Death ivas exfiressly threatened only for the sin
of eating of the fruit oj the tree of knowledge of good
and evil. There was no express declaration* that
they should be liable to death for any other sin, or in
any other way. Indeed, the wages of sin is death, by
the moral law ; and every other sin (had they been
guilty of it) would have deserved death, as well as
ihis. Biu as the threatening of deiith is limited to

31

this sin in parth;ular ; it shows the limitation of the
trial of the obedience of owr first parents. The
whole trial of their obedience was confined to their
conduct with respect to the tree of life, and the tree
of knowledge of good and evil. And this implies
the special protection which God would exercise
over them, while that state of trial lasted, that their
innocency should not be endangered, by their falling
into temptation to the commission of any other sin.
This special care and watchfulness of God over them,
in that state of trial, seems to be intimated by his
putting them into the garden of Eden. God did not
leave them to the wide world, nor suffer them to be
tried in any other matter ; no other temptation could
then approach them, whereby their innocency could
be endangered. And herein appears the rich grace
of God, in this first covenant-dispensation to his crea-
ture, man. If God had been pleased to have prom-
ised life, as the reward of his obedience, for any lim-
ited time ; yet, he might justly have appointed to
him, to pass through the trial of his obedience, in the
various branches of duty required in the whole law ;
in many of which, he would have been as liable to
have fallen into sin, as he was in this particular point
expressly mentioned. ^ Yea, the command which
prohibited him from eating of the forbidden fruit,
seems to have been the most easy precept that could
have been devised. And consequently, man was put
under all imaginable advantages for obtaining divine
favor. If it was proper, the obedience of man should
be tried at all, surely, such a light trial as this, was
the most gracious and favorable that could be propo-
sed. And yet, the whole trial of man's obedience^
for life or death, lay in so narrow a compass, as far
as we have any account about it in the word of God.

Although the event shows, that we are brought in-
to an estate of sin and misery by the breach of the
first covenant ; yet, no blame can be cast upon Gody
nor fault found with the covenant. For man would
have been as liable to have sianed against the moral

32

law, which is the law of nature, if It \md remained iu
the mere form of !avv ; as he was, to bin a^^aiiist it
"wiien it was cast into this covencmt form ; yea, and
much more liable ; for here was but one single pre-
cept upon wl.ich his obedience was to be tried :
wherc.s, if God had not made this covenant with
him, but had left him under the law in the state in
which he was created ; the whole law, in all the
branches of duty, would have lain before him, as the
■matter of the trial of his obedience ; against which,
he would have been as liable to have sinned, as he
was of sinning against this particular precept which
was singled out, as the special matter of hii trial ;
and death would have been his due by the law, as
much as it was by this covenant. The risk there-
fore, of falling into sin, would have been much great-
er, had it not been for this covenant ; and that, Vvith-
out any opportunity of ever obiaining a confirmed
state of life, or being entitled to any reward for his
obedience.

Although I have here represented man as put up-
on the trial of his obedience for life or death, only in
the particular precepts concerning the tree of life,
and the tree of knowledge ; yet we are not to sup-
pose, this was the whole duty he was under obliga-
tion to perform. No, the m^oral law was not set
aside ; but was taken into this covenant-dispensation,
and still remained to be to man a rule of duty. It is
easy to conceive, that a man may be made a proba-
tioner under a perfect rule of righteousness ; and yet,
that the trial of the perfection of his obedience should
be limited to a single point. INIan was under obliga-
tion to maintain conformity to God, by the law of his
creation, if there had been neither promises nor
threatenings set before him. But in this covenant-
dispensation, God subjoined a particular test of obe-
dience, adding promises and threatenings which
stood in a special connexion with this instituted test.
The constitution therefore, under which man was
xnade a probationer, was not to be considered as the

33

law merely ; but the tenor of the divme govemment
was changed so as to put on the form, and partake of
the nature of a covenant. y\nd although the fidelity
of man was not brought upon trial in every branch of
duty J yet, had he been faithful in those points where-
in his special trial consisted, to the end of his proba-
tion ; his obedience to the whole law would have
been complete ; yea, herein would have been a com-
plete trial oi man, with respect to the whole of that
image and likeness of God in which he was created.
For he would have exercised and expressed his de-
pendence on God, his complacency in him, and sub-
jection to him, with the integrity, faithfulness, trwth
and holiness which the law required : His whole
conformity to God would have passed through a prop-
er trial, although his obedience had not been tried in
every point of duty.

2. The death threatened in this covenant, is thai
death which is the /iro/ier wages of sin. The word
death, is what we are apt to confine to the body, a& if
no more was intended by it than a bodily death. But
this is far short of the import cf it, «»i4 ihat word is
used in the Bible, when the punishment or wages of
sin is thereby expressed. Indeed, the death of the
body is doubtless included in it ; but yet, it has a re-
ference to the soul as vvell as the body, and includes,
the future sufferings of the wrath of God. The
threatening was in these words : — '' In the day that
thou eatest thereof thou shalt surely die." Or as it
is translated in the m.argin, " Dying thou shalt die,"
which doubling of the expression makes it a more
strong and emphatical way of speaking, to denote
something very great and fearful ; as well a« to ex-
press the greater certainty of it. And it is evident
from the very nature of sin, that the soul must suffer
for it, as well as the body. For the soul being form-
ed, in its original make, for an everlasting duration,
it must still exist after the death of the body : but
having the guilt of sin upon it, its union with God
roust be broken up j its conformity to him defaced ;

34

and its interest in bim forfeited. All tliese are tfie
natural consequences and effects of sin. And be-
sides, it appears littinp;, that God sliould show his
hatred of sin, by inllictinjv some proper and positive
punishment upon the soul for it, above v/hat the nat-
ural effects of sin contain. Hence then, it is neces-
sary th.i.t we understand this threatening^ of death,
contained in the first covenant, to include future suf-
ferings, as well as a bodily death.

3 It appears from the express words of the threat-
ening-, that the punishment of sin was to speedily fol-
low the commission of it. " In the day that thou
eatest thereof, thou shalt surely die." It is evident
that hereby, Adam had reason to expect, God would
take speedy vengeance upon him ; and that, if he
sinned, the death threatened should be executed upon
him on that same day.

Some have supposed, if God had left fallen Adam
in that state of sin and misery into which he brought
himself by his transgression, without bringing in the
aev/ covenant by a Redeemer ; that his days would
hxxvc besn p!"^Monp;ed on thQ earth, till children should
have been born unto him ; and that, the several gen-
erations of men would have been brought into being
much in the same manner as is now the case. But
I can see no sufficient evidence to support such a
supposition, neither in reason nor scripiure. It is a
mere supposition, without evidence to support it.
This supposition makes it necessary to put a very
forced construction upon the words of the thrcc'.ten-
ing. Nor would it be easy to reconcile it to tiie glo-
rious perfections of God, that he should delay his jus-
tice, and suffer a rebe.I, after he had deserved death,
to continue in life, anc; become instrumental of bring-
ing a posterity into bei.'g, who must be involved
with himself, in the sa:-.,tL; common ruin ixnd misery.
For it is a divine precept, er.rly given to mankind,
•' Whoso slieddcth man's blood, by man shall his
blood he shed.'* One' wlio so gioes himself up to
wickedness, as to dei^troy the iivesoi" his fellow-creA-

35

Hires, is not fit to live on the earth, God himself bein^
judge ; and has therefore ordered, that the life of
such shall be taken from the earth, by the hand of
civil justice. And if this divine statute is founded
upon natural justice and equity, the same reason
would forbid the sparing Adam's life, till he should
become instrumental of bringing his posterity into
being, to be involved Vvith himself, in suffering^ the
death contained in the curse. For to suffer eternal
vengeance, Is an unspeakably greater evil, than the
mere loss of bodily life. And therefore, the sparing
Adam till, he should leave a seed behind him, would
be, to allow him to do infinitely more cvii and mis-
chief to the human race, than can be supposed to fol-
low from letting a murderer go free, although he
should repeat the same crime as often as he had op-
portunity for it. Divine justice therefore, did mani^
festiy require the speedy execution of tiie original
threatening Indeed, Godi^ now, long suffering to us
ward ; and divine vengeance is not now speedily exe-
cuted upon the children of men. But this is owing
to the interposition of a mediator ; whhout which,
such delays of justice are not reconcilable to the di-
vine perfections.

Again; if v/e suppose the days of Adam were to
be lengthened out, and children born unto hin), and
the several generations of men coming into the
world, in the succession and order of nature ; we
must suppose also, such kind dispensations and inter-
positions of divine providence tov/arcls them as there
are now, to feed and clothe them, and to bestow the
good things of this life upon them ; without which,
mankind could not subsist on the earth. Bat to
suppose this, would be to make the great governor
of the world inconsistent with himself ; and to con-
tradict that, in the language of his providence, which
he had spoken with his mouth. For such kind inter-
positions of providence really express divine good
will to miin. This is the construciion which the
apostle puts upon theni, tis their plain and muiiifetst

56

import. Acts xiv. 17, *' Nevertheless he left not
himself without witness, in that he did good, and
gave us rain from heaven, and fruitful seasons, fillinj;^
our heart with food and gladness." It is the plain
language of such a kind providence, that God has
some real good will towards us, that he is willing to
pardon and be reconciled to us notwithstanding all
our transgressions. But how inconsistent would such
providential expressions of divine favor be, if God
had no good Avill in his heart towards us, and had de-
clared, that nothing but wrath should be our portion
at his hands I

Seeing then, it is not so agreeable to the perfec-
tions of God, nor the glory of his providcsitial gov-
ernment, to suppose Adam would have lived so long
after his fail, as to leave a seed behind him on the
earth ; so neither is this supposition necessary to es-
tablish any article of faith contained in the gospel.
It i« much m.ore rational, and more agreeable to the
scripture, to take this threatening of death, contained
in the iint covenant, in its plain and ol^vious import ;
and to believe, that, had it not been for the interposi-
tion of the promised Savior, death would have been
executed upon Adam, in the day that he sinned.

And had ihis been the case, then many of those
difficulties which arise in our minds about original
sin, are taken out of the v/ay. For as to Adam him-
self, it is easy to see, as appears from what has been
observed, that it was a very gracious dispensation of
God towards him, to make this covenant with
him. Yor he was every way as well provided for,
and under as good circumstances as he would have
been, if God had not made this covenant with him ;
but had left him in the state in which he was created.
And as he was v/orse oft' in no respect : so lie was
better off in many. He had a short and easy point of
trial assigned him ; and fair advantages put into bis
hands of securing a blessed immortality.

But the greatest difficulty that attends this coven-
Sipi which God m&dt \vith our first parents, is the in-

37

eluding tlieir posterity, to stand or fall with thera,
and be equal sharers with the original transgressors,
in the fruits and punishment of their disobedience.
In this respect, some look upon that dispensation of
God, as inconsistent with the rules of moral equity.
That we should fall under the curse for the sin of
Adam, which was not in our power to prevent, and
was committed before we were born, looks incredi-
ble to some ; and it must be confessed, that it is at-
tended with some difficulties : yet I trust, the diffi-
culties which attend this doctrine, truly stated, are
not so great, but that a satisfactory solution may be
given of them ; which I shall attempt to do, under
the second general head of this discourse, when we
com.e to enquire how we are made alive in Christ.
Fov the doctrine of original sin cannot be rightly un-
derstood, by attending only to this covenant made
with Adam ; but we must also view it, in its connex-
ion with the covenant of grace, brought in by the
mediation of the Lord Jesus Christ. But 1 shall here
offer some evidence of the truth of this doctrine ; and
leave the difficuliies that attend it, to be cleared up
in their proper place. I therefore proceed to ob-
serve,

4. Thisfi.-'-st ccrvena7it ivae made =voith Adam^ both

Jor himself^ and his fiostemty. They that hold the

doctrine of the imputation* of Adam's first sin to his

* I have used the word imputation in this discourse, in
wrillng- both of orijj^inai sin, and of justification, in conform-
ity to tile common styie of Cliristian writers fur many years ;
although I have therein departed from the lang-uage of the
irispired writers, who I'.ave never used that word in treating
of either of these doctrines. I'he apostles doubtless knew
how to treat of our participation of the beuefits of Christ's
rriediation, in the most pi'oper terms : and the phrases which
they have used are, *' To be in Christ To be jrdned to the
Lord To have felloiuship with him. To be partakers of
Christ" ; and such like. Union to Christ by faith, is the
way in which our partaking of the benefits of his Ricdiatioa
is represented in tiie ji^ospel : but to use 'he word imputation
in this case, doth not so directly lead our thoughts to this

4

58

posterity, gvoiincl their belief, not upon his being
their natural lather : but upon his being appointed to
act for them in that covenant, as their covenant-head.
We suffer for the sin of Adam, not so properly be-
cause he "vvas our natural father ; for tl en, there
^vould be as much reason why we should suffer for
all his other sins, as for his first sin : yea, and for all
the sins of all our fore -fathers, as well as for Adam's
sin : but the reason Avhy his first sin is imputed to us,
is because that is the sin by which he broke that cov-
enant in which he was to act for us, as our covenanl-
head.

In that covenant, Adam was to stand a probationer
for some certain limited time, (how long is not told
us) before he should finish his course, had he been
faithful under it: But this we know : as sion as he
sinned, he put an end to all further trial. It then be-
came impossible for him to obtain life, according to
that dispensation. His death was become a deter-
mined matter. Yea, he then so finished his proba-
tion, that, accordmg to the express words of the
covenant, he w^as lo suiter death on that very day*
And, that he acted under that covenant for his pos-
terity, as well as for himself, is a truth of which there
is abundant evidence, both from daily experience, and
the plain testimony of the sacred scripture.

nnion, as those expressions do, which are used by the apos-
tles Ahhough our justification by Christ's righteousness
may be expressed^ with some degree of propriety, by say-
ing-, his righteousness is iwpuied to the believer ,• jet I can see
no reason why we should use a word to express cur recei-
ving benefits from his obedience, which will not express our
receiving the benefits of the oilier parts of his mediatorial
•work. Christ -was delivered for our tjjfences^ end ivus raised
again for our justification : yei, whe/e would be thf propi-Je-
ty of speakmg ot his resurrectionj as being jniputed to us ?

But the use of the word i7)iJ)utation has so generally ob-
tained, in speaking of original sin, and of jusiification by
faiih, that barely neglecting the use of that word, would
prejudice mar.y readers againist any thing that can be writ-
tee.

39

That Gcd hath dealt with mankind as smncrsj on
account of this first sm of Adam, is evident from un-
deniable facts.

1. 'Tis fact, tbiic for his transgression, a curse uMf.
luidupon the earth ; and upon them that dwell on it.
The sentence passed upon Adam for his transgres-
sion, was, " Cursed is the ground for thy sake ; in
sorrow shalt thou eat of it all the days of thy lile.
Thorns also and thistles shall it bring forth to thee c
and thou shalt eat the herb of the field. In the sweat
of thy face shalt thou eat bread, till thou return unto
the ground ; for out of it wast thou taken : for dust
thou art, and unto dust shalt thou return." This is
the curse which was laid upon Adam for his breach
of covenant. And it is evident, that this curse as
fully lies upon his posterity, as it did upon him. And
God, by thus extending the chastisement of hisbreacb.
of covenant to his seed, makes it manifest, that by-
divine appointment, he acted for them in that coven-
ant, as well as for himself.

2, 'Tis fact, that Adam's seed are no sooner born,
but they share in the natural evils of this present
state, pains, sorrows and distresses of one kind or an-
other, and often times with bodily death, before they
are capable of committing actual sin. But such
treatment of creatures who arc innocent and pure
from all sin, at the hand of an holy, just and good
God, must be acknowledged as unaccountable. I^or
deaih is the vjagcs of sin. Unless therefore the guik
of sin lies upon mankind, as they come into the world,
iiuch treatment of them at the hand of God, can never
be reconciled to his perfections. For sin is the pro-
curing cause of the divine displeasure. Therefore
these expressions of God's displeasure towards man-
kind, a.s soon as they are born, before they can com-
mit actual sin, contain convincing evidence of their
sharing in the sin of Adam.

5. 'Tis fact, that upon Adam's transgression, our
nrst parents were dri\en out of the garden ; they,^
xijid theip posterity were forever cut oit from all ac-

40

cess to the tree of life, and the tree of knowledge of
good and evil. Immediately upon the first transgres-
sion, that way of life was forever set aside ; and these
two sacramental tiees were of no further use, either
to them, or to thei' posterity. And as the covenant
made with Adam, was laid aside upon his sin, and a
new one introduced ; it is thereby evident, that all
trial under that first dispensation was confined to our
first parents, in whom their posterity were included.
Why also were not his children allowed liberty of a
personal trial under that dispensation ?

4. *Tis fact, that mankind are born into the worldf
in a state of moral depravity. 'Tis too evident to be
denied, that there is some moral defect belonging to
mankind by nature, which is the reason why " They
all go astray as soon as they are born," are all aliena-
ted from God, and inclined to creature-vanities and
sinful courses. If we consider what that image and
likeness of God was, in which man was at first crea-
ted ; it will appear evident that we do not come into
the world in such a state, at this day. Instead of the
divine likeness, our nature is corrupted, and stored
with the seeds of all manner of sin and wickedness ;
which is the fruit of the original apostacy, and a clear
evidence of our being included in our first parents, in
that covenant. How the imputation of the sin of
Adam to his posterity, should have such a depraving
effect upon their nature, I shall shew hereafter ; but
that this is the case, cannot be denied, and is there-
fore a full proof of the doctrine of original sin.

Observation and experience thus afford us con-
vincing evidence of our participation in the apostacy
of our first parents : to which we may add, the plain
testimony of God in his word The very terms of
the covenant as it was set forth to Adam, clearly
show, that his seed were included with him in that
dispensation. For when Adam was made, his Crea-
tor pronounced that blessing on him, " Multiply and
replenish the earth." Here, a seed was evidently
given him. But when God entered into covenant

41

' with him, the threateninj^ set before him was, " la
the clay that thou eatest thereof, thou shalt surely
die." As therefore, he was put upon trial for life or
death, and was to suffer death on the day that he
sinned, it is evident that, had the punishment been
executed upon him according to the express terms of
the threatening, both he, and his seed together, would
have been cut off at one stroke. The then future
existence of his seed would have been prevented by
his sin. Inasmuch then, as a seed was granted to
him, and yet, tiie very existence of his seed de-
pended upon his conduct in that state of trial, it ne-
cessarily follows, that he then acted for them, as well
as himself.

The tenor also of the covenant of grace plainly
shows, that wc are by nature, in a fallen state. The
errand upon v/hich God sent his Son into tiic world,
was to save sinners. None but sinners need a Sav-
ior; and such only he came to save. ''Neither is
there salvation in any other ; for there is no other
name under heaven, given among men, whereby we
munt be saved." If then, mankind come into the
world in such a state, that they can obtain life only
by Christ; it is evident that they come into the
world in a state of sin. " The whole need not a phy-
sician ; but they that are sic.;." Unless v/e are sin-
ners we stand in no need of a Savior : but if we need
a Savior, it is because the guilt of sin lies upon us.
If an infant, dying in infancy, enters into life ; it
must be either by its own sinless perfection ; or by
virtue of Christ's mediation. But to say, it enters
into life by its ov/n innocence ; is to say, that there is
some other way, some other name given among
men, whereby we may be saved ; in express contra-
diction to the scriptures. But if we say, they enter
into life through the merits of Christ ; we must ac-
knowledge that the guilt of sin lies upon them. And
if we come into the world with the guilt of sin upon
lis ; it must be, by our fellowship with \dam, in his
breach of covenant. And this is the constant repre-

4*

4e

sentation in the sacred scripture. On this account, a
comparison is so often made between Adam and
Christ. An instance of this we have in Rom. v. 12,
and following verses, where we find such expres-
sions as these : " Wherefore, as by one man, sin en-
tered into the world. — Through the offence of one,
many be dead. — The judgment was by one to con-
demnation.— As by the offence of one, judgment
came upon all men to condemnation : even so, by the
righteousness of one, the free gift came upon all men
to the justification of life. For as by one man's diso-
bedience many were made sinners : so by the obedi-
ence of one, shall many be made righteous." And
to the same purpose, are the words of our text : " For
since by man came death ; by man came also the res-
urrection of the dead. For as in Adam all die : so
in Christ shall all be made alive."

Thus, we have sufficient evidence, that Adam
acted in that covenant made with hirn, both for him-
self, and his seed. He being appointed by God, as
their covenant-head ; they are legally guilty by his
transgression ; and on that account, God treats them
as sinners. What those evils are, which his posteri-
ty suffer on account of his sin, shall be hereafter con-
sidered. All that 1 here aim at, is to prove the
point ; or to show that we are become guilty in the
sight of God, by his transgression.

III. I proceed to consider the fall of Adam, and
the state into which he brought himself, and his pos-
terity.

I>Jotwithsthstanding the rich grace which God had
manifested to man, in treating with him in a covenant
form, wherein such great and valuable privileges
were proposed, and such easy terms of trial prescri-
bed ; yet we find, man proved unfaithful to God,
broke covenant with him, and forfeited all the privi-
leges of it. He put forth his hand, and took of the
fruit of the tree of knowledge of good and evil, and
<^id cat of it ; although God had commanded him,

AS

saying, " Thou shalt not cat of it ; for in the day that
thou eatest thereof, thou shalt surely die." Here
then, let us consider this breach of covenant, and the
destructive consequences of it.

1. Hereby Adam put an end to his trial, and fin-
ished his probation-state. By this sin Adam deter-
mined his own state J that death should be his por-
tion. There remained no possibility for him, under
that dispensation, to obtain life. His case was deci-
ded. His probation was finished. His after-conduct
was of no avail. That covenant no longer answered
any purpose to him, but his condemnation. If Adam
had faithfully kept covenant with God to the end of
his probation-state, he would have had a covenant-ti-
tle to the reward of life, according to the promise.
But this covenant, and the promises of it, were of no
further advantage to him ; he could reap no benefit
from them. The threatened punishment now be-
come his due, without further trial.

2. By this sin, Adam cut himself off from all in-
terest in God, and fell under his wrath. By con-
tracting guilt, he became vile in the sight of God ;
and armed the righteousness, truth and faithfulness
of God against him for the execution of threatened
vengeance. He proved himself a rebel against his
Creator ; and thereby the God that made him was
turned to be his enemy. The gloiy of his great
name made it necessary not to suffer this sin to go
unpunished.

3. Hereby Adam divested himself of that image
of God in which he was created. The image of
God in which man was at first created, did include,
as has been observed, dependence upon, and subjec-
tion to him, with full delight and complacency in
him, as an ail-satisfying portion to the soul ; togeth-
er with an holy rectitude of mind, and conformity of
heart to the moral perfections of the divine nature.
But if we attend to this matter, and consider the sev-
eral properties of this divine likeness on the soul ;
wc shall see how Adaro? by committing this sin, di-

44

vested himself of it. I'or, as to depeiiucnce on Goc!,
this was wholly rooted out of his heart. He could
have no dependence on God, for any gOf:>d thing ;
nothing but deserved wrath was i^e to expect from,
him, in his guilty state. Tliis is evident trorn the
threatev ing of the covcn.uit under v^hich he sinned.

As to suhjection to divine authority, this -was re-
nounced in the very act of sinning.

And as to complacency of soul in God, wherein the
soul takes up its rest in the enjoyment of him, as an
all-satisfying good and portion ; this was counteracted,
and the soul, in the very act of sinning, was turned
away from God to the creature ; and that interest in
God, on which this delight in him depended, was
forfeited.

And as to any likeness to God with respect to his
moral perfections, consisting in rectitude, purity, ho-
liness, Sec. what idea is it possible for us to have of it
in that heart, from which all dependence on God,
complacency in him, -and subjection to him are lost
and gone r A little attention to these things will give
us clearly to see, hov»^ by the first act of sin, Adam
lost and defaced that image and likeness of God from
his nature, in which he was created ; and rendered
himself unlike God, and contrary to him, throughout
his moral frame.

4. By this first sin Adam turned himself out of the
service of God. It was not becoming the glory of
God, under that constitution, to retain a rebel in his
service : but it became necessary to punish him as a
sinner.

The general nature of that service which was
due to God from man, by the moral law, which
still remained to be his rule of duly in this covenant-
form, was for m^an so to behave as to exercise and
exhibit a proper manifestation of that image and like-
ness of his Creator in which he was made ; as has
been already shown. But man, by blotting out this
im.age, disabled himself for this service. This di"
vine image being lost, there could no longer be any

4S ^ -

ability in man for an exhibition of it. Yea, there was
not only this loss of ability ; but man was hereby re-
ally turned out of the service of God.

^s this is a fioint in which I have been heretofore
greatly misundersioody I iviil take the more paitcs now
to give a more full illustration of it.

Doubtless it will be readily granted, that Adam, by
his sin, cut himself off from God, and forfeited all
interest in him. Let it then be remembered, that
the general nature of that service which was requir-
ed of man, by the moral law, consisted in preserving,
exercishig; and expressing the several properties of
that divine image in which he v/as created, in the
several actions, and on the various occasions of life ;
as I have shewn in the first part of this discourse.
Some of the leading and principal exercises in which
this divine image is expressed, are such exercises as
these, viz. delight., comjilacency^ hofie^ trusty and de-
pendence. Now, all these exercises imply and pre-
suppose, that the soul enjoys access to God, and is
interested in him. While Adam's interest in God
remained, it was his duty to maintain these exercises
of soul towards him : but when his interest in God,
on which these exercises depended, was forfeited ;
the penalty of the broken law must be allowed to
tak.e place. The penalty or sanction of the broken
law, cut him off fiom God, and from ail hope, trust
and dependence upon him ; and it no longer allowed
Jiim to enjoy God as his portion in the exercises of
complacency and delight, which exercises depend
upon, and pre-suppose and imply some interest that
the soul has in him. In these respects then, it is ev-
ident, that Adam, by becoming guilty, did turn him-
self out of the service of God. For when all such
exercises of soul as imply interest in Gody are ex-
cepted ; there will but very little remain, that ean
properly be called duty.

Objection. Was it not still Adam's duty to love
God with all his heart ? Did the first sin forever after
exempt hin> from all duty to God, and all obligation

, _ 46

\o iiis Creator I Was he not still under obligation to
obey the whole law ? Ov mi.^-ht nc act as he pleas-
ed ; and yet, none of his actionii be acccounted crim-
inal ?

Aiifiwiir. Is it proper to require a man, who hath
cut off both his legs, to rise up and walk ? Is a dead
man under obligations to perform the services of the
living ? Indeed, I grant, the inability which Adam
brought upon himself by his own misconduct, con-
sidered merely as iuiibiiity, did not excuse him. A
TOun that cuts off both his legs, thereby fixcth a last-
ing blame upon himself. The simple act of cutting
off his legs, is but a transient act ; but the crime, or
criminal qualitv of the action, is permanent, fixed,
and as lasting as his life : but I cannot see, how a
man can be blamed for not using his legs, when he
has none to u«e. But the inability of Adam's fallen
state, was not mere inability ; but he was disfranchis-
ed, or incapacitated by the constitution under which
he sinned. For consider ; Did the penalty of the
broken law cut him off from all hope, trust, depend-
ence, and expectalion of favor from God ? Or can the
lav/ recpaire these exercises of hope, trust and de-
pendence, of a man, in such a state in which the pen-
alty of the lav>' cuts him oft from them? And yet,
tiic:.e exercises are included in loving God with all
the heart. Can we view Adam, in his fallen state,
and v/ith.out a mediator, as performing his duty, if he
had exercised the same hope, trust, dependence up-
on, and confidence towards God, as would have been
his duty, if he had never forfeited his interest in God ?
It is common for preachers to tell sinners, ^' It is
presumption to trust to L-te goodness of God to save
ihem, whilst they neglect and disregard the Savior."
And for the s.ime reason, that confidence in God,
which was Ad.rin's dury before the fall, was presump-
tion in him, after he sin;ied.

Required obedience is not merely duty, but it is
a privilege. Tiiis iiop.e, trust, dependence upon, and
vesting of soul in God, in which obedience primarily

47

find radicalljr consists, may as properly 130 ranked xm-
der the head of privileges, as of duties ; but they are
privileg^es wiiich were forfeited by sin. In these
things the life, the glory, and the blessedness of the
human nature consisted. 1 trust, such as do not es-
teem obedience to God, as a most valuable privilege,
have a very mistaken nolion of it. Is it not a privilege
that \ve may have access to God ; that we nray come
before him vviih holy boldness and humble confidence
as children to a fiither, able and ready to help us ? Is
it not a privilege to devote ourselves to him, put con-
fidence in him, and trust ourselves with him in life
and death ? And are not these exercises that in v/hich
all true obeditnce primarily and radically consists ?
Or what is there, that the law requires, that aoes not
flow from, but is wholly destitute of all such exerci-
ses of heart as are necessarily predicted upon an in-
terest in God r or i would query whether the law can
require Adam in his guilty state, to maintain these
exercises of soul towards God, and at the same time
cut him off from that interest in him, which is the
foundation, life and spirit of these exercises ? It v. as
fallen Adam's punishment to be cut ofi" from, and
turned out of the service of God, Herein he was dis-
franchised by Uic constitution under which he sinned.
He was not excused fiom duty because of inability ;
nor was he to be considered as liaving received a le-
lease from any obiigution thrit had been udd i:pon him ;
but as cast on by God. and turned out ci his service,
no more to have any access to him, dependence upon
him, or expectation of any good tldng from him.
Thus was he a totally ruined creature.

It must be here remembered that I am Bpeaking of
the state xAdani w^as in, after the fall, before the covc-
nant of grace Avas revealed. l";ie disfranchisement is
now taken off by the mediator, as 1 shall more lully
shov/ hereafter ; and it lias thereby become our indis-
pensable duty to love God with idl the heast ; although
Adam was cut off from iu for Lis sin, till the nev/ cov-
daant was brought in. And the seeming absurdity of

48

saying, that Adam in his fallen state, was not required
to love God with all his Jieart, is partly ovvinjj to our
not attending to the nature of those exercises of hope,
trust, dependence, Sec. which are included in loving
Gud witii all the heart, and the connection there is
between them and an interest in God, and partly to
our accustoming' ourselves to foim our apprehension
of the state of fallen man, accordiivg to what it now is,
since the new covenant is brougl~>t in.

1 readily grant, that our inability in our present
fallen state, is no excuse for us ; because the intro-
duction of the covenant of grace by the mediation of
Christ, has made our present state greatly different
from that into which Adam broajdu himself by the
fall : the disfranchisement is thereby taken off. I
know that it sounds strange to some, to say that Ad-
am, after his fall-^ was not reijuired to love God ivith
all his heart. But the address of it is, in a great
measure, owing to our accustomins>; ourselves, to a
loose, general way of speaking, vmhout exact and
fixed ideas. For when all such exercises are ex-
cepted, which imply und pre-supposc interest in God,
and access to him ; viz. complacency, delig-ht, hope,
trust, dependence, and confidence towards God ; there
will be but ii very small part of the heart left, where-
with we may love God. Nor are these distinctions
to be styled metajihysical^ nice, or curious sficcula-
tions^ which lend to puzzle and confound men's
minds ; but il is an important aiyJ very useful point.
It is this xlii-X convinceth the sinner of the misery of
a sintul state, ?.s he is cut off from God, and in per-
ishing need of a Savior. It is a conviction of tlus
truth, that efiectually humbles the proud, self-justify-
ing heart to the foot ot a sovereign God. And it is a
seijse of tiiis truth, that more especially prepares
and disposSth the humbled soul, to receive eternal
li.e, as a tree gilt of sovereign grace.

Although Adam was distVanchised for his sin, and
turned out ol the service of God, especially in all
Ruch exercises as imply access to him, or interest in

49

him, by the sanction of the law that he had brokea ;
yet, it will not follow, that his obligations of every
kind were cancelled, so that his after-conduct could
be no ways criminal. He still continued a rational
creature, and ought to act a rational part. He ought
still to maintain honorable thoughts of God, as a Be-
ing in himself, infinitely glorious ; although he was
not to look upon him any longer as his God, or a
f^ood for him to enjoy. He ought still to ascribe
righteousness to his Maker ; and to take blame to
himself, in a silent submission to the sufferings of
deserved punisliment. In such instances as these,
Adam might be said to be under obligations of duU',
if the word duty may be applied to the actions of a
rebel, in such a totally ruined state. And although
Adam^s eating the forbidden fruit was a transient ac-
tion ; yet it was of such a criminal nature as to fist
ev-erlasting bUimc upon him ; he would have been to
blame, in every moment of his miserable existence,
for not having faithfully retained bis original perfec-
tion and blessedness. No limited period could ever
have worn off from him the fault of his apostacy.

5. Adam, by tliis sin, broke up that union between
God and him, in which he was at first created.
"Whilst he remained innocent, there was a close and
intir.iate union between God and him ; and one com-
mon, undivided interest. God's interest was the
glory of his great name ; and the interest of man lay
in glorifying and enjoying God : both having one
common, undivided interest. He effectually secured
his own interest, whilst he continued to glorify God.
His regard for the divine glory, and for his own hap-
piness, were inseparable in that state. Herein con-
sisted his spiritual life. But when he became guilty,
this union was broken up ; spiritual death, which
primarily consists in this breach of union with God,
seized upon his soul. He was divided from God?
and came to have a separate interest. God's glory
required that man should receive tho punish raeift

50

due to his offence : but man's desire cf his owh hap-
piness must make him desirous of escapinf^ this pun-
ishment. Here then, God's glory, or man's happi-
ness, must fail. From hence therefore, enmity and
contrariety between God and man naturally takes
place. For man's well-being was no longer consist-
ent with the glory of God. This contrariety between
God and man was a natural consequence of the first
sin.

6. This breach of Union between God and man,
made way for the supreme love of the creature to
grow and increase in the heart of man. Being divi-
ded from God, and having no more interest in him, or
access to him, man was left to seek his own happi-
ness where he could fxnd it. lie was not a self-suf-
ficient creature : but he became happy by the enjoy-
ment of some suitable object. The happiness of
man, for which his nature was first formed, and
which was originally intended for him, consisted in
the enjoyment of God. But when he had cut him-
self off from God, his desire of happiness led him to
seek it in such objects to which he could have ac-
cess. Hence it came to pass, that his heart natu-
rally went out after the creature, instead of God :
which attachment to creature-enjoyments becomes
more fixed and strong, by daily exercise, and long-
continuance.

Thus we see by what has been now said, how ru-
inous and destructive the first sin was to the human
nature ; and what evil fruits and consequences natu-
rally and necessarily follow from it. The things
which have been mentioned, are no other than the
natural consequences of guilt. Hereby the human
nature was thus totally ruined. But besides these
natural evil consequences, there is the wrath of God,
and the execution of threatened punishment still due
to man for sin ; which includes the death of the body,
and the suffering divine vengeance ia the eternal
stfite.

5i

Hitherto we have considered the effects of sin up-
on Adam himself. But let us continue our view, and
consider how his posterity are affected with it. And
if the sin of Adam is imputed to his seed, as has
been shown ; it will have a like depraving effect upon
them, as it had upon him. It has been thou^^ht by
some, a matter of special difficulty to account for the
propagation of native depravity from Adam to his
posterity. But if the imputation of his sin to them
be aiiov/ed, depravity of nature will follow as a neces-
sary consequence. For v»'here the guilt of sin takes
place, it divides the soul from God, and shuts it out
from all access to him, and communion with him.
Hereby Adam's posterity, considered merely in their
connexion with him, are disabled, and cut off from
that dependent, complacential resting of soul in God,
which was such an essential part of the divine ini'
age ; and are left only to the enjoyment of such de-
grees of pleasure as creatures are able to afford
tiicm, in iike-manner as Adam \^as. Sonle delighf
and complacency in creatures, is doubtless consistent
v.ith a state of perfection. It is not to be questioned
but that Adam, in liis innocent state, tasted a sweet-
ness in, and was pleased with such things as divine
goodness had provided for him to cat and drink ; al-
thoMgh he was at the same time perfect in his love
of Gol. And so in our flulen state, our nature is ca-
j^abie of partaking of that pleasure which sensible ob-
jects are able to afford us. But as man in his inno-
cent state, was interested in the favor of God, and
enjoyed commi?inion with him ; thcrefoi-e if he had
duly improved this privilege, his acquaintance v»dth
God would have given him such views and tastes of
the divine glory, as would have filled the heart with
the love of God, and prevented the soul from going
abroad after happiness. And if our first parents had
maintained their innocent state till children had been
born unto them ; these children v/ould have come
into the world in a state of covenant love, peace and
iavor with God. They would have been interested

5S

in, and favored with that communion with God, and
those early manifestations of the divine glory, by
which their hearts would have been possessed of the
love of God, before any creature-enjoyment had be-
come rooted in their ivifcciions. But when our first
parents hdd cut themselves off from the love of God»
and the precious privilege of communion with him ;
*' Adam begat a son in his own likeness." And as
his children were born under the guilt of his sin, by
'which they were disabled for that dependent, com-
placcntial resting of soul in God, which belonged to
tlie divine image ; and were cut off from commun-
ion with him, and denied those early manifestations
of the divine glory, whereby their souls v/ould have
been enlivened with the love of God; they being
thus divided from Gody grew up in an acquaint-
ance with the things of this world. As soon as their
feodily faculties were capable of receiving impres-
sions from senr/ible objects, and tasting some degrees
of pleasure in them ; uieir hearts would i:i':itiirttl!yf;«>
out after them, as the things in theenjoyment of which,
all the happiness they knew of, did consist. Whence
it comes to pass, that the things of this world get
deeply rooted in their hearts, even before they obtain
any knowledge of God. The impiUalion of Adam*s
bin to his posterity, being allowed ; it will be easy to
account for all that moral depravity w'hich is thus be-
come universal to mankind. For if we come into
the world under the guilt of his sin, are thereby cut
off from communion with God, and denied those
manifestations of the divine glory which would awa-
ken the love of God in the heart ; it will naturally
and necessarily follow, that we shall be united in our
affections to the enjoyment of this life : which tem-
per of mind is fitly styled enmity against God ; and
is such a source of sin as is sufficient to account for all
that wickedness which has overspread the wiiole hu-
man race. There is no need to suppose any vicioys
taint, or corrupt principle infus^ed in our nature, either
by the righteous judgment of God, or by the- forqe

53

of natural generation ; for all the sin and wickedness
of iiiankind will follow merely from the imputation of
i\ dam's first sin to his posterity. What we receive
in the course of natural generation, is a natural ex-
istence ; or the powei's and faculties which belong" to
our nature, by which we become beings capable to
put forth natural, nitionai and moral exercises. And
if what wc receive in a course of natural generation,
are only those natural faculties which render us capa-
ble of moral agency ; tlicn wc shall be dcnominalcd
holy, or sinful, according- to the nature of such moral
exercises as wc put forth. If from ihc beginning,
we were favored with communion wiili Cio;], and prop-
er manifestations of his glory to our :^oiil;s, tjjosc na;-
ural faculties which render \i., capa!}!^ of nH>r.d agen-
cy, would naturally pur ibnh cuch .nora] ext;i'ciscs as
would be agreeable to the perrcclions of God : but be-
ing shut out from communion with him by the guilt
of sin, cur natural faculties, of course, fall under the
influence of sensiljje objects ; and vrill therefore put
forth such exercises as are anho'y and sinful. And
as we thus come into the world under the imputation
€"f Adam's first sin, as a consequence of which, we
are destitute of the divine image, and under the pre-
vailing influence of the things of this world ; there-
fore v*e have reason to cor>fess with David, " I was'
shapen in iniquity ; and in sin did my mother con-
ceive me." And as our natural desire of happiness,
which is a very strong and active passion, has nothing
to feed upon but the creature, it will cause us, " To
drink in iniquity like v/atcr." Our natural thirst af-
ter happiness would not be sinful, provided we suita-
bly sought after the graiiiication of it in the glori-
iication and enjoyment of God : but wdien the soul is
turned away from him, and this thirst runs out after
the enjoyment of creatures, it becomes sinful ; it is
the source of all that sin and wickedness which ap-
pears in our lives ; and is that temper of mind v/hich
the apostle justly styles " enmity against God.''

54

Some witl say. If the imputation of sin will have
such a depraving influence on the nature of him to
whom it is imputed ; why then had it not this cifect
upon the Son of God, when the Lord laid on him the
iniquity of us all ? I answer. The case with Adam's
seed was widely different from that of the Son of
God. The sin of Adam was laid upon his natural
seed by the first covenant ; which afforded them no
room for exercising any dependence on God, in their
guilty state ; but they were, according to the tenor
of that dispensation, totally, and forever cut off from
God, and abandoned to despair. But it was in the
second covenant, the covenant of redemption, that
the Lord laid on him the iniquity of us all ; wherein
it waa stipulated, that the Son should give, and the
Father accept of an atonement for sin. The Son
therefore, notwithstanding our iniquities were laid
upon him, could exercise faith in and dependence
upon God, through the atonement, by himself in due
time to be made. Our mighry Redeemer was a be-
Kever ; he stood by faith ; by faith, he wrought out
salvation ; and by faith he obtained the victory. The
imputation of Adam's sin to his posterity, in the first
covenant, must necessarily deprave them ; because
through guilt, they were disabled for, and cut off
from exercising that dependence on God, which was
an essential property of the divine image in which
the human nature was first formed. But when the
sin of man was laid on Christ in the second covenant,
by virtue of faith in God throui:;h the atonement, he
was still able to preserve-, maintain and exercise all
the pvopeities of the divine image on the soul, in
like manner as we are now restored to an ability for
these exercises, by faith in the Mediator.

By the way ; we may here see the excellence and
importance of true faith. Christ stood by faith ; and
by it wrought out salvation for us. And we have
the same foundation to stand upon that he had ; and
must obtain the victory in the same way that he did.
When the Son of God t©ok our nature on him, be

embarked upon the same bottom with fallen man ;
either to perish with them, (if I may so speak) Or to
bring them off victorious with himself, rhe atone-
ment of his own blood was the foundation on which his
faith rested ; and that is as free, and as sufficient for
us, as it was for him. And to strengthen our faith
in God through this atonement, we have the virtue,
efficacy and sufficiency of it illustrated to us, in that
victory which Christ thereby obtained over death and
the grave. Heb. xiii, 20. " Now the God of peace
that brought again from the dead our Lord Jesus,
that great shepherd of the sheep, through the blood
of the everlasting covenant." I am sensible that
good expositors connect that expression, " through
the blood of the everlasting covenant," with the next
sentence, " Make you perfect," &c. But they
may be taken in connexion with the preceding sen-
tence with as much, yea, more propriety. But to re-
turn :

Hitherto we have considered the effect of the apos-
tacy on the human race, without any reference to
the relief provided in the new covenant. And from
this view of the case and state into which Adam
brought himself, and his posterity, by the breach of
the first covenant ; we may see wherein the efiiritual
deaths the moral defLvavity^ or imjiotency of mankind
consists. That mankind are naturally without strength
and labor under an inability of some kind or other,
is a truth very manifest : but wherein this impotency
consists, is a point in which we are not so well agreed.
Some suppose they have sufficiently described it, by
calling it tnoral inability^ in distinction from natural
inability. And this moral inability^ they say, consists
in the ivul ; that man is unable to yield due obedi-
ence, because he is univilling'. But this is far frora^
being a just representation of tlie case. From the
preceding observations on the oiigii^al apostacy, it
appears that several things must be taken into the
account, that we may give a just representation of it.
Indeed, this \7ant of ability for the performance of

56

our duty, is not natural inability '. tint is, tlic natural
p jv/trs and faculties which man is possessed of, are
sufficient for the performance of the whole of his
duty. But this impotency may, in a proper sense,
be called moral inability ; tliougli it consists not
merely in the want of a will. There are some prop-
erties of it distinct from and quite independent on
the present state of the will.

1. The loss of the image of God in which man
v/as at first made, reiidered him spiiitually dead, or
unable to yield required obedience. Tl.c general na-
ture of that obedience to the will of God which was
man's duty, I have ;iho\vn to consist in those exerci.^e.s
of soul by which man was to exhibit his likeness to
God, in the several actions of life. But it appears,
that as soon as the guilt of sin took place, this con-
formity to God ceased. It so cut man off from God,
that althoug-h he v/as never so willing and desirous to
have God for the foundation of Ids hope and depen-
dence, and the enjoyment of him as bis all-satisfyinf^-
portion ; yet he could not, because this interest in .
God was irrecoverably forfeited. He could now
have no dependence on God, nar any enjoyment of
him. And so in all other respects, by becoming
guilty, he divested himself of the divine image. And
as th.e general nature of that obedience which Avas
God's due, and man's duty cojisisted in exercising
and manifesting this conformity to God ; therefore,
tiie divine image being lost, there remained no abili-
ty in man to make a true manifestation of it.

2. Fallen man has lost his ability, in that he hath
put himself out of the reach of the proper influence
of motives. Man was made to be influenced by m.o-
lives. This is evident, because his Maker did pro-
pose to govern him by motives. This appears by his
setting life sand death before him. But as soon as
man had sinned, the motives to obedience lost their
influence upon him. Promises could no longer influ-
ence him ; because the promised blessings were irre-

51

coverably lost. Threatening could no longer take
thcii- full hold upon him, for it is too late to deter a
man from sin, by tiireatening him with death, after
he is already coiidemned to it ; because despair takes
off their influence. x\nd as man had thus removed
himself from under the proper influence of motives,
it is evident that he wanted those springs of action,
for yielding obedience to the will of God which were
suitable and necessary to furnish him for his duty.

3. Fallen man became unable to serve God, be-
cause he was excluded from it by the condemning
sentence of the law which he had broken. By reason
of his forfeiture, the penalty of the law cut him off
from God. And as the service of God principally
consisted in exercising hope, trust, dependence, and
such like exercises which are predicated upon, and
suppose interest in him, therefore the condemning
sentence of the broken law, lay in man's way, as an
insuperable obstruciion to his performing that service,
or duty which was originally required of him : This
impediment lay before failtn irian, independent C!J
the present state of his will. To say therefore that
fallen man was unable to perform required obedience
only because he v/as unwilling, is far, very far from
being a full representation of the case.

4. Anothcv reason of the Inability of man for tlic
service of God, is the prepossession of his heart in
lavor of creature-enjoyments. As we come into the
Vvorld under the guilt of the original apostacy, and
are therefore excluded from commvmion with God ;
it comes to pass that creature-enjoyments get ^jjsses-
sion of our hearts in the early pan of our life. And
as we grow up in acquaintance with these things,
they get deeply rooted in cur affections before we
obtain any knowledge of God, or that there is any
thing better iXve^w the creature to be enjoyed. And
by reason of this habitual attaclmient to the things gF
this world, which we contract by use and custom, it
is exceeding difficult to remove our heart from the
ioy^ of the world, ^o the love of God. And no small

&8

part ©f the inability of man for the service of God.,
lies in this prepossession and attachment of heart to
creatures. Tliis is that which is more frequently
spoken of as the cause of our rebellion, it is that
carnal mind which is so justly styled enmity against
God. And it is this Iriendship for the World that
makes us the enemies of God. To this it is the
prophet refers, as the reason why we cannot do good.
Jer. xiii. 23. " Can the Ethiopian change his skin, or
.the leopard iiis spots ? Then may ye also do good,
that are accustomed to do evil/' This also is one
reason why the apostle speaks of us as dead in tres-
passes and sins. And it is in this respect that our
present inability to obey, consists very much in our
will. This carnal mind is voluntary and chosen,
The gaining of the will for God, would very much
Temove our inability in this respect, for the service of
Gcd.

5. I may further add : the reason why the inability
of our fallen state abides upon us, is the unbelief of
'Dur hearts in divi;ie revelation. The introduction of
the new covcneait by the mediation of Christ, has
opened a v/ay of access to God for us in our guilty
state ; and a sure foundation is thereby laid for re-
covering our forfeited interest in God, and of consc-
fiuencc, for the exercise of all christian graces to-
wards him wherein the divine image consists ; lor
exercising that hope, trust, dependence, complacen-
cy and deliglit in God, which the penalty of the bro-
ken law had cut us off from : that the image of God
in all its parts, might be again restored to the soul.
And a hearty belief of lliese gospel-truths would have
a great influence in restoring the soul to a capacity
for tiiis service of God. But till faith in (lod through
the Redeemer takes place in our hearts, this inability
for the service of God, which is brought upon us by
the fail, will abide in ns.

f have said, tr.c disfranchisement laid upon man
for the breach of tlic hrst coveni^nt, is taken off by
the introduction of the second. That is, there is a w^y

59

opened bythe Mediator for us to return to God, and re- '
cover our forfciicd interest in him ; and of consequence,
all the right exercises of soul towards him. But then,
the soul must see and believe this new and living way
consecrated by Christ, Lefoie it will feel itself enlar-
ged, or discover any possibility of confidence towards
God in its guilty state. When under awakenings and
convictions, natural conscience shows the sinner the
sanction of ^he law which he hath broken, excluding
him from all interest in God, and cutting him off
from all confidence towards him. And the soul,
while under these viev-s only, can exercise no depen-
dence upon God, sees all interest in him forfeited,
and can place no hope, nor put any trust in him for
the besiowment of any favor, till the saving fulness of
the Mediator, and the riches and sovereign freedom
of the grace of God through liim to the guilty, come
into view. So that although the dislranchisement is
removed in law ; yet the soul doth not actually par-
take of, or possess that liberty wherewith Christ
makes it free, till the glory of the ?>lediator comes
into view, and the soul is suitably affected and influ-
enced by the new covenant. For it is plain that guil-
ty creatures can have no real or true confidence to-
wards God, nor any hope or tnist in him, but what
must be predicated upon a Mediator. And there-
fore that inability which was brought upon us by the
fall, will abide in us till it is removed by fcith in
Christ ; that is, by the effectual operation of the new
covenant on the heart.

Still, it may be inquired wherein the inability of
the sinner to believe in Christ doth consist I

To this I answer. We cannot Relieve the truth
of any report, till v. e see reason for it ; that is, till
we see sufficient evidence to confirm the truth of it.
And a divine faith must rest upon a divine testimony.
W^hen the soul discovers that God hath borne wit-
ness to his Son Jesus Christ, it will imiredi^itely give
credit to the gospel. And although liuman reason
muy collect sufficieiU evidence to prove the truth of

60

the gospel ; yet an awakened conscience will not be
satisfied, nor bo brought to rest upon the promises
without divine illumiriidion or teaching. John vi. 44.
" No man can come to me, except the Father who
hath sent me, draw him." But when the divine
spirit teacheth, the soul will so learn as to come to
the Son. John vi. 45. " Every man therefore that
hath heard, and hath learned of the Father, cometh
unto me.'*

Here is the impotency of our fallen state, of which
we can have very clear and distinct ideas, without be-
ing perplexed with those abstruse speculations and
metapiiysicul distinctions between natural and moral
inability, which many divines make use of in treating
of moral impotency. The soul finds itself utterly
unable to exercise any hope in, or confidence towards
God ; unable to exercise complacency, or to take up
its rest in God, as his God, his satisfying good and
portion, till the glory of God in the face of Je^us
Christ shines in upon it. Herein we see total inabil-
ity in the sinner with respect to all holy exercises
towards God, very different in some respects from
mere unwillingness.

And that famous dispute about a self-determininjj
power in the vjill^ may be wholly set astide, and left
to the philosophers to determine as they please,
while the religion of tlie gospel remains unconcerned
with it.

Attention to these awful effects of sin upon our na-
ture, will lead us to see something of the evil nature
of it, hov/ hateful it is in its own nature, and how ru-
inous to the soul. The law of God, therefore, is
good, as v»ell as holy and just, in its forbidding all sin-
It aims at our good, as well as the glory of God. In-
every^ instance in which we choose sin, we forsake
our own mercies. It is what, in its own nature,
brings total ruin upon the soul. Although it was a
very gracious covenant that Gotl made with man,
whereby he was put i»to much better circumstances
tiian he would have been, if God had left him to stand

61

ViDcIer the law of his creation ; in much less daugei
of failing into sin ; and had peculiar advantap^es of ob-
taining very great and valuable privileges which could
not have been obtained without such a covenant ; yet
we see man soon ruined himself. And hereby we
see something of the dependent nature of a creature,
how excellent, or how perfect soever he is made. A
creature is of a finite, limited, mutable nature ; and
its effectual security is therefore not in itself, but in
God. And it is a natural transition, for our minds to
be hereby led to a view of the transcendent goodness
of God, expressed to fallen man in providing such a
glorious new covenant head, who partakes of an un-
changeable nature, whicli afforded infallible security
of success in accomplishing the probation assigned
lum in the new covenant, for the recovery and salva-
tion of the children of men. An attentive view of
the ruins of our fallen state discovers our perishing
need of help from the rich and sovereign grace of
God Man was lost beyond all possibility of deliver-
ing himself; could lay no claim to any help from
God; and is therefore infinitely indebled to the
boundless riches of divine grace, in laying help upon
one that is mighty to save, one able to save to the ut-
termost, all that come to God by hitn.

6:2

THE RECOVERY OF MAN BY JESUS
CHRIST.

In the preceding part we have been entertainecl
with a melancholy view of the ruin of our nature by
the apostacy of our first parents. But we come now
to take a view of the bright side of our subject, and to
turn our thoughts upon the glorious discoveries of
redeeming grace, mciniiested to us by God's sendmg
his Son to save sinners. Known unto God are aii
his works. The fail of Adam was foreseen before
the foundation of the world ; and the plan was laid
in the eternal counsels of the divine mind, for the
redemption of fallen man by the mediation of the
Son of God ; who in due time was to take our na-
ture on him, become man, and perform that work by
which he might be the author of eternal redemption
to all them that obey hi r.. And although the real
appearance of the Son of God amongst men, and his
actual performance of the work of redemption, was
not till many years after the fail ; yet his mediation
took place beiure his incarnation ; and, in the accept-
ance of God, he was *' The Lamb slain from the foun-
dation of the world." For when God came to our
first parents after the fall, and had convicted them of
their breach of covenant ; he thereiapon revealed to
them the covenant of grace, in the promise of the
seed of the woman that should bruise the serpent's
head. Then it was, that the covenant of grace was
introduced, the Redeemer's kingdom was set up,
and tne influence of his mediation look place be-
tween God and man, as the ioundation of all his sub-
sequent dealings with them, ^nd for a distinct view
©f these important matters, I shall divide my subject
into Uie following heads :

I. 1 shall represent the true character of our Lord
Jesus Chiibt, by whom tnis new dispensauon is
brought in.

63

II. Take a general view of this dispensation whicli
is brought in by the Son of God.

III. Inquire into the state of mankind under this
dispensation, and the tenor of God's various deal-
ings with them.

I The character of this glorious person, the Son
of God, who hath brought in this new dispensation,
is first to be attended to .

This wonderful person who appeared for the im-
portant purpose of sustaining- the sinking world is
Immanuel, God manifest in ihe fiesh. The fall of
man has perhaps been the occasion of revealing in a
more clear light, the great mystery of a irinity in
the God-head, who are distinguished by the personal
appellations of Father, Son, and Holy Ghost.
It is the second person in the Trinity, the Son, who
came into the world, took our nature on him, and is
truly God and man, in two distinct natures and one
person ; who has brought in the dispensation of re-
deeming grace for a lost world. Many questions
both curious and important, might be moved con-
cerning these gospel-doctrines of a Trinity in th©
God-head, and the incarnation of the Son ; all which
I purposely pass by, and take this char^^cter of the
Son of God as it is clearly revealed in the gospel,
w'hich is sufHcient for us to know, that we may form
jUit thoughts of the present divine constitution under
which we stand probationers for the rewards or pun-
ishments of the eternal state.

The two natures in the person of the Son render
him a meet person for the work upon v/hich he came
into tne world. Tiie human nature was necessary,
th-.it he might be under the lav/, might fulnl all right-
eousness, and might suffer the death due for sin.
And the divine nature wus necessary to prevent his
sinking under the weight of his sufferings, and to
render his obedience and sufferings truly meritori-
ous. No one that was less than divine, was able to
3ionji for sin.j to overcome de-^th, to ascend into the

0'4

lieavens, to exercise ail power in heaven and ota
earth, lo judge the world, and to distribute rewards
and punishmcius to every one accoi'ding to their
works.

Many things were necessary for the Son of God to
perform in his prosecuting this great work ; and
many and various were the blessings to flow there-
from to the children of men. And that this all-suffi-
ciency and complete fulness of our Almigiity Savior
might be represented to us in a clear and plain light,
he is described in the gospel as being vested with,
and executing vai'ious OiRces for us ; the right un-
derstanding of vvhich is necessary to the saving
knowledge of lum.

The fiist character under which I shall consider
our Lord Jesus Christ, is that of a covenant-head.
The hcadtihip of Christ is often mentioned, and va-
riously lepiesented ; sometimes in a more exten-
sive, and sometimes in a more limited sense.

Ke is sometimes represented as the head of his
spiritual body, or of real saints. Thus is he spoken
of in Col. ii. 19, where the apostle speaks of men of
corrupt minds, as " Not hok'ing the head, the Lord
Jesus Christ, from which all the body by joints and
bands, having nourishment ministered, and knit to-
gethei', increasctb with the increase of God.**

This headship of Christ is also sometimes repre-
sented in a more extensive sense, or expressive of
his relation to the whole visible church. Col. i. 18.
*' He is the head of the body, the Church."

This headship of Christ is also represented still
more extensive, and expresseth his relation to the
whole human race. Hence, he \s styled the second
Adam. As Adam stood in a covenant-relation to all
his seed ; so also is Christ, in some sense, related to
and stands in the relation of a covenant-head to all
mankind, as will more fully appear in the sequel.

Christ sustains the relation of a head to both an '
gels and men. Eph. i. 10. " That in the dispensa-
tion of the fulness of time, he migJU gather together

0^

h\ one, ail things in Christ, both wliich are in heaveii)
,uk1 Vv'hich are on eartli.

Headship is also sometimes ascribed to Christ
with respect to the vdiole creation. This is. in part,
the import of that lofty character which the apostle
gives hin\ in Col. i. 15, 16, 17. *' Who is the image
of the invisible God, the first-born of every creature :
for by him were all tliinf/s created that are in heaven 5
and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or
pov/ers : all things v/ere created by him, and for him.
And he is before all things, and by iiim all things
consist." The title and privileges of the first-born
are headship and dominion ; and in these respects
Christ i.i the first-born of every creature.

Thus then v/e see, that Christ is represented as the
head of various and very different bodies. And as
Christ stands in the relation of a head to such diifer-
ent bodies ; there must be a proportionable differ-
ence in the relation itself, although expressed by the
same title : and there is a proportionable diifercncc
in the privileges v^hich these different bodies receive
from their head. Thus, when Christ is spoken of as
the head of his body, the church, it is a headship in a
different respect from vrhat is intended when he is
represented as the head of the whole human race,
and very different privileges are connected -sviih it.

Another character under which the Lord Jesus
Christ is spoken of, is that of a Redeemer. A Re-
deemer is one that pays the price by which freedom
is obtained for one that is captivated or enslaved.
Thus, Christ redeems us from under the curse, with
the price cf his own blood. And another title by v/hich
he is spoken ot, nearly of the same import, is that of
ii iSavior. This is the title by which he is most
rommoniy spoken of, in the Kew Testament, and is
I'^-e proper signification of his Hebrew name Jesus.
Mutt, i 21. " Thou shait call his name Jesus, for he
sh:dl save his people from their sins." And the sal-
- ation that Jesus Christ is th e author of is very great-
6 *

6G

and includes a great variety of blessings ; and all
niiinkind share in them, in a greater or less degree,
as I shall shew hereafter ; for which cause he is styl-
ed " The Savior of all men ; especially of them that
believe," I. Tim iv. 10.

Another important character by which Christ is
described, is that of a Mediator. I. Tim. ii. 5.
" There is one God, and one Mediator between God
and man, the man Christ Jesus " A Mediator is one
that steps between two that are at variance, to heal
the breach, and make peace between them. This is
the most significant and important character by which
our Lord Jesus Christ is described to us in the gos-
pel. Sin has made a wide breach between God and
man ; and the whole world must have sunk into ru-
in, had it not been for this glorious Mediator. And
that we may have a just representation of Christ in
his mediatorial character, we must attend to the sev-
eral offices which he executes in the performance of
his mediatorial work ; which are Prophet, Priest,
Surety, Intercessor, Advocate and King.

The Lord Jesus Christ in mediating between God
and us, executes the office of a prophet, in revealing
to us by his word and spirit, the will of God for our
salvation. He is the great prop) et of his church,
who by his spirit inspired the prophets under the
Old Testament ; and under the gospel-dispensation
hath given gifts unto men. All divine revelation
comes from him.

Christ mediates between God and man by execu-
ting the office of a priest. He is the great high-
priest of our profession, who, in the execution of this
office, has offered up himself a sacrifice for the sins
of his people, in his shedding his blood, and laying
down his life upon the cross ; and in pursuit of this
design, is passed into the heavens, now to appear in
the presence of God for us.

Christ acted as a Mediator when he became a sure-
ty for us Heb. vii. 22. '* By so much was Jesus
made-* surety of a better testament." A surely sig-

67

nifies much the same as a bondsman. Many and
great are the demands which divine justice hiis upon
\is ; for all which, Christ becomes our surety.
Some suppose this office ot a surely is included in
his priestly office, as they do also his intercession.
For the apostle is representing his priesthood when
he observes, Heb. vii. 25, " That he ever liveth to
make intercession for them." It is the part of an
intercessor to make request for the bcslowment of
free favors. And in this respect an intercessor dif-
fers from an advocate, whose business it is to defend
and plead the cause of another I.John ii. 1. " if
any man sin, we have an advocate with the Father,
Jesus Christ the righteous." And it is in confidence
of this, that the apostle makes that challenge in Rom.
viii. 34. *' Who is he that condemneth ? It is Ch) ist
that died."

The Ian office that I shall mention which Christ
is said to execute, is that of a King. Revel, xix. 1 6.
" And he hath on his vesture and on his thigh a
name written. Lord of Lords^ and King of Kings?"
It has been the general custom of christian writers,
to include the kingly office of our Lord Jesus Christ
in his mediatorial character. But when we consider
that it is the business of a mediator to stand between
two that are at variance, that he may reconcile ihem ;
there scarcely appears room in such a charac-er to
include the idea of kingly dignity and authority.
And the province in which our Lord had to act in the
exercise of his kingly office, is very distinct from all
the other parts of that work which he had to perform.
And besides, the honor and dignity which belongs
to this office, is represented as a reward bestowed
upon him for his service and abasement, rather than
as a part of his work. This is the light in which the
apostle sets it in Philip, ii. 6, 7, 8, 9, 10, 11. " Who
being in the form of God, thought it not robbery to
he equal with God : but made himself ol no reputa-
tion, and took upon him the form of a servant,
and was made in the likeness of men : and beine

08

found iii fcisliion as a man, he humbled himself, and
became obedient unto death, even the death of the
cross. fVhcrcforc God also hath highly exulted him,
and gi\'CD him a name whicli is above every name t
that at the numc of Jesus every kr.ce should bow, of
thint;s in heaven, and things on earth, and things un-
der the earth ; and liiat every tongue should confess,
that Jesus Christ is Lord, to the glory of God the
Father."

But although this kingly ofncc with the fjjlory and
dignity of it Wis conferred upon our Lord, as a re-
ward for his sufferings, yet it was an office v/hich was
necessary to complete hjs character ; and the design
which he cam.e into the world upon, could not bo
finally executed without his being vested with, and
executing this iiigh ofFice and authority. For altho'
it belongs to a raedi-itor to persuade and intreat, yet
it is also evidently fittin^tlicit Christ, in his treating
with us, should command and enjoin our duty upon
us. And he is hereby rendered a more proper and
coiTjplete object of our faith, and a most suitable per-
son with whom to trust cur everlasting interests. —
*' For such an high priest became us, who is holy,
harmless, undehled, separate frotn simicrsj and made
higher than the heaver's.'* Meb. vii, 26.

The kingdom of our Lord Jesus Christ is variously
represented. It is sometimes described as a spiritu-
al kingdom set up in the heart of his people Luke
xvii, 21. " The kingdom of God is within you." It
is sometimes set forth in a different manner, as in-
tending his visible cimrch. Psalm ii, 6. " Yet have
1 set my king upon my holy hill of Zion." And
sometimes the kingly office of Christ is described as
extending to all things visible and invisible. Mat.
xxviii, 1^. " All power in heaven and on earth is
given unto me." And the last and closing exercises
of this kingly authority of Christ, will be the soiema
transactions of the day of judgn^ent, when we must
ail appear before the judgment-seat of Christ, lO give
an account, and to receive the thine-s done in the bo-

69

dy ; after which Christ shall deliver up the kingdom
to the Father, that God may be all in all.

To this account of the offices of our Savior, may be
subjoined the name Christy which is used as the pro*
per name of our Lord, the signification of which is,
ths annointed ; which docs not signify any particular
office, but has a c^eneral reference to all his offices,
and denotes his being invested wiih them by the Fa-
ther.

Thus have I endeavored to give a brief represent-
ation of the character, offices and work of the Son of
God, who by the execution of these offices, has intro-
duced the glorious dispensation of redeeming grace
for mankind in their fdllen state ; which by common
consent has obtained the name of the covenant cf
grace, among chriatian writers.* By this title they

* How It has come to pass that christian writers have so
generally styled the dispensation of redeeming grace, which
is brought in by tlie mediation of Jesns Christ, by this title.
The covenant of grace^ is not easily determined. 'Tis a pity
it has ever obtained that name in common use ; not only
because it is never so called in the sacred scripture, but also
because it has been the occasion of great mistakes, and
much per})!* xity and confusion among christian Divines,
both in their S3sten)atic, casuistic, polfmic, experimental,
and })ractical writings. This distinguishing title has led
mankind to expect to find nothing in this second covenant
but tlie disphiys of divine ^-^ce and goodwill, without any
declarations of wrath, or executions of vengeance. Hence
have arisen those grave perplexities of distinguishing be-
tv\-een the moral 1 iw and the covenant of grace — between
the duties of natural, and of revealed rttiigion — which texts
in the bible belong to the covenant of grace, and which to
the covenant of works— whetlicr the covenant of gracie con-
tains only promises oi" mercy, or also commands and threat-
enings, fee. To style tlie second covenant a covenant ef
grace, doth not at all distinguish it from l}>e hrst covenant
made with Adam. For the one is as mucli a covenant of
grace as the other. For every covenant that God makes
wltii his creatures, must necessarily be a covenant of grace ;
tViey can in the naf.irc of things be nothing else. Therein
not a sentence or word in tlie bible, except tiie two first
chapters of GanesiS; and part of the third, but v/hat belongs

7©

mean to distinpiuish it from that covenant which God
made with our first parents, which has commonly
obtained the nam© of the covenant of works. This
dispensation wMch is brought in by the Son of God,
is a glorious scheme which God, in his eternal coun-
sel, has contrived for the display of the glory of his
great name, in the s dvation and happiness of fallen
man. Hereby the glor> of God is displayed before
principaii ies and pcAvers ; the glorious angels of
light take pleasure in looking into it ; much more
then ought it to engage the attention of mankind,
wiio la-e so gre^itly interested in it : To a brief view
of 'vhich I shciil now proceed.

II. A general view of this dispensation, which is
brought in by the Son of God is next to be offcicd.

As this dispensaticm was brought in by our Lord
Jesus Christ, in the execution of the several offi .cs
which he v/as clothed w'ith, we must form our senti-
n[>ents of it by attending to his character exhibited in-
the gospel, which has been pointed out unrier tiie
preceding head of this discourse. And the light in
Wiiich some of his offices will lead us to conceive of
him. is, as being- under covenant engagements to the

to the prom a1 .Ration of the second covenant Nop has fiod,
since the giving' of the promise of the seed of the woman,
taken one step in his deuiini^.s uit'n fallen man. nor evtr will
to-all eternity, but what is to be considered as his procedure
wiiit them in liiis second covenant, which is broiiglit in by
the !nediatic;;j of his son. The executions of divine vtMi-
g'eance upon tlje wicked in hell is as truly God's adminis-
tration in the covenant of grace, as is the salvation end fu-
ture glorification of beiicvcis-

, Such as liave co::lined the co%'enant of frrace, in their view
of it, to th^ uniting- of the soul with Christ, upon the gosp'l
offer, bevvihier ihemselvts with a wrong' notion of it. And
setting out upon this wrong" view of it, as the found ?tion e»
whicii they form their arguments, their conclusions seem
v/ell eilablished when there is really no truth in them ; as
will readily a])pear by a just visw of the covenant, in ity true
liprht and full haitude.

71

Palhei'^ and fuljillhig covenanted obedience it/ him,^"
But when we view hin\ in some of his ether offices,
we shcili be led to conceive ot him, as mediating be-
tnvcen God and 8infuL mcn^ arid bringing about a cove-
nant of reconciliaiion beiwcen tkem. 1 his dispensa-
tifn broug-nt in*by our divine Mediator, which is
commonly styled ^\iQ-covenant of grace, may be pro-
perly divided into two p.ats, and considered as being-,
in some respects, two covenants, <• in close connexion
with each other ; and has accordingly been so distin-
guished by christian writers. The cnc they have
styled the covenant of redempjion, and the ctlier, the
covi'7iant of reconciliation. And as tiiere seems to
be sufficient reason in the several offices of Christy
for this distinction, I shall uccordingiy consider them
as distinct covenants, or at least tiistinguishable the
one from the other.

1. The covenant of redemfition is acovtnant betiveen
the Father and the -So??, a.v the two contracting par iies
of the covenant. In this covenant the Father ap-
points his Son to take the several offices which he is
represented in ihe gospei as being clothed with ; and
to perform the work by which he might become the
author of eternal salvation to perishing sinners. And
God the Son accepts this designation, and freely un-
dertakes to perform this work. To this covenant
are to be referred those various promises made to our
Savior, respecting divine support and acceptance in
his undertaking and accomplishing this w'ork, which
we find dispersed in various parts of the bible. This
covenant of iedemption is the foundation of several of
those litles by which he is described in the gospel —
Hf.\reby it is that he is appointed to be our Savior and
Redeemer ; and on this account he is represented as
our covenant-head, and is styled the second jidam ;
and Adam is called a figure of him that was to come.
As the first covenant wus made with Adam, constitu-
ting him a covenant-head to his seed, so tJiis second
covenant is made with Christ, constituting him a new
covenaiit-heud. It is he with ^vhom the covenant of

72

redemption is made, who is to act in it, and perform
the whole work of it. The behavior of Adam under
the first covenant, was that on which the life or death
of mankind then depended ; and tlie behavior of
Christ under the second covenant, is that on which
the recovery and salvation of mankind, as to the me-
ritorious cause thereof, do now depe;ul. Rom. v, 18,'
19. " Therefore as by the offence of one, judgment
came upon all men to condemnation, even so by the
righteousness of one, the free gift came upon all men
unto jusliticcttion of life. For as by one man's diso-
bedience many were made sinners, so by the obedi-
ence of one shall many be made righteous."

In these respects tl-ere was a plain and manifest
similitude between Adam and Christ, as the heads of
the two covenants : yet in some respects there is a
great difference between them. The covenants
were two distinct covenants ; and those to whom re-
spect was had in them were in very different circum-
stances.

1. The covenant made with Christ, is quite distinct
from that which was made with Adam. When God
made the first covenant with Adam, although the
moral law remained as the rule of righteousness ; yet
the test of his obedience was contracted to a single
point ; ar.d v/as confined to the tree of life, and the
tree of knowledge of good and evil : but in tins sec-
ond covenant made with Christ, 1 know of no particu-
lar test of obedience prescribed to him ; but the whole
law lay before him, and perfect obedience to it made
the condition of life. In the first covenant, the obe-
dience of Adum was brought to a t- iai only in a single
point : but in this second coven, nt, the obedience of
the man Christ Jesus was put to the trial in ail points
of duty. Indeed, there are some special branches of
duty enjoined by the moral law, in some certain cases
arid circumstances, in which the obedience of our
new covenant-head was not put to the tdal. The va-
rious stations in life have particular dudes connected
with them ; which arc incumbent ouiy on such per-

73

«ons as arc m such circumstances. And as Christ
never sustained such circumstances and relations, iiis
obedience in such points was not brought to a trial.
But as he was intended to be a common blessing to
mankind ; so he stood a probationer in the second
covenant, in such circumstances as are common
to all men. And in this respect it may be said,
Ife was temfited in all points like as we are, yet with-
cut sin.

The man Christ Jesus was in a state of trial under
this second covenant, as really as Adam v/as under the
first ; and his own life or death was depending, whilst
that ti'iai lasr.ed. For when he was made man, he
was made under the law, and took upon him the form
of a servant ; and if it might be supposed that be had
failed in his obedience ; he vrould have forfeited life,
and fcilien under condemnation ; but as he persevered
in his obedience to the end of his trial ; his title to life
was confirmed by the covenant which h'3 had fulfilled.
Indeed, there v/as a great personal difference between
Adam and Christ. Adam v/as a mere creature, of a
limited mutable nature : but the man Christ Jesus'
v,-as a partaker of the divine and unchar.geable nature ;
which difference in their persons, made a great differ-
ence in their state of probation, with respect to the
certainty of the issue. A iiableness to sin, or a pos-
sibility of sinning seems to be an idea inseparably
connected with a state of probation. This is certain-
ly the case, when the probationer is a mere creature^
of a limited, dependent, mutable nature. When
Adam was made a probationer under the first cove-
nant, his own strength, or that natural ability for the
service of God v.'ith which he v/as created, v/as the
fund by virtue of which he was to go through his tri-
al. In his case therefore, a Iiableness to sin was es-
sential to his state of probation. And when the Soa
of God in our nature was put into a state of trial under
the second covenant, there was a iiableness tbat he
should sin, so far as one who is a partaker' of divine
immutability may be said to be liable to it. He "W^

in till points tempted like as v/c arc. There %vab no-
thing in the state in which he stood, nor in the trials
he passed through, on account of which it can be saidj
that he was not liable to fall. The only infallible se-
curiiy of his not failing, was his own personal fund of
divine immutability which the manhood enjoyed by
its union with the Godhead. But this notwithstand-
ing, he was in all points tempted like as we are ; yea,
he seems to have had all the temptations laid in hig
Tvay, that the cruelty of men, and the malice of devils
could invent,ybr then watt their ho u?-, and ihe fioiver of
darkness ; and all the difference there v/as between
Adam and Christ, with respect to the certainty of the
issue of their trials, was owing to tlie difierence there
was in their persons.

How long Adam was to have stood a probationer
tinder the first covenant if he had been faithful, is not
told us ; but the term of trial appointed to our new
covenant-head was the whole period of the days of his
flesh. It began when he took our nature on him, and
lasted till the time of his death, when with his last
breath, he said, It ia finished.

This obedience cfour Savior is not to be viewed as
that in which he alone was concerned ; but he per-
formed it in the character of a covenant-head ; and
'tis improved by him in his executing his meditorial
oflices, as a part of his mediatorial work, or as that
righteousness by which he procures the justification
©f life for his people. As Adam's offence brought
the sentence of condemnation on him, and on his na-
tural seed : so the obedience of Christ brings justifi-
cation on him, and on his spiritual seed. Rom. v. 19,
<* For as by one man's disobedience many were made
sinners: so by the obedience of one shall many be
made righteous."

2. Those to whom respect was had in these two
covenants, are under very different circumstances.
The first covenant was made with Adam in a state of
innocence, and his seed for whom he stood a covenant-
h^d were supposed to come into the world ia an in-

75"

uocent state ; active obedience therefore was all that
was then necessary to the obtaining a title to the pro-
mised reward. But the case of mankind since the
fall, is ^videly different, for whom the second Adam
acted in the capacity of a covenant-head. We come
into the world under sin, our nature is depraved, and
our lives filled up with numberless trangressions.
The wages of sin are due to us ; we lie open to
death, not of the body only, but of the soul too, in suf-
fering the vengeance of Almighty God in the etcrna!
state. These wages cf sin were considered as due to
us when the son of God undertook to be our Savior ;
and he had this guilt of sin to do away, as well as to
provide a justifying righteousness for us by his active
obedience. And hence it was necessary to our re-
demption, tliat he his own self^ should bear our sins in-
his o%v7i body on the tree. This is part of the work the
son of God undertook to perform in the covenant of
redemption.

Whether Adam would have had any thing further
to have done, after he had yielded persevering obedi-
ence to the first covenant, to the period ol his proba-
tion state, in order to make his seed partakers of the
blessings to which he would have thereby procured
for them a title, is a matter about v/hich the holf
scriptures are silent : But with respect to our Lord
Jesus Christ it is very evident, the work which he un-
dertook in the covenant of redemption, v/as of much
greater extent, and more lasting continuance than his
probation-state. That period in which we are to view
our Lord Jesus Christ as acting in a state of probation,
was from the time he took our nature on him, till he
iiiushed his course in death upon the cross. But it is
evident, the work of redemption is of much larger
extent, and our Savior still had much to do, to make
his people partakers of those blessings which he had
procured for tlicrn by lus holy life and atoning death.
For as he was delivered for our offences, so he was
raised again for our justification; and his work will
never be finished till he has brought all his redeem*

76

efl ones to the full possession of the promised iiiiicr-
itance of eternal iite, and made them complete in
glory.

What has been nov/ offered may serve as a general
view of the covenant of reciemption. This is the first
and leading part of the dispensation of redeeming
grace, and is properly the foundation of all that fol-
lowS) in all the dealings of God with mankind. 'Tis
on this covenant of redemption, that the covenant of^
reconciliation is predicated. Wherefore

2> The coTcnant of rcconciliaiion is a covenant bc'
ttveen God and sinners ^ throur^h the Tnediation of J e sue
Christ,

Tiie Lord Jesus Christ, by being vested vrith his
several ofhccs, and performing the work he had un-
dertaken in the covenant of redemption, laid a foun-
dation for, and became suitably qualified to carry on a •
treaty of peace and reconciliation beiween God and
the sinful children of men ; for which cause he is cal-
led a Mediator, In the prosecution of this design, he
is passed into the heavens, to appear in the presence
of God for us, to present his own obedience and atone-
ment on our behalf ; and to be our advocate v. ith the
Father. He has laid a foundation for the exercise of
God*s pardoning mercy, that he may become recon-
ciled to sinners, and receive them to his everlasting
love, consistent with his holiness and righteousness,
and the honor and glory of his government. And all
the favor God shows to sinners, and the blessings, of
whatever kmd he bestows upon them, are for the sake
of Christ, and on account of what he hath done in this
mediatorial capacity.

Christ, in performing the work of a mediator, not
only thus applies to God for us ; but has also to deal
with sinners, to bring them to be reconciled to God.
In prosecution of this design, he has appeared in our
nature, to bring the glad tidings of salvation, has giv-
en a complete revelation of divine truth, has set op
his visible kingdoui the church, has given rules for
the regulation of it, and has instituted a gospel-minis*

77

y, •»v^oi'3li'p and ordinances ; by all which, as a medi-
j.tor between God and sinners, he treats with them
about their reconciliation with God ; the terms of life
are stated, a compliance with them is urged upon sin-
ners, many g-racious promises of bestowing the bles-
sings of Salvation on ail such as comply with the terms
tixcdj arc set before them. All these things are to
be considered as being included in the mediation of
Christ, by which a treaty of peace is carried on, and
the covenant of reconciliation happily concluded be«
tvv'cen God and the complying soul.

Ti]e tcrjii.T fixed in t'\e gospel, by a compliance
with which we become heirs of the promises, are
comprised by the apostle in 'rejumtance toward God,
and faith tQTjard our Lord Jesus Christ, Acts, xx,
21. Hereby it is we close covenant with God, and
become entitled to the blessings promised in it. — ■
These two christian graces, Faith and Re/ientance^
although in some respects different exercises of the
heart, yet are of the sume general nature, and inss-
p,u-ably take place in the soul at the same time.

Faith tovvard our Lord .Tesus Christ, is a receiving
him^ in all his offices, as he is ofiercd to us in the gos-
j)el Jihn, i. 12. ''As many as received him, to
them gave he power to become the Sons of God,
even to them that believe on his name." I am sensi-
ble the word faif.h is used in different senses in tho
gospel ; but the faith by vrhich we become interest-
ed in the promises, is the faith here described.

Repentance towards God, is the returning of the
soul to Gud, through Jesus Christ. This is a con-
comitant act vvith that of receiving Christ. But as
there is some difference in these exercises of the
heart ; so a corresponding distinction is to be made,
in this covenant of reconciliation This covenant is
represented in two different points of light, in the
gospel ; or rather, as being in some sense two dis-
tinct covenants : as much distinct as faith and re-
T>sntance are distinct exercises ; the one is a coven-

7*

78

'itfic-union with Christ, and the other a covenant -re la'
tion to., and interest in God, through Christ. *

1. This covenant of reconciliation is primarily to
be considered as a covenant-relation to Christ, or un-
ion with him by faith. Hence the common appella-
tion of the church is, 7'he Church of Christ. It is
styled " Christ* s oivn house. ^^ Heb. iii. 6. When
the church is styled a Kingdom, Christ is the king of
of it. And when it is compared to a building, Christ
is the foundation, or chief corner-stone. So, when
believers in particular are mentioned, they are spo-
ken of as espoused to Christ ; and their relation to
him is frequently compared to the marriage-coven-
ant. These things being attended to, make it evi-
dent, that the covenant of reconciliation completed, is
primarily to be considered as a covenant-closure with
Christ.

2. This covenant of reconciliation is a covenant-re-
lation to God, through Christ. As faith towards our
Lord Jesus Christ is a covenant-closure with him as
our Savior upon the gospel offer ; so repentance to-
wards God is a covenant-closure with him, as our
God, through Christ. Although faith and repent-
ance take place in the heart at the same time ; yet
we see, in the order of nature, faith is necessarily be-
fore repentance. Hence the apostle speaks of " com-
ing to God by Christ." Heb. vii. 25. And our Lord
himself testifies, *-' No man can come unto the Father
but by 7-ne." John si/. 6.

When a sinner is brought to this repentance to-
ward God, and faith toward our Lord Jesus Christ,
this treaty of peace is concluded ; the perdtent Deliev-
er therein obtains a sure and unfailing interest in God
and Christ, and a covenant-citle to all the sure mcrcif.s
of Christ, the true David. It is by the mediation of
Christ, that this treaty of peace, this covenant of re-
conciiidtion is bi'ought about, and thus happily con-
cluded.

These few observations may suffice for a general
accowHt of the covejaant of grace, and the several

79

parts included in it. The covenant of rcdcrnption is
the first and leading part of it, on which the covenant
of reconciliation is predicated, and all the subsequent
dealings of God with mankind, flow from it ; by at-
tending to which, we shall be led into a more full
acquaintance with the covenant, and more clearly see
the. true lenor of it. Therefore,

III. I proceed to inquire into the state of mankind
under this dispensation of redeeming grace, and the
tenor of the various dealings of God v/ith them.

When God came to our first parents after the fall,
and had convicted them of their breach of the first
covenant ; he thereupon revealed the covenant of
grace, by the promise of the seed of the woman that
should bruise the serpent's head and thereby the
dispensation of redeeming grace was brought in, the
Redeemer's kingdom was set up, and the influence
of his mediation took place, before God proceeded to
pass any sentence upon theip. for their transgression.
And this dispensation of redeeming grace being thus
brought in, from this time forward it became the
foundation of all the subsequent dealings of God with
mankind ; v/hich I shall essay to illustrate in the fol-
io iving observations.

1. By the introduction of this new dispensation,
the execution of the threatening of the first covenant
upon our first parents was prevented ; and a new
state of trial for life or deatli was granted them,
which made room for their posterity to come into ex-
istence in the course oi ordinary generation When
Adam liad broken the first covenant, death became
his due according to the threatening, " In the day
that thou eatest thereof thou shalt surely die " —
There remained no room for him to coiidnue any
longer a probationer under the first covenant ; but^
his state was effectually decided : nothing but death
"was before him. And as the tenor of the threatening
■syas, that he should die on the day that he sinned j
there must have been a speedy end of him, and ^\ith

80

him, ine end" of the whole hiuuaii race ; and tills
world winch was made for his habitation, must have
been destroyed, or reiDaincd an miir.habited desert, if
the Mediator had not then interposed to sustain the
sinliin.L': vrorld. But as tlie mediation of Jesus Christ
then took phice, on that account God continued to
ispr.old ti^c world, to preserve the course of nature*
to spare (alien Adam from the execution of the curse
of the broken covenant, and to grant him another
Slate of trial on ti'.c footin,^; of the covenant of grace.

Some have taken nuich pains to little purpose, to
sh-ow a reason why Adam did not suffer death on the'
day that he sinned, according to the threatening of
tlic first covenant ; and have labored to give sucii ;in
unnatural turn to the threatening, as to make it con-
sistent with Gout, sparing- him from present death, and
allowin;}; him to live long- enough to leave a posterity
of ^'uviwl mortals behind him, before the threatened
death should be indicted upon him.. But such delays
of justice cannot be accounted for, from the tenor of
the first covenant : but it w^as manifestly a privilege
i^ranted to him in the covenant of grace, as: a fruit of
tlie mediation of Christ. After the breach of the first
covenant, A^dam lived above nine hundred years ; dur-
ing which period he Avas a probationer for life or death,
under the covenant of grace : and this day of grace
therefore, must necessarily be looked upon as a priv-
ilege procured for him by the IMediator, and granted
to him in the covenant of grace. And this view cT
the case gives us a plain, natural and easy account of
God's sparing Avdam from punishment according to
the threatening : It was the Mediator who obtained
this privilege, or reprieve from death for him.

When the first covenant was broken, and Adam
had thereby laid himself open to the curse of it ; the
cjuestion to be determined was, whether the curse
should be executed upon him, and tiie wdiole human
race be cut off at one stroke : or whether tliat coven-
ant should be superceded by the introduction of the
second covenant ; whereby a trial for life or death

81

should he granted both to him and to his seed, upon
this new footing'. Itwast e last oi these which divine
wisdom and goodness hath chosen Here then avc
are to inquire v/hat that stute is, in which Adam and
}»is seed are to be considered, when this ehange in
the divine government was made, in superceding the
first covenant by the introduction of the second.

As to Adam, it is plain he then stood as a fallen
creature beiore Gcd ; and yet, it remained to be de-
termined by his conduct under this second covenant
whether life or death should be his portion And as
to his seed, the state in which they are born, is
much the same with that in which he then stood.
When Adam was created, his Maker formed him to
!)e the root and father ol'the human race. The man-
ner in which mankind were to come into being, was
then established to be by ordinary generation. 1 he
God of nature then established such a near and close
natural union among them, that they should be all
partakers of the same nature, share in like privile-
ges, and be dealt with upon the same footing ; this
]iaturai union being a proper foundation of, and a
leading step to that federal union between him and
his seed, which was appointed in the first covenant.
Union with the blessed God, the supreme head of
the moral world, is, in the nature of things, necessa-
ry to the well being of the rational ovstera. This
state of union with God, was the state in which the
human nature was first formed. And for securing
and preserving this union of the human race with
God, botii the natural and the federal anion wliich
were originally ordained between Adam and his
seed, were intended to be subservient." That cov-
enant-union which God appointed between Adam and
liis seed, was not to bo considered as a mere arbi-
trary appointment ; (though on that supposition, the
divine riy;ht and authority cannot be disputed) but it
was a wise and proper method to preserve and secure
that union of mankind with iiimself, which is essen-
tial to the happiness of his rational creatures.—

S^2

Whether there was any other, or any better method
th'dt could have been devised to secure the union of
mankind witli God, than that which was provided in
nature, and appointed in the first covenant, is not
for us to determine. But this consideration should
satisfy us in the case, that of all possible methods, in-
finite and unerring wisdom made choice of this nat-
ural and federal union of mankind with their first fa-
ther. But v/e see, Adam by his misconduct frustra-
ted the good tendency and intention of his primitive
state, and brougiit ruin upon himself; and his seed
tl'icreby became liable to be cut off from their then
future, intended existence. But as by the second
covenant, a new slate of trial and day of grace v/as
afforded to our first parents ; it made way for tlicir
sec^d to come into the world according to the origin-
ally appointed method of ordinary generation. And
this sliows that we receive even our natural exist*
once through the influence of the mediation of Jesus
Christ.

It has been before proved, tiiat Adam's seed, ac-
cording to the constitution of the first covenant, were
to be affected v/ith, and sliarers in the fruits and con-
seqi-iences of his conduct under that dispensation. —
And what 9;reat advanta^res would have accrued to
them from liis fidelity, had he been faithful, we hava
not sufficient light from the word of God to deter-
mine. But since he fell, and it was the introduction
of the second covenant that made room for us to
come into being according to the originally appoint-
ed method of ordinary generation, it is not reasonable
to suppose we shall now suffer any greater positive
punishment on account of Adam's breach of cove-
nant, than we should iiave done if the second covenant
bad not been brought in ; but the first covenant had
Iiad its full operation. Indeedj sins committed un-
der any dispensation, arc aggravated in proportion to
ihe excellency of the consiiiution, and the privileges
contained in it. Although, tlierefore, sins commit-
ted under the covenant of grace, are peculiarly ag-

Ijravatctl, yet tliis ufToul?, no reason 'vhy Adam^s seed
should have a greater punishment laid upon them
for his breach oilhe first covenant, than they were to
have suflcred according to the covenant under which
the offence was committed. And as all the evil they
would have suffered if the first covenant had had its
full operation, was merely negative, in that their then
future existence would have been prevented ; there-
fore a greater evil than non-existence cannot be ex-
ecuted upon any of the seed of Adam, merely for his
breach of covenant- And accordingly >ve no where
find mankind ever threatened with future damnation
merely for the sin of x\dam.

Wherefore if the future state of the infants of hea-
then dying in inf.oicy, should be objected against
what has been now offered, 1 would rei)iy — The me-
diation of the Lord Jesus Christ procured their natu-
ral life ; they were born into the world probatiGr;crs
under the covenant of grace. If, therefore, they pe-
rish in the next world, it must be not for Adam's
breach of the first covenant, bul for their non-com-
pliance with the covenant of grace. There are no
greater difficulties attending the supposition of their
perishing for non-compliance with the covenant of
grace, than there are attending the supposition of
their suffering for the sin of Adam imputed. But I
know of nothing that will warrant our saying any
such shall pcribh. Tor it was the mediation of Jesus
Christ that procured their natural life, and they are
born probationers under the covenant of giHice ; and
although they are taken out of the world before
they were capable of yielding actual compliance with
the terms of life ; yet neither have they positively
rejected them. But it must be confessed the scrip-
tures do not afford sufficient light to enable us to
make any certain conclusions in the case.

But it any will insist upon it, that as they are natu-
rally depraved by Adam's fail, so they niust suffer
for it after death ; I answer — As the c\ il they would
have suffered if the first covenant hud h«d its fufl

84

operation, would have been non-cxiate^ice^ therefore'
iheir iuture punishment must be annihilation.

Seeing then the superceding^ the first covenant by
the introduciion ot the second, has niude way for the
seed oi Adam to be born inro the world probation-
ers {or life or death, under the covenant of grace ;
it will be inquired how ? Or whether we be at all
interested m, or aifccted with this breach of cov-
eiiunt ?

To this inquiry I answer, in two respects. ^

1. We enjoy a much less happy state in this life,
than might hc.ve been expected, if our first parents
had not fallen. W e are exposed to innumerable evils
in this life, and even to suffer a bodily death ; all
which are undeniably laid upon us on account of Ad-
am's fall ; as evidently appears from that sentence
passed upon him ; which manifestly extends to, and
equally lies upon all his seed. Gen. iii. 17, 18, 19,
*• And ur.to Adam he said, because thou liast heark-
ened unto the voice of thy wile, and hast eaten of the
tree of wiiich I commanded ihee saying, thou shalt
r.ot eat of it ; cursed is the ground for thy sake ; in
sorrow shalt thou eat of it all the days of thy life.
Thorns also and thistles shall it bring forth unto thee ;
and tiiou shalt eat ihe herb of the field. In the sweat
of ihy face shalt thou eat bread, till thou return unto
the ground ; for out of it wast thou taken ; for dust
thou art, and unto dust shalt thou return."

2. We do not come into che world in that state of
union and friendship v/irh God that we should have
done, if Adam had not fallen. God at first made
Adam in Jiis own image, in a ttaie of union and fiiend-
bhip w/th his Maker ; and if chiidreujhad been born
imto him whilst he stood in that state, they also would
have come into the \a orld in such a state of union and
friendship with God. But after he fell, he begat a
son in his own likeness.

Union with Adam was the way appointed in the
first covenant, ibr the ersjoyment of friendship .nd
communion with God : But since the first covenant

S5

wiijj superseded by the introduction of the sccoiul,
union with Christ our new covenant-head, is the only
way for us now to enjoy friendship and communion
wiihGod. If therefore there was nothinp; to be
charged upon us, under the present dispensation, but
the WciUt of that fc.ith by which we should be united
to Christ ; it would be sufficient matter of condemna-
tion. For this is the tenor of the new covenunt,
iMark xvi. 16. "He that believeth and is baptized
hhall be saved ; but he that believeth not shall be
damned." We are born probationers for lile or
death under this new dispensation ; and shall !)c
judged in the last day, and dealt with in the future
state, not according to the first covenant made with
Adam ; but according to the covenunt of grace,
brought in by the mediation of Christ. For we no
Tvdiere f-:id the children of men threatened with fu-
ture damnation on account of Adarn's breach of
covenar.t.

As union to and communion with God under the
present dispensation, is not to be enjoyed by m.ankind
but by faith in the Mediator ; therefore tlie children
of men in their native state, are cut ofip [rem those di-
vine manifestations which would draw their hearts to
the love of God ; and of course, they full in love with
creatures as has before been described. This is the
greatest evil we sufier for the sin ol Adam.

Although the first covenant is superseded by the
introduction of the second, yet the originally appoint-
ed method for mankind to enter into life by ordinary
generation, is not thereby broken up ; nor is the first
covenant anniiulated by being super >eded, or made
to be as if it never had been ; but it remcdns as an
antiquated dispensation, under which mankind are to
be considered as having once stood. For aithougU
there is a great distance of tinie between the former
and latter generations of Adam's seed as to the pe-
riod when they enter into life ; yet this makes no
alteration as to the state in which they coirie into tiie
World ; because they virtuaiiy existed m Adam, a^

8

86

appears from tiie natural unioR between Iiim and
them, and the covenant-union wlucii was predicated
upon it. The course of nature is aflected with this
first constiuuion throughout all generations ; and by
it, the character of a sinner is fastened upon them.
If the whole human race had actually existed at the
time when the first covenant was superseded by the
second, it is easy to see how the first covenant would
have fixed the character of a sinner upon them, by
virtue of of their union with Adam: but the origin-
ally appointed method of entering into life in a suc-
cession of many generations, is equally consistent
^vlth their being all equally affected 'with that primi-
tive constitution ; although there is such great dis-
tance of time between them. But notwithstanding
this operation of the first coveniUU, they arc to be
considered as being born under tiiC covenant of
grace, under which they stand probationers for life or
death.

ObjectioTt, If the first covenant is superseded by
the second, and we are born under the covenant of
grace, to stand in a state of probation under it alone,
"why then should we be at all afi'ected with the first
covenant ? Or be tainted by Adam's breach of it ?

Jn&wer. When Adam was made, and placed un-
der the first covenant, he had a seed given him.
When he fell, being spared from present death
through the Mediator, it made room for his seed to
be born. The introduction of the second covenant
did not give him a seed : but it prevented the ex-
cision of his then future intended seed, by the execu-
tion of the curse of the first covenant ; his seed m^y
be said to be redeemed from non-existence, in like
manner as Adam was redeemed from present death.
If therefore we have our originally intended exist-
ence, we must come into the world as the seed of
Adam. Our receiving our originally intended ex-
istence, as the seed of Adam, after his fall, could not
be separated from our sharing in the depravity of his
fallen -state. The introduction of the second coven*

87

&nt could iK»t posslblv' have prevented this, without
breaking' in upon the order of nature, and dissolving
the originally appointed method of coming into the
world in the course of ordinary g-ene ration ; which
would, in reality, have been the bringing in of another
race of beings, instead of the originally intended seed.
And if we will object agcwist this, it will be ultimate-
ly to object against God's gracious dealings with our
first parents, in sparing them from present death, by
the introduction of the second covenant. But shall
our eye be evil, because he is good ?•

Upon the whole then, when we survey the dealings
of God with mankind from the beginning, we shall
fin'.] no reason to complain of his ways as not being
equal, on account of any thing we suffer because of
Adam's breach of the first covenant.

2. This new covenant is the foundation of God's
present plan of providential government over the
world.

As it was the mediation of Christ which prevented
the execution of the curse of the first covenant upon
Adam, and made room for his posterity to come into
being in their severa'. generations ; so it is to be as-
cribed to the same cause that the earth was preser-
ved, the course of nature continued, and mankind en-
joy the present life with all the comforts of it. And
this shows how pertinently those words may be ap-
plied to Christ in Ps. Ixxv. 3. " The earth and all
the inhabitants thereof are dissolved ; I bear up the
pill?.rs of it." God's dealings with mankind in the
various dispensations of providence, must be acknow-
ledged to be agreeable to the state in which he hath
placed them. And as it is the covenant of grace un-
der which mankind are placed in a state of probation,
in the present life ; we must suppose the plan of his
providential government is regulated according to
that covenant. For as we have received this present
life by the influence of the Mediator of the new cov-
enant ; therefore all our circumstances in life must
be ord«re:l accordingly. This is the case in all di-

8S

vine visitations in the way of cither mercies, or affiicr
tions ; they tire all to be considered as dispensations
dealt out to us by God, accordini? to the tenor of the
covenant of grace ; and are wisely adapted to pro-
mote the great ends of his glory, and the best inter-
est of man, for the sake of which the new covenant
was brought in. Or in oilier v/ords, they are means
of grace. They fall under the general denomination
of means, which God is using with mankind to sub-
serve the purposes of his glory in the salvation of sin-
ners.

This is the light in which we are to view the com*
mon bounties of divine providence. The apostle
represents it as the tendency of divine goodness in
tiie bcstov/ment of common bounties, " To lead us to
repentance." Rom. ii. 4. It is through the grace
of the new covenant that God causeth the sun to rise
upon the evil, and upon tlie good ; and sendcth rain
upon the just, and upon tlie unjust. The heathen
nations who know not Christ, nor profess him, ara
partakers of these benefits of his mediation.

In the same liglit also are we to view the afnictivc
dispensations of divine providence. It belongs to the
covenant love and ftdthfuhicss of God, in some cases,
to visit mankir.d with aiiiictions. *' P'^or whom the
Lord loveth, lie chastcneth, and scourgeth every son
whom he receiveth. God doth this for our profit,
thafbeing chastened of the Lord, we should not be
Gonder :,ncd with the wicked." AiHictions tend many
ways lo promote the spiritual good of mankind, and
great benefits are many times received from them.
Indeed, the curse causeless shall not come ; sin is
the procuring cause of i r:em : but yet, they are not
sent properly as puinsrments, but as corrections ;
and tl e design of them is not our destruction, but our
amendment.

Not only these lighter strokes of afSiction which
are Isid upon us in this life ; but also that bodily death
to >'v Idch we are sut jected in this present state, is a
dispcabi.iion of God, appointed to us iu tne covenant of

89

n;i'acc. Seeing;' dealh was the piin'shment threatened
for sin. in the first covenant ; it may be thought strange
that I should icpresentitas an appointment in the cov-
enant of grace But letitbe remembered thatthe death
threatened in the first covenant, included the whole
of that punishment which was to be inflicted on man
for sin ; which punishment must necessarily reach
and lie upon the soul as well as the body. The death
threatened in the first coenant, contained much
mo'-e than a bodily death. And further : When (iod
came to our first parents aUer the tall, and had convict-
ed them of their breach of tne covenant ; he first re-
vealed the covenant of grace, h\ the promise of the seed
of the woma!i, before he proceeded to pass aiiy sen-
tence upon them foi' theu' transgression. And as the
covenant of grace was then revealed, so the mediation
of Christ then took place between God and man,
whereby tlie execution of the curse of the first cov-
enant was prevented ; and a new state of trial grant-
ed to f lilen man, under the covenant of grace. And
although the sin of breaking the first covenant was
not properly pardoned ; yet the covenant itself was
superseded by the introduction of the covenant of
grace ; and it remained to be determined by their be-
havior under this second dispensation whether life
or death should be their portion Yet as in the in-
troduction of the second covenant, mankind are con-
sidered as having once stood in a state of probation
under the first, and having the character of a sinner
fastened upon them by the breach of it ; so it lias
seemed good in the sight of God to fix some lasting-
monuments of it upon mankind, by retaining some of
the evils included in the original threatening which
might be consistent witii his gracious purposes in the
second covenant ; and in particular, to chastise the
whole human race for the breach of the first coven-
ant, by laying upon them the affliction of a bodily
death ; which, although laid for that first transgres-
sion, yet is not to be considered properly as the ex-
ecution of tiie full curse of the first covenant; but as
an holy correction laid upon them under tlic coven-
8 ^-

ant of grace. In this lii^ht Moses leads us to consum-
er the sentence of a bodily death which was passed
upon the human race after the fall. Gen. iii. 17, 18,
19. "And unto Adam he said, because thou hast
hearkened to the voice of thy wife, and hast eaten of
the tree of which I commanded thee, saying, thou
shalt not eat of it : cursed is the ground for thy s.fke :
in sorrow shalt thou eat of it all the days of thy life.
Thorns also and thistles shall it bring forth unto
thee : and thou shalt eat the herb of the field. In
the '^weat of thy face shalt thou eat bread, till thou
return unto the ground : for out of it wast thou ta-
ken : "for dust thou art ; and unto dust shalt thou re-
turn." Here we evidently see, that a bodily death
is numbered among the other sorrows and afflictions
which mankind v/ere to be exercised with in this life,
-and appointed to them on the same footing. These
evils are far from being the full import of that threat-
ening which was set before Adam in the first coven-
ant. " In the day that thou eatest thereof, thou sh dt
surely die." This threatening, as 1 have before
shown, includes much more than a bodily death, even
future sufferings. And besides, these other afflictions
of this life, are in other parts of the Bible constantly
represented as the chastisements of a coveunnt-God.
As therefore the other afflictions of this life, are the
dealings of God in the covenant of grace ; so also is
this of a bodily death. A bodily death which is now
the common portion of saints and sinners, is not to
be looked upon as that in which the full curse of the
first covenant is executed upon mankind : but it is to
be esteemed as an appointment ot God in the coven-
ant of grace, in the exercise of his wisdom, holiness,
and covenant love, wisely suited to the state of man-
kind in this life, to serve very important purposes
respecting their probation under the covenant of
grace. It is the present mortality of mankind that
in a special manner awakens sleepy sinners, fixes
their attention upon their spiritual concerns, restrains
their corruptions, and quickens them to diligence in
-seeking salvation. And it is many ways advantage-

91

ous to the true believer. It is an ariiiov ai^^aiiiSt
temptations, a spur to iiis clili;vj;cnce, a peiiod to his
probation-state, a release from labor, and a passage
into promised rest. Hence, the apostle num!)ers
death amongst the privileges granted to believers in
the covenant of grace. 1. Cor. iii. 22, 23. " Wheth-
er Paul, or Apollos, or Ceplias, or the world, or life,
or cleat/}, or things present, or things to come ; all are
yours ; for ye are Christ's ; and Christ is God's."

As it has pleased God to grant to fallen man a new
state of trial ; so the period of life here allowed us is
the limiied time of our probation-stute. We must,
in this life, secure our title to the blessings set be-
fore us, or our opportunity f r it will be forever over.
Our present state of trial being ccnlined to this life,
the length of it is determined by the sovereign pleab-
urc of God : to some he is pleased to allow a longer,
and to others a shorter space ; reserving t/us among
the secrets of his own will, that man, viewing him-
self every moment liLible to die, might be quickened
to greater diligence in improving the day and means
of grace.

The appointment of a day of general judgment,
and of the resurrection of the dead in order to it, be-
long to this new dispensation. There was no m.en-
tion of these things in the first covenant ; nor did the
first state of man requiie, or even admit of them:
but they are very agreeable to our state of trial un-
der the new covenant. God hath appointed a day in
which he- will judge the world in ughteousness by
Jesus Christ, wiiD will come again in tlie clouds for
that purpose ; when all that are in their graves shall
hear his voice, und shall come forth ; they that have
done good, to the resurrection of life ; and they that
have done evil, unio the resurrection of damnation.
The resurrection of the b»idy is an appointment of
the new covenant, as well as the day of general judg-
ment ; and both are parts of that scheme which di-
vine wisdom hath laid in the covenant of grace, under
"which mankind are now made probationers *. There-
fore all, both good and bad, shall share in them as the

9^

fruit and eHect of Chiisi's being' made their coven-
f'-nt-heiid in this dispensation. And thus the words of
our text will Le m idc good in their fullest ip,jport.
" For since by man c-tme death, by man cume also
the resuireclion of tlie dead. For as in Adam all
die, so in Chiist shall all be made alive "

3. This new covenant is the rule of God's moral
government over the woild. God's moral govern-
ment is his i^overnai.^nt over moral agents. And
here, man only falhi under our present consideration.
By the n)oial law is commonly met-nt that rule of
righteousness between God and man, which is found-
ed in, and arises from the reason and nature of things.
Thus, man w^as created uiKler such bonds of duty to
his Creator ; yea, a\id he necessarily remains so, un-
der all the particular forms of divine government
whicii God hath cippointcd to him. The tenor of the
law is, " The man that doth them, shall live in them :
But cursed is every one that continueth not in all
things which are written in the book of the law to do
them."

Man beincv at First made under the law, "whilst he re-
mained so could ex„pect nothing more in consequence
oihis obedience, than to be preserved in his then pre-
sent state of happiness so long as he continued obe-
dient : but €11 tlie tirst offence he WGuld tall undci*
the curse. But the appointment of a particular test,
and subjoining a proiinse of iite as the reward of obe-
dience, and the threatening of death as t!ie punish*
ment ot" sin, according to the behavior of man during
a certain term of time, did so alter the tenor of the
divine government, as to make it of the nature of a
covenant ; although the same rule of duty the laiVy
continued under this new form. This was the case
when God entered into a covenant of life and death
with our first parents ; the whole law still remained
as their rule of duty, although their trial for life or
death was contracted to a single point, as has been
before observed ; and their obligations to obedience
to the wholQ law were increased bv the favors l?ran^•

93

ed in that covenant. So likewise, v.'hen God brought
in the covenant of grace upon the fail of man ; the
moral law still remained his rule of duty, in this new
covenant-form. The moral law is put into the hand
of Christ, and is the law of the Redeemer's king-
dom ; and every transgression of it is a sin against
the divine authority exercised over iT)an, in this cov-
enant. For the moi"ul law beloi >^s to, and is included
in the covenant of grace, as the rule of duty there set
before us. It is by Christ's avithoiity this ruie of
duty is enjoined upon us ; our conformity to it is
properly obedience to him ; and through the influ-
ence of his ^mediation, the motives to obedience,
firomiscs and thrcatc7}ings, now take hold of us, and
and become eiTeciual upon us. Hence, our obedi-
ence to it is styled, The obedience of faith ; faith in
the heart is the root and principle from whence 'ail
holy obdience to the lav/ ariselh.

Some practical writers have distinguished betv/een
the law and gospel, as being two distinct rules or life
to mankind ; and they represent some things as du-
ties required by the law, and others as being required
by the gospel. But whatever advantages n:jay, in
some respects, arise from these distinctions ; yet
tiiey ought to be made with the greatest caution, lest
>v'e thereby darken our conceptions of the rule of our
duty, and the tenor of the divine f^ovei'nment. It is
manifestly absurd to represent two distinct and in-
consistent forms of divine government as being in
force at the sanie time. The original form of divine
government in the moral law, promising life to the
obedient, and threatening death to tlie offender, is
very different from the form of divine government
set forth in the gospel, wdiich sets up the Mediator
as universal king, pi omising life to them that believe
on him, and cursing every unbeliever. It gives a
very disagreeable character of the divine Being, to
represent Mm as holding mankhid under two such
widely differii-.g forms of govci'nment at the san^.^
lime. 1 iiis is an uLiUidii\ v/nich has ngt been ^uf'

94

ficiently attciitlcd to. The various, glonous and ex-
alted characters under which the Lord Jesus Christ
is described to us in the i^ospel, evidently show that
the dispensation which he has brought in, is the pre-
sent pl-.ai ol' the divine government. The laws that we
are under as the rule of life, must be considered as
the laws of Christ. Christ is king in his own king-
dom : no laws but 1 ii can oe binding upon the subjects
of his own kin^^dom. It is inconsistent with our al-
legiance to him, to be in sui^jection to any foreign
government. The law of nature therefore is the law
of Christ, enjoined upon us by his authority, and pre-
scribed in the covenant of grace as the rule of duty
for us to walk by.

This dispsnsation of redeeming grace enforccth
the rule of duty upon us by promises and threaten-
ings. Some have entertained such a contracted ni>
tion of the covenant of grace, as to confine it to a cov-
enant-closure with Jesus Christ, and containing little
or nothing more than promises of salvation to belie-
vers. But I apprehend, a little consideration might
convince us, that commands and threatenings belong
to it, as well as promises. Indeed, as it was the sub-
joining of promises and threatenings to the behavior
of man upon trial, which at first changed tlfe tenor of
the divine government from that of mere law, to be
of the nature of a covenant ; so every particular
promise of any good thing may be considered as a dis-
tinct covenant : because every one that has those dis-
tinguishing qualifications to which particular prom-
ises have an express refeicnce, may be said to have a
covenant-right to the thing promised. And in this
way wc uiay make out as many covenants as there
are promises. And to this the apostle gives some
countenance, by speaking of the Covcf/ani of /iromiscy
in tlic plural number. But still it must be remem-
bci'ed, that all the promises made to fallen man be-
long to the covenant of grace., and are predicated
upon the mediation of Jesus Christ, And threaten-
ings Qf pui*ishn\ent for sin belong to the same con-

05

slitution as the proiviscs ; pronnscs and threaten*
iiigs are couaterpurts to eacii cthef. Ic bcloni^^s to
the niediatoricl office cf Chiist, to icveai the uiath of
God from heaven against the ungcciiiness and un-
righteousness ot men, as well as to set forth pronais-
cs of mei cy to the penitent believer. He was sent
into the world, to Jiro claim the acce/itable year of the
Lord^ and the day of -ucjigeance of otir God, I'hesc
things n':ake it nraiiifest, that the threatenings con-
tained lu the woid of God belong to the covenant of
grace, as well as the pron.ises : and this shows that
the covenant of giace can condemn as well as justify.
The wicked in ihe day of judgment, Avill stand con-
demned by the same rule by which the righteous
shall be justified.

4. This dispensation which is brought in by the
Mediator, is that divine constitution under which
mankind are put into a state of probation for life or
death. I have often had occasion, in the preceding
discourse, to mentron our being probationers under
the covenant cf grace: but a matter ot this im.port-
ance deserves a particular consideration.

When Adam broke the first covenant, that dispen-
sation was superseded by the introduction of the cov-
enant of graoe. Life or death no longer depended
upon, nor were connected with that particular test of
obedience set forth in the first covenant. Indeed,
the first covenant was not abolished, nor Adam's
breach of it pardoned : but in the introduction of the
second covenant, man was considered as a transgres-
sor of the first. That first covenant has so far had
its influence, as to fix the character of a sinner, and to
fasten the guilt of the breach of it upon mankind ;
although his life or death no longer depend upon his
behavior respecting that particular test of obedience
specified in it. God foresaw the fall of Adam, and in
the eternal counsels of the divine mind provided a rem-
edy for him, in purposing to send his Son to redeem
and save fallen man, by the introduction of the second
covenant. And as it was the introduction of this new

96

dispensation that prevcntcfl the execution of the
curse upon Adam, and made way for Jus posterity to
be born into the world accordinj^ to the course of or-
dinary generation, to enjoy a time of trial under the
covenant of grace : therefore tlie lit^ht in which wc
are to view mankind, is not as having been only in
connexion with the first Adam, and in a state of ruin
by his breach of covenant ; but also, as in connexion
with the second Adam, the Lord Jesus Christ, ani in
a state of probation under his mediation. We are
born probv.tioners for life or death under the coven-
C^nt of grace, which is the rule of the divine govern-
ment over us in this life, and the rule by wduch our
final state shall be judged and determined in the day
of judgment.

Although the rule of duty set us to walk by in the
covenant of grace, takes in the whole will of God,
and requires universal holiness and perfect obedi-
ence ; yet it has not made our performance of re-
quired obcciience the condition of life, or the term on
which we shall enjoy the salvation offered in the gos-
pel. U rider tlie hrst coventuit, perfect obedience to
the whole will of God, was the duty of man : yet his
probaiion for life or death (as lias been shown) was
limited to tlie pardcular pi-ecepts relating to the tree
of life, and the tree of knowledge of good and e\il.
And thus it is in the covenant of gr::ce ; perfect obe-
dience to the will of God is still our duty : yet our
trial for life or deatli is limited lo a single point ;
viz. Union ivilh Jesus Christ by faith. As the first
covenur^t was made. with A-dam, as the covenant-head
of mankind ; so the second covenant is made with
Christ, as a new covenant-head. Our union with the
first Adam was the foundation of our ruhi through
his apootacy ; and so our union with the second
Adam by faith, is the foundation of our recovery and
salvation, through his obedience. Christ stands re-
lated, in some sense, to all mankind, as their coven-
ant-head ; in that it was his standing in this capdcity,
that, prevented the iiuman race fiom becoming ex*

97

linct by the immediate death of Adam after his fail ;
and made way for his posterity to be born. But
there is a union with Christ of a higher kind, a mor-
al, voluntary inward union of heart ; which is the
distinguishing character of a believer.

Faith in the general notion of it, is a firm belief of
the truth of the things which God has revealed to us
in his word ; which shall cause them to have an ef-
fectual influence on the heart. That belief of the
gospel as true, which does not ca\ise the truths in it to
have their proper, effectual influence on the heart, is
not faith, in a gospel sense. According to this gen-
eral account of laith, it appears that many and various
exercises of heart are included in it. But that faith
in particular which is of such special importance in
the covenant of reconciliivtion, as being the peculiar
point of trial to man in his present state of probcition,
is such a belief of the report of the gospel concern-
ing Chi'ist, as that the heart is pleased with him, and
receives him in all his offices and relations, in which.
he is offered to us in the gospel. When this faith
towards our Lord Jesus Christ takes place, we shall
cordially join in with him in the same cause and in-
terest ; the effect of which will be, that we shall
walk even as he walked. Herein there is inward,
hearty, spiritual union with Christ in the new cov-
enant.

This spiritual union with Jesus Christ here briefly
described, is the faith to which the promises of sal-
vation are made in the gospel ; and all the descrip-
tions of a saving faith contained in the gospel,
agree with this representation of it. And that this
faith is the special test prescribed in the covenant of
grace, or the point in particular on which our salva-
tion, or condemnation depends, I shall endeavor to
evince by the following considerations.

1 . This appears to be the particular test in the
covenant of grace, from attending to the character
and offices of our Lord Jesus Christ. The first and
Teading character in which Christ appears in his ir;-

98

troducing the dupensraion of rcdconiiug grace, is
that of a covenant-head. For the new covenant is
firstly made Avith him, as the head and rcprej^entativc
of his people ; and he is to act in, and transact the
affairs of the covenant for them. And tliis title of
covenant-head, Avith his other titles and offices, show
that his obedience is the righteousness by which his
people are justified, his sufferings are the atonemen<
on account of which their sins are pardoned, and hi.
mediation is the foundation of their acceptance wit'
God : Therefore he is the Lord our righteousness ;
he is the propitiation for our sins ; and he is our ad-
vocate ivith the Father : all which mfake it eviden
that our pardon, justification, and aceepiance with
God, flow from, and are the effects of his mediation.
And if these benefits are procured for us by Christ's
mediatorial work, it is evident our dependence for
obtaining them, must be grounded, not upon an)
thing which we do for ourselves ; but upon what
Christ has done and is doing for us. And for this
cause, we are so cibundantly cautioned against a legal
self-righteous spirit, which inclines us to substitut
some doings or attainments of our own, as the fcun-
dation of our hope, instead of the righteousness and
merit of Christ ; which disposition is properly oppo-
sition of heart to the v/ay of life by Christ. By act-
ing under the influence of such a spirit, we impose
upon ourselves a much more difficult condition of
life than God laid upon man in his innocent state.
Adam's trial was confined to a single point ; but
here we set ourselves the task of keeping the v,hoIe
law. But a clue acknowledgment of Christ in his
mediatorial characters evidently implies the renoun-
cing all confidence in the flesh, and placing our whol*
hope and dependence on him.

As the mediatorial offices and work of Christ ii
the meritorious and procuring cause of all divine fa-
vor, and saving mercies ; therefore il is necessary
we should be united to him by iaith, in gosp«^l-fellow-
s^ip; that we may receive those benefits through

99

iiim. And accordingly this matter is conBrmed by
the tenor of the cail of God to sinner:;, in the gospel.
Matt. xi. 28, " Come unto me all ye that labor and
are heavy laden, and I will give you rest." And very
express to the purpose are those words of the apostle
in 1. Corinth, i. 9. " God is faithful, by whom ye
are called unto the fellov/ship of his Son, Christ Je-
sus our Lord." In these wvords there is an allusion
to fellov.^ship which is practised among men. When
a number of men join in i^llowship, they put their seve-
ral interests into one common stock, have one com-
mon interest, and ail pursue one common design ;
and such a federal union takes place among them,
that if one makes a good bargain, they all share the
benefit of it ; if one contracts a debt, they all stand
obliged for the payment ; and if one makes payment,
they are all discharged. And in allusion to these
thing-s, we are called of God, unto fellowship with his
Son, Christ Jesus our Lord. He took our nature on
him, and came into fellowship with us, in our fallen
Sinful state, by becoming our covenant-head ; and be-
ing thus numbered with transgressors, he became
liable to pay our debts to divine justice ; for which
cause he bore our sin in his own body on the tree,
and was made a curse for us- And the end for
which* he entered into this fellowsiiip with sinners,
was that they also might join in, and enjoy fellowship
with him, in the merits of his holy obedience and
sufferings. By being united to Christ in the new
-covenant, we eLJjy fellowship with him in all the
privileges and benefits of his mediation : our sins are
pardoned, we are justiiied, have peace with God,
are aduiitted as his children, have the spirit of his
Son sent into our hearts, and are made heirs of God,
and joint-heirs with Jesus Christ.

2. Union to Jesus Christ by faith, appears to be
the special point of trial set forth in the covenant of
grace, from this consideration, That there isforghie-
ness of si7if! granted to us in that covenant. Perfect
obedience to the will of God is unchangeably the duty

100

of man. In the first covenant, although man was put
upon trial only in a single point ; yet he was not left
without a rule to walk by in other matters : but per-
fect obedience to the whole will of God was still h?s
duty ; whilst the perfection of his obedience w;,-.s put
tc trial but in a sini^le instance. So it is likewise in
the covenant of grace. Perfect obedience is still our
duty : yet our yielding this perfect obedience is not
made the condition of life. Our trial for Hie or death
is contracted to the single point of union with Christ
by faith : and yet, the rule set us to walk by, requires
perfect obedience. And it is because our trial for
life or death is confined to a single point, that there
is any room in the covenatU of grace, for the exercise
of God's pardoning mercy to sinners. The great in-
quiry to be made in the day of judgment, into our
conduct in our probation-state, in order to determine
whether life or death shall be our portion, is not,
Now many duties we have fierformed ; or How many
sins we have cominitted : But it will be, Whether we
have believed in Christ,^

Perfect obedience is manifestly our duty in our
present state of trial, because we are required to re-
pent of all that imperfection which is found in our
performances. But if any obedience which is short
of perfection, did come up to the demands which are
made upon us in the rule of duty which is set us to
walk by, there would be no need of repenting of that
imperfection which is found in our obedience. For
where there is no law, there can be no transgression.
But if the law does not require perfection from us,
our imperfection cannot be a transgression of it.
But it is evident that every imperfection which at-
tends our obedience is sinful in the sight of God, and
we arc required to repent, that we may be pardoned.
God hath made provision in the new covenant, by the
atonement of Christ's blood for the exercise of his
pardoning mercy in the forgiveness of sins ; yea Je-»
sus Christ came into the world to save even the chief
of sinners ; therefore whosoever wil), though his sinij

101

areas scarlet, and red like crimson, m:ty coinc, and
receive a free pardon .

Such ample provision being made for the pardon
of the repenting and returning sinner, it is an evident
conseOjUence that our pardon, acceptance with God,
and title to life do not depend upon our own rigl c-
eousness, or our performing the duties required of u:>
in that rule of duty set us to walk by m our present
state : but they must depend upon what Christ has
done for us, by whom these privileges are procured :
from ail which it is an evident consequence, that cur
interest in Christ, or union to him by faith, is the
turning point on u'hich our life or death depends.
Very express to this point, is that text in John iii. 18.
" He that beiieveth on him, is not condemned : but
he that beiieveth not, Is condemned already ; because
he haih not believed in the name of the. only begot-
ten Son of God,"

3. It appears that union with Christ by fciith, is the
special point of trial in our probation-state ; because
all the promises of special favor are made to believ-
ers " lie that beiieveth, and is baptized, shall be
saved : but he that beiieveth not, shall be damned.
By hinij all that believe are justified. There is now
no condemnation to them that are in Christ Jesus."
Our interest in all the blessings of a complete salva-
tion, is represented as depending upon our union wiih
Christ. Gal. iii. 29. '• If ye be Christ's, then ye are
Abraham's seed, and heirs according to the promise.'*
Yea, as Christ is constituted the covenant-head of -
mankind in this dispcnsationof redeeming grace; so all
the promises of it are made to him, and through him
to them that arc united to him by faith. Gal. iii. 16.
" Now to yVbraham, and to his seed, were the prom-
ises made. He sailh not, And to seeds, as of many :
but as of one, and to thy seed, which is Ciirist." Here
Christ is pointed out as the seed, to whom the prom-
ises of tne covenant are mads. But then, we are not
to understand the seed to be Christ pevsonaily : but
C'hrist m-'^'if^'div ; including all suck as are united
() *

102

to him, and made members of that body of which he
is the head.

4. Union with Christ by faith is our special point
of trial because this faith is the root and prhiciple of
universal holiness. This faith is a covenant-closure
with Christ, or such an hearty receivint^ of him, and
devoting- ourselves to him in ail his offices, as hiclines
the soul to return to God through him, and to join
heartily with him, in his cause and interest. And
Avhen this faith comes to be acted upon in the various
occasions of life, it will bring forth tlie good fruit of
new obedience. Good works, (such as are good in a
gospel-sense) do not go before, but do follow after,
and flow from faith. The believer is the workman-
ship of God, created in Christ Jesus, unto good works.
And for this reason, new obedience i^ so abundantly
insisted upon, as the principal evidence of our title
to life ; because it is the sure evidence, and genuine
fruit of that faith which savingly unites the soul to
Jesus Christ.

5. This faith which unites the soul to Christ, is pro-
perly the point of our trial in tne new covenant, be-
cause, in the first act of it, the whole image and like-
ness of God on the soul is included, complete in ail
its parts, though greatly defective in degree. In the
trial of the obedience of Adam, under the first cove-
nant, although his obedience v/as not brought upon
trial in every point of duty ; yet that one point con-
tained a full trial of the perfecLion of his obedience,
and gave hini an oppunu..ity either to exercise and
express tiie several properties oi the image of God
in which he was cre.atci or to counteract them. His
dependence upon God, iiis coniplacency in him, his
subjection to iiim, and tlie piuity and integrity of his
whole heart vveie there put t-; ihe trial. So likewise
in our trial imdei- the new covenant, in which believ-
ing is the special pon.t ; therein we shall exercise
and express the coruplete moral image of God in all
its essential properties And as all the essential pro-
perties of the divine image take place in the soul.

103

ufion^ or in the first act of believing; so we shall be
hereby led to such a conduct as will express and
manifest this coniormity to God, in the several actions
and on the various occasions of lite. Our trial with
respect to believing- or not believing in the \\.\n\G of
the Son of God, is a proper and full trial of our con-
foi'mity to God AltJio' therefore our trial is brought
into sucha narrow couipuss, and confined to a single
point ; yet it is so ordered, that the nature of this
union with Christ will answer all the salutary purpo-
ses of the grace of God ; it will effeclually secure the
honor of the divine government, and restore the be-
lieving soul to ci conformity to God in the practice of
universal holiness.

Thus graciodsly has God dealt with mankind both
in the first and second covenant, as not to let his trial
for life or death lie ut large, and extend to the whole
compass ofhis diuy ; but has in both, li<nited it to a sin-
gle point In tlie first covenant, the trial vv'as confin-
ed to the tree of life, and the tree of knowledge of
good and evil ; and in the new covenant, the tibial for
hfe or death is confined to a single point of faith in
Christ ; he is the t ue tree of life, of which we may
eat and live forever.

As vdam finished his state of trial under the first
covenant, when he bi-oke it ; so we may be said, in a
sense, lO have finished our trial under the covenant
of grace, when we become united to Jesus Christ.
For then, we obtain a saving- iucerest in him. It
thereby becomes a determh.ed point that life shall be
our portion, accordmg to the tenor of the many gra-
cious promises niade to believers. Inalarger^ense,
all mankind may be said to be hiterested in Christ,
and io partake of many benefits thiougii liim. For
it is through him, we receive this present life, with all
the couiforts and enjoyments of it j and through him,
we enjoy the day of grace, and the n)eans of grace.
Yet there is a special sense, in which hclievcrs may
be said to be interested in iiim, which is peculiar to
such, on account of the many great and precious pro-

104

miscs iniide lo believing, both of grace lie re, and glo-
ry heieafter. When therefore we become united to
Christ by faith, our probation may be said to be fin-
ished, so far that it is become u determined matter,
or settled point, that we shall inherit eternal life.
Indeed, " He that endureth to the end shall be sa-
ved.'* Perseverance must be maintained, that we
may inherit the promises. But that communion
with God; and the indv.'elling infiuences of the Holy
Spirit in the heart, by which believers shall be kept
from total and final apostacy, is one of the privile.^es
promised to hciievers in the new covenar)t. There-
fore, liotwithstandig" the necessity of persevering,
the title to eternal iilx becomes sure, upon the first
act of faith. liut aiihough eternal life is the sure
portion of the believer, according to God's promise ;
yet the rev/ard in glory shall be according to their
works. Their fruitfulness in holiness is that by
which their degree in glory shall be proportioned.
Tiie believer then, in this respect, is still in a state of
tri-ii for his future reward ; and will be, till death put^
a complete end to his probation : but after union with
Christ, ids piobation is, in some respects, very dif-
ferent from what it was before.

The method vrhich many practical writers have ta-
ken, is lo divide mankind into two great classes, be-
lievers, and unbelievers ; believers are represented
as being under the covenant of grace ; and unbeliev-
ers, under the law, as being so7nc-hoT^\ a covenant of
works. These two classes are considered as being
under two ditferent constitutions, or forms of divine
government ; and the law is considered as a constitu-
tion distinct from the covenant of grace. They sup-
pose man in hi's natural state, is under-the law ; and
stands condemned by it^ to suffer the wrath of God
for sin : but when he becomes a believer, he comes
frou"\ under the law and is taken into the covenant of
grace.

Although this representation of mankind has, for
along time, passed current with many, yet there ap-

105

pears to me so many absurdities in it, that I am obli-
ijed to give it up. For if tiie moral law is the law
of Christ's kingdom, it cannot be any thmg disiinct
from, but must be part of the new dispensation which
is brought in by his mediation. Its having been
binding upon man before, under a former dispensa-
tion, is no reason why it should not be again taken
into this second covenant. But if the moral law is
not the law of Christ's kingdom, then his subjects
cannot be condemned for breaking of it. For to
their own master they stand or fall. It is inconsist-
ent with their allegiance to Christ that they should be
under the jurisdiction of any foieign power. Be-
sides, it gives a very disagreeable idea of God, to
represent him as treating with man in his fallen
state, about the great concerns of life and death, upon
the footing of the moral law ; and a still more injuri-
ous character to represent him as putting man, in his
fallen state, upon probation under the law, and at the
same time denouncing a curse upon him because he
has not believed in tlie name of his SoJi Jesqs Christy
This would represent the divine government as incon-
sistent, absurd, and sclf-contrudictory. Where shall
we find a text in the bible that represents fallen man as
being in a state of probation under the law ? Indeed,
the apostle often represents the Jews asbeing under the
law, and the Gentiles as being v>ithout law ; but it is
easy to see, that in such texts, dei?icf uncle)' the laiv
means a visible covenant relation to God ; which is
widely different from the subject we are upon. The
dispens.'/don brought in by the mediation of Jesus
Christ is, as I have shewn, the foundation of God's
moral government over the world, and therefore it
must be the constitution under which we arc proba-
tioners for eternity, and by wliich Ave must be accoi'd-
ingly judged in the last day. The covenant oi' grace
can condemn, as well as justify. It contains tlie re-
velation of the vrrath of (lod from heaven, against
the ungodliness and unrighteousness of men, as well
as promises of pardon to believers. The chaructev

105

in which G-.^d has there reveulecl himself, is, " The
Lord, the Lord God, n>crciful and gracious, long suf-
fcrini^, and abundant in t;oodness and truth, keepin;^
mercy for thousands, forgiving iniq\iity and trans-
gression and sin, and Jiat ivill by no Tncans clear the
gidltyV Exod. xxxiv. 6, 7 . And when we come to
stand before the judgment scat .of Christ, the wicked
will fidi undc condemnation, not as being transgres-
sors of the law, simply cotisidered : but as transgres-
sors against the divine authority exercised over thcni
in the covenant of griice, which is this ncv/ dispensa-
tion brouglu in upon the foil of Adam, by the media-
tion of Jesus Christ. Thus is the case represented,
John, iii. 18. " He that believeth on him is not con-
demned ; but he that believeth not, is condemned
aheacly," Wiiy ? Because he hath broken the lav/ ?
No. B It because he hath not believed in the name
cf the only begotlen Son of God. This is the true
reason why l;c falls under condemnation, and rc--
ccives the puriiahmenl due to idl his sins.

When a sinner is brought lo believe in Jcsuc;
Ciirist, he th:.n passeth from death to life ; from a
state of condemnation, to a state of justification ; but
he still remains under the same plan of divine go-
vernment. His state is changed, but this mLvkcs no
chan"-e in the rule of divine ccovernment over him.
It v/as the covenant of grace that declared him to be
a child of wrath, in his natural state ; and *tis that
which declares him to be acluld'of God, in his be-
lieving state.

All mankind, heathen as well as professing chris-
ti.ms, are under this dispensation, the covenant of
grace, which was brought in by Jesus Christ, after
the id\\. It is through the iniluence of the Mediator
that Adam's posterity are born into the world ; the
dispensation of the nev/ covenant is the rule of God's
government over ihem whilst they arc in the world ;
and their state will be decided by it in the world to
come. They have not, indeed, the advantage of ci-
vine revcLrdon. to instruct thei)i in the knowled^-e of

1

107

the tenor of the divine government, or 6f their owk
state of" probation : but they hd\G the light of nature
for their guide, which, as far as it goes, teacheth
Ihem the same things as are taught by divine revela-
tion ; if not sufficient to make them wise to salvation,
yet sufficient to leave them without excuse. The
light of nature teacheth that God is gracious and re-
concilable to sinners. And in this sense, Christ is
the light of the rjorld, ajid e7Llighteneth every man
tJiat Cometh into the iDorld. For as it was through
the influence of bis mediation that the world was
upheld after the fall, and nature preserved in its
course ; therefore the course of nature, the sun,
moon and stars, may be said to preach the gospel of
Christ, wherever they sliine. Thus the psalnust,
in showing how " The heavens declare the glory of
God, and the firmament showeth his handy work,"
saith, " Their line is gone cut through all the
earth, and their words unto the end of the world."
Psalm, xix, 4. Which is menlioncd by the apostle,
and explained to be the preaching of the gospel. —
Rom. X. 17, 18. " So then taith cometh by Iiearing,
\3nd hearing by the word of God. But 1 say. Have
they not heard ? Yes verily, their sound went out
into all the earth, and their words unto the ends of
the world." All nature therefore joins in publishing
the grace of God to fallen man : and to call upon,
and invite them " To seek the Lord, if hapiy they
might feel after him, and iind him." Acts, xvii i7.

3. The covenant of grace is the foundation on
which God carries on a treaty of peace with falicu
man, in the covenant of reconciiiatlor:.

Under the preceding head, 1 have ess>'.yec4*to prove
that the covenant of grace is tlie cliviiie consliiu-
tion under which God hath put miinkind in o a st..te
of probation (or life or death ; that union to Christ by
faith, is the special test of our present trial ; ^nd tlvat
heathens as well as Christians are under tlie jurisdic-
tion of this dispensation. But when we consider the
characters under wl.ich our Lord Jeiiis Christ is

108

described to iis in the p;ospel, especially in the exer-
cise of those offices whicli uie inciucietl in his media-
torial character, by which he curries on a treaty of
peace with fallen man, in the covenant of recortcilia-
tion ; it is easy t j see a wide difference between the
visible covenant-people of God, and the heathen part
of mankind. They are explicitly taken into covenent,
and the treaty of peace is actually carried on with
them in their enjoyment of gospel light and privile-
ges, and communion and fellowship with the visible
church : but the heathen are aliens from the com-
monwealih of Israel ; and are, in a great measure,
neglected by God. But that I may proceed in this
inquiry, in a "nore clear and distinct manner, 1 shall
range my tliouglns in the following order.

I. J shall inquire after the first rise of the visible
church, and consider why, some are members of it,
and esteenied the covenant people of God : and oth-
ers are not.

II. Show how, or by what it is, that this visible dis-
tinction is made.

Ill Represent the great privileges and advanta-
ges which the members of the visible church enjoy,
whereby the treaty of peace and reconciliation with
God, is carried on with, and in a great measure con-
fined to I hem.

IV. Show what obligations people are under to
seek for, to attend upon, and to improve these privi-
leges.

I. I shall inquire after the first rise of the visible
church ; or consider why it is, that some are mem-
bers of it, and esteemed the covenant-people of God :
and others are not.

Some will not allow, any of the children of men are
included in the covenant of reconciliition, or do there-
by stand in a covenant-relation to God, but such
only, with whom the treaty of peace is happily con-
cluded, by their being brought to that saving union
with Christ by faith, treated of in the preceding head

i

of this discourse. This was the leading point of dis-
pute in my former polemic writings ; and as I have
no desire to revive that dispute, I shall avoid saying
any thing provoking to it, so fur as mav be consistent
with doing justice to my present subject.

It is here necessary to recollect the distinction
which is commonly made in the covenant oFgruce, which
I have mentioned in the foregoing discourse Chris-
tian writers have commonly considereci the dispen-
sation of the redeeming grace of God, as distingiiish-
ed, or at least, distinguishable into t^o parts, or cov-
enants, the one is the covenant of redemption, the
otl^iCr the covenant of reconcilintion, of which I have
already treated. The covenant of reconciliation, is
predicated upon the covenant of redc<nption ; or in
other v.'ords, the treaty of peace and reconciliation
which God is carrying on with mankind, is predica-
ted upon the mediatorial character, offices and work
oi" the Lord Jesus Christ.

Now, as the dispensation of redeeming grace was
brought in consequent upon the {\dl of Adam, where-
by he vras reprieved from the execution of the curse
ofthe first covenant, and room was made for his posteri-
ty to be born into the world, to stand probationers on
the footing of the covenant of grace ; so God began
this treaty of peace with Adam by the revelation of a
Savior, the promised seed ofthe woman. This was
the dispensation which Adam and his seed were then
placed under ; and hereby they stood related to Godj
as his coven-H-'t-peopIC) or visible church.

I concei ■«'' Jiere is some similitude, and also some
difference between God's covenanting with man, and
one man's covenanting Vrdth another. In man's cov-
enanting, one may propose the covenant : but the oth-
er is at Uberty, either to close with it, or reject it ;
and he c-^not be holden by it till he has given his
consent. But when the consent is given, the contract
is made, and the parties are in covenant one with the
other, and under mutual covenant-engagements ; yet
IT)

HO

the piivileges cannot be claimed till the conditions
are fulhlled. And somewhat similar to this, may our
relation to God in the covenant of reconciliation, be
conceived of. God sets forth the blessings of his
grace, appoints the terms on which these blessings
shall be enjoyed, and binds himself by promise, to be-
stow these blessings on ail such as comply with the
terms fixed. Man is taken into this covenant, and
laid under obligations to comply with these terms ;
or in case of a refusal, to suilcr accordingly : but bis
title to the blessings remains in suspense till his
actual compliance with the terms fixed, g;ives him
aright to them according to the promise. It is
plain, here is a real covenant subsisting between God
and man ; it is not a sham business, but a real cove-
nant J and the bonds of it mutually lie upon both God
and man, antecedent to man's actual compliance wilh
the terms of reconciliation.

And as God's covenanting with man, is in some re-
spects, like one man's covenanting with another i so
there are likewdse some respects in which there is a
difference. When God covenants with man. He
takes state ujion him., according to his glorious majes-
ty and sovereign power, and puts man into a covenant-
relation to himself by an act of sovereignty. God
has never consulted mankind vvhether they w'ould be
in covenant with him or not : but by his own sove-
reign authority, has laid his covenant upon them.
They have no right to dispute the matler with him ;
nor so much as to deliberate whether they will be in
covenant with him or not. This was the case in the
first covenant, made with Adam ; it was laid upon
him merely by divine authority. Gen. ii. 16, 17.
«' And the Lord God commanded the man saying,"&c.
And in like manner was he put under the covenant of
grace, after his fall, by sovereign authority, without
consulting his will in the least, about it. This was
also the case when God took Abraham and his seed,
into covenant j that dispensation of the covenant was

Ill

fi^bm God's sovereignty alone. That God has dealt
thus in the dispensations of his covenant, is evident
from incontestible facts ; and that he has a right so to
do, none surely, will dispute. Such as would exclude
all mankuid but true believers, from being in cove-
nant with God, under the covenant of grace, hold,
that some consent on our part, is necessary to the
being of a covenant- relation to God ; and I grant, our
concurrence is necessary to our being entitled to the
special blessings promised in that covenant : but to
make this an o])jection against the being of a cove-
nant-relation, is to dispute against undeniable facts ;
and all objections of tnis kind may be justly silenced
by the sovereign, absolute authority of God, in laying
this covenant on man, whose injunction supplies the
place of all human engagements, as to the actual ex-
istence of the covenant.

As Adam was put into this new covenant-relation
to God, and the visible church, and treaty of peace
v/ere begun with him, under which he was to stand a
probationer for the rewards or punishments of eter-
nity ; so his children also were born in the same state,
and covenant-relation to God, that he was in ; and
were the real church, or covenant-people of God.
This was the case with all his posterity till Cain went
out from the presence of the Lord, renounced and
forsook this covenant of reconciliation, and rejected
the treaty of peace ; from which time, we are to view
liim, as being much in the same state, wi::h resy^ect
to tlie church, and the covenant-people of God, as
heathen nations are arthis day. Cain rejected God ;
and then God rejected him, nolonger carrying on the
treaty of peace and reconciliation with him. Cain's
going out from the presence of the Lord, did not dis-
annul his obligations to God, to submit to, and be gov-
erned by this new dispensation : but that which he
forsook, and from v/hich he was rejected by God, was
the treaty of peace and reconciliation, which God is
carrying on with his covenant-people through the
mediation of Jesus Christ. Cain forfeited these priv*

l\2

ile^s ; and then God deprived him of them. And
this is the true and real state of such as are excom-
municated from the church of Christ. They that are
duly cut off from the church, are cutoff from ihe
treaty of peace, no longer to have any interest in the
special privileges of Christ's mediation. And this
gives us to see the great weight, and solemn impor-
tance of that discipline which Christ haih set up in
his visible kingdom, and shows what just reason we
have to dread the church censure. Persons excom-
wiunicated from the cliurch, are to be esteemed as
those who are rejected of God, and cut off from those
privileges of the church, by which the treaty of recon-
ciliation is carried on. They are not indeed, releas-
ed from their obligation to yield obedience to the will
and authority ofGod enjoined in the covenant of grace ;
nor are they discharged from a liableness to condem-
nation by that rule of the divine government : but
they are rejected of God as persons given up, no long-
er to be treated as those whom God will acknowledge
in a covenant-relation to himself, to carry on a treaty
of peace with them. Indeed, as they were placed in
this w©rld, in a state of probation under the general
administration of the covenant of grace ; therefore, as
long as their day of grace lasts, they may repent, and
return, and God will again receive them. And one
kind purpose with a view to which, discipline is ap-
pointed, is to give the offender, a very solemn, and
awakening admonition of the necessity of repentance
and reformation ; because such a separation from tlie
covenant-people of God in this life, made, by the due
exercise of the discipline of the church, carries in it a
solemn prelude to the awful separation which our
yighteous judge will make between the righteous and
the wicked, in the day of judgment.

Thus the distinction betv.een such as Vv ere the visi-
ble covenant-people of God, and such as were not,
first began among men, when Cain went out from the
presence of the Lord. And there sprang from him,
a sinful posterity who were aliens from the common-

lis

wealth of Israel. To this distinction Moses alludes
in Gen vi. 2. " The sons of (jocI s.aw the daughters
of men, &c." The posterity of Cain, by living with-
out God in the world, made £,wift prog-ressin all man-
ner of wickedness. And when the sons, of God, (the
descendents of the other branches of Adam's posteri-
ty) made intcrmarriag-cs with these daughters of men,
(the descendents of Cain) tlic inffction soon spread
throus^h the \vhoIe church : and Noah only was found
righteous before God ; with whom God established
his covenant, and preserved his church in his family
after the flood. And when mankind had again great-
ly corrupted their ways, God saw proper to distinguish
his covenant-people by instituting circumcision as a
token or seal of the covenant, in his dispensation to
Abraham ; from v/iiich time, the rest of mankind
were rejected of God for their apostacy from him, till
they were again called into the clrarch, under the
gospel-dispensation. Thus I thmk, the scripture af-
fords us sufiicient light for discovering the original of
the church of Christ : and how, smd whence tb.ere is a
distinction between the covenant-people of God, and
tiie rest of mankind.

1. Objeciion. If mankind are born under the cov-
enant of grcice, to be probationers upon the footing of
it ; and if the covenant of grace is the rule of God's
government over mankind in this life, and by wiiich
Ihey shall be judged hereafter ; then it folio vvs that
heathen, and excommunicated persons are still re-
lated to God in that covenant, and are included un-
der it, as really as the members of the visible
church.

Ansvjer. I readily grant this to be in some sense,
and in some degree, true. It has been obcrvcd, that
the dispensation of redeeming grace which was
brought in upon the fall of Adam, vrhich by christian
v/riters, has been styled the covej.ant c/^^-j-gcp, includes
both a covenant cf redernptioii made with Christ, and
a covenant of reconciliation made with fallen man
tiirough him. And it has been like wise observed, that
10~*

114

Chribt is described under various characters, cloatheel
■with various offices, and standing in various relations
to, and connections with mankind. It has been shown
that Christ is, in some sense, a covenant-head to all
mankind, as well as to his spiritual body of true be-
lievers ; although there is some difference in his head-
ship with reference to these very different bodies.
And the like may be said with respect to his being
called a Redeemer, and Savior. He is the Savior of
all men, esfiecially (in a special sense) (^f them that be-
iieve. But C^hrist considered in his character of a
Mediator, is much more confined, and, in a great
measure, limited to his visible church, and covenant-
people, (as I shall shew hereafter) with whom alone,
the treaty of peace which is carried on in the cove-
nant of reconciiicition, is ordinarily confined. Al-
though therefore all mankind, good and bad, are un-
der the general administration of the covenant of
grace : yet it is very consistent that apostates, and in-
corrigible offenders should be cut off, and rejected by
God, from the peculiar privileges of the treaty of
peace which God is carrying^ on in the covenant of
reconciliation and the precious • civ ntages of Christ's
mediation. It is as consistent for God thus to treat
heinous offenders in this life, as it will be. to condemn
thern in the last day.

2. Objection. If nmnkind are born pinbAtioners
Under the covenant if grace ; then the children of
heathen, and of excor.municated persons have as
good a right to the seal ol i he covenant, and the privi-
leges of the church, as the children of believeis. The
children of Cain for instance were born in as good
'-an estate and standing, as the children of any other
branch of Adam's family.

Answer. God hath manifestly so formed human
aature, and so ordered ihe state of things, that chil-
dren, are necessarily, in some de ree, sharers in the
state and portion of their natural parents. They
eome into the world in a weak, helpless state ; and
tfee Godofnatuie has comiuitted the cure and dispo*

sftl of them in their minority, to their parents. And
if parents who have the care and disposal of their
children, go out from the presence of the Lord ; they
necessarily carry tr.eir children with them. And
thus is there a foundation in nature, for God to visit
the iniquity of the parents upon their children. In-
deed ; when children are grown to years of under-
standing, they may return ; and the door of the church
is open for their reception. But if they cleave to the
error of their fathers, they make tlieir father's sin
their own. And in this manner the divine conduct is
vindicated by the prophet in the xviii. chapter of Eze-
kiel. But with respect to the return of such sin-
ners into the church, an- ther objection may arise
in the minds of some, from the tenor of the moral
law.

Objection. All that God hath required in Lis law,
is LOVE ; love to God and man : nothing but love, or
what is included in it, oris a proper expression of it,
can be consistently required of man. Therefore no-
thing that a sinner does^cr can do, whilst his heart is
destitute of true love to God, can be cylled obedience,
Ror be said to be required of him by God.* Thei e-

* Some people have strangely bewildered themselves with
those words of our Savior in Matt. xxii. ^7 — 40 " Thou
shalt love the Lord thy God with all thy hearr, and with a-'i
thy soul, and with all thy mind. Tliis is the first and great
commandment And the second is like unto it, Thou shalt
love thy neighbor as thyself. On these two commandments
hang all the law and the prophets " They suppose, these
words will authorise their saying, ** All that tlie law re-
quires is love ; nothing but what is contained in love, or is a
proper expression of it, can be said to be required by the
law '* And such will be ready to find fault with the des-
cription I have given of the moral law in the beginning of
this discourse, where 1 have said it consists in T.-.aintainmg^
exercising and expressing the divine image, in the various iiC'
tions, and on the varisus occasions of lije. This divine image
I have there illustrated, as consisting in the exercises of de-
pendence, complacency and subjection, with moral integr ty
of heart. Dependence and subjection are as distinct exerci-
ses from complacency or love, as any different exercises of

116

fore God has not required such to join \vitli the church
or come to ordinances, whilst they remain in this nat-
ural state.

the lieart, and they are as essential parts of the divine iraaj^e
and as much required ;is love or cuir.placency. Tlieir great
mistuke about those words of our Savior, is owing to the
want of careful attention to their just import. He has not
said thut All the iarzu and the prophets are contained, compris-
ed, or included in these two commandwents. But his words
are ** On these two commandments hang all the laxu and the
^ prophets" The true import of the word hang will be readi-
ly discovered, if we attend to the description of iv.oral de-
praviiij, given in the preceding discoursfe. I liave tliere
mentioned five particulars wherein it consists. The three
first are extrinsic v^f tlie will. The fourth may be said to be
intrinsic, as it consists in the prepossession of the heart Jn
favor of creature-enjo\ ments. This carnal mind is volunta-
ry and chosen ; and the g-iiinlng of the will for God, would
very much remove our inability for his service in this res-
pect. The introduction of the covenant of grace has taken
off that disfranchisement laid upon fallen man by the bro-
ken law ; and has taken out of his way all such extrinsic
impediments wliich disabled him for the service of God-
And the only remaining" impediment is this carnal windy
which IS intei-nal in the heart- This is lemoved by a clear
discovery and cordial belief of the truth as it is in Jesus
Christ. Hereby th.e soul is reconciled to God, and the love
ofC^odshed abroad in the heart And this love will be at-
tended with, or will draw after it all moral virtues, or chris-
tian graces, whereby complete conformity to God, or a cor-
responding agreement of the whole heart with the divine
perfections will be introduced. And hence has our Lord,
with great propriety, represented every moral virtue incul-
cated upon us by the law and the prophets, as haiiging or
depending upon love. Love will draw the whole heart to
God, and will lead to the due exercise of every gospel-virtue
whereby the divine image complete in all its })aris, wiii be
restored And although many ci these exercises are quite
distinct from love, and cannot properly be said to be inclu-
ded i?i it; yet they may be said to hang upon it, because
love will lead on the soul to all these exercises. Again ;
our Lord by ga}ing, *' On these two hang all the law and the
prop'ntts " shows us, that love is the great mark or point to
which all that is contained in the law and the propJKls is
calculated to bring us ; wlilch is very consistent with there
being many things previously enjoined upon us, in order to
bring us to it.

117

Jmwer. There was a great difference between
Cain's remaining in a natural state, and Itis going t>ut
from the presence of the Lord. He did very wick-
edly in going out ; and it was as great wickedness, lo
tarry there, and not return. We are required to
cease to do cvil^ as well as to learn to do well, A cov-
enant-relation to God was the state in wiiich Cain was
born : and he did very wickediy when he quitted it,
and went out from the presence of the Lord. Con-
sequently, when a man joins to the church, he there-
in ccaatth to do evil^ or returns, and re-assumes his na-
tive station, the station in whicii God set Adam and
his seed, when the covenant of grace was introduced.
The being' of this covenant-relation to God ; and con-
sequently, our right of acting agreeable to it in main-
taining communion with the visible church, is found-
ed on the divine authority which put fallen man into
this state. The truth ol this cannot be denied, unless
the preceding account of the introduction of the cov-
enctnt of grace, as the foundation of God's subsequent
dealings with mankind, shall be disproved. And
shall we say, our being in a natural state disqualifies
us for keeping tiiatnaave station which the God of
nature and grace has put us into ? We must either
justily Cain in going out from the presence of the
Lord : or allow a naiural man to sustain a covenant-
relation to God in tiie church.

It may be said, he was not to be justified, either
in gcing out of the presence of the Lord ; nor yet,
in coniinuing in his iavpenitent natural state.

Be it so. But was he required to repent and turn
to God without a Mediator, and without an attend-
ance upon, and improvement of those means and
privileges Nvhich God, in the covenant of ejrace, has
freely given through Christ lo mankind in their nat-
ural state, for the purpose of bringing them to re-
pentance I and in the use and improvement of v/hich
they are required to exercise and express tneir re-
turn to him ? But that covenant relation to God in
wbich the visible church stands, together with all the

118

privileges of it, are granted by God to mankind io
their natural state, as means to bring them to re-
pentance, and in which they are to exercise and ex-
press their return to him ; as is evident from all the
arguments vv'hich prove the federal right of our in-
fant seed : all which will more fully appear when I
come to point out the privile.yjes oF the members of
the visible church, under the following third head of
this discourse.

II. I am next to inquire how, or by what it is, that
this visible distinction is made ; or how it is that we
become members of ihe visible ciiurch, ar.ci uie;jlil'-
iled to the privileges of its communion.

Although Cxod put Adam and his seed into this
covenant-rehition to himself, after the fall ; yet since
there has been an apostacy from it among men, it
has pleased God to put a mark of distinction upon his
covenant-people, whereby they are separated to him,
from the rest of mankind, by affixing seals to his cov-
enant. Thus in the covenant dispensation to Abra-
ham, when mankind had greatly corrupted them-
selves after the iiood, and were apostatized from God,
circumcision was instituted to be the token, or ini-
tiating seal of the covenant ; and God commanded
him to confirm this covenant upon his seed after him
at eight days olcL Hereby Abraham and his s-eed be-
came the visible church, or covenant-people of God :
but the rest of the v/orid were rejected from this re-
ktion for their anostacy. And under the gospel dis-
pensation, instead of circumcision, baptism is appoint-
ed to be the initiating seal of the covenant. And as
'it was required under the former dispensation, of the
stranger that would join himself to the church of Is-
rael, to circumcise liiaiseli and his seed ; so, under
the gospel dispensation, all such as are received into
tlio church are admitted by baptism. lor since ii
iias pleased God to affix seals to his covenant, it is
evidently necessary his people should be confirm.ed in
their covenant relation to him by receiving the up*
pointed seal.

119

-It is th^ well-known practice of the churches in
this land, to require tiie person to be received lo the
comnumion of the church, to make some express
promises, and come under covenant engagements by
some form of words, previous to his receiving the
seals ; and thS administration of the seals thereupon
to the person thus covenanting, seems to be esteem-
ed as a confirmation of the covenant which he has
before exprest. And if this is the light in which
tliese things are to be viewed, it appears to be of
great weight, not only thus to covenant, but also
what form of v/ords we make use of upon this occa-
sion. This, it is well knov.n, has been a subject of
much debate in taese churches. It is very evideht
that the disputes and contentions which have per-
plexed and divided the church in all ages, have
generally, if not ahvays, been about some human in-
vention, that has been introduced without sufficient
warrant from the vrord of God. And if this practice
of covenanting in some certain foi'm of words v/hen a
person is received into the church, is not of a divine
original, but a mere human invention unddvisediy
brought in, it is no v/cndcr th-At it should cause much
strife and division, as it manifestly has done. A di*
vine warrant therefore is here to be Osm.anded for
requiring a person to make a ve!*bal coveucint in or-
der to his being cc/ned as a member, and admiued
to communion in the church. As far as 1 can learn,
this practice wholly rests upon the tradition of the
ciders. And it is high lime to consider seriously,
whither we have rot made void the commanciment
of God through our tradition, if this practice is of
divhie original, it seems strange we should be un-
able to find either precept or example for it, to which
we might appeal for a decision of our disputes ; yet,
upon a careful inquiry, 1 presume none that is in any
way plain and express, cun be produced. But when
we make this inquiry, we must keep in mind the dis-
tinction between makiiig a profesi>ion of our belief of
the truth of the christian religion, and our making

120

promises, or coming under covenant engagements
by ctny set form ot words, to live a chrisdun life. —
It is evidently reasonable that one who has been
brought up a Jew, or a heathen, when he comes to
ask for christian privileg\.s, should declare his belief
of the christian religion ; and for this we have suffi-
cient warrant in the sacred scripture, both from pre-
cept and example. To this purpose are the words
of our Savior, IViatth x. 32. " Whosoever therefore
shall confess me before men, him will 1 also confess
before my Father which is in Heaven." And the
apostle declares, Rom x. 9. *' If thou shalt confess
with thy mouth the Lord Jesus." In these texts it is
plainly .aught that we should confess Chrisi with our
mouth. And in Heb x 23, the apostle exhorts us
to '' Hold fast the profession of our faith without wa-
vering '' As the apostle connects this with our hav-
ifig our bodies washed with pure water, which doubt-
less uieans baptism, as that is tiiC only washing with
v/ater under the gospel ; we may reasonably con-
clude the profession of faith here intended, is that
profession which is made at the time of^ or m bap-
tism. But the most express text is in Acts, viii. 36,
2)7 . Where the Eunuch said to Philip, " See here is
water ; what doth hinder me to be baptized ? And
Philip said, if thou believest witli all thy heart, thou
inayest. And he answered and said, I believe that
Jesus Christ is the Son of God " It is here plain that
Philip required a verbal profession of the christian
faith previous to baptism. But in all these texts it is
to be observed, that no mention is made of any pro-
mise, or previous covenanting ; nothing more appears
in them than a profefcsion of the christian religion : but
it is quite another thing to express covenant engage-
ments.

If we attend to the account we have in the bible of
entering into covenant with God, we shall see reason
to believe this was done by actions rathe: than words.
For when Gcd made a covenant with Abraham, Gen.
xvii. he instituted circumcision to Le a token of the

191

cevenaiit, and cemnianded him to circumcise his
household ; and gave in charii;e that every man child
among his seed should be circumcised at eight days
old, in their generations. We have no account that
Abraham, upon this occasion, made any covenant
with God, by any form of words ; or that he spoke so
much as one word by way of promise, that he would
keep this covenant whicla God had prescribed : but
all that he did, so far as we have any account of the
maiter, vras to circumcise himself, and the males of
jiis household on that same day, as he was command-
ed. And it was by his so doing that he took hold of,
or did enter into that cov aant with God Circumci-
sion being- thus appointed, was a signi-cant action,
and tile meaning of it limited and fixed by God him-
self, as the act by which this covenant-relation tohim-
s;eif Vv^as to be entered into, and confirmed. If x\bra-
ham had made never so many promises, and that, in
the most solemn manner, how obedient he would be,
it would have signified nothing ; because the way, by
divine appointmeiU, for him to enter into this cove-
nant, was circumcision ; but promises v/ould not have
answered tiie end in this case. Hence it is that God
calls circumcision, my covenants in verse, 10. " This
is my covenant which ye shall keep between me and
you, and thy seed after thee, every man-child among
you shall be circumcised." By this dispensation God
set up his church in Abraham's family. And these
things being attended to, it appears evident, that the
wav in wiiich any one could become a member of it,
was by being circumcised.

After this, we have an account that the children of
Israel several times renevved covenant witn God ; at
Mount Sinai, on the plains of Moab, afterwards in
the days of Joshua, and once more after their return
from the Biibylonish captivity, under the direction of
Ezra and Nehemiah. But with respect to ail these
instances, it is to be observed, that to enter into any
new covenant-relation to God different from what
subsisted before, vras not the thing intended in them ;
11

in

it was not in order to their being God's visible church
and covenant-people : but ioi- other important purpo-
ses. They were in covenant with God before, and had
been his visible church from the days of Abraham, and
continued to be so in their generations, till the gospel
dispeniation took place. Although therefore these in-
stances of covenanting may properly be attended to^,
that we may learn the general natui e of a covenant-re-
lation to God ; yet they will not so plainly determine
whereby it is, we are added to the church, or how a
covenant-relation to God is first entered into.

In some of these instances of covenanting the peo-
ple made express verbal promises of obedience ; and
in some, they did not. in the time of bond.ge in
Egypt, it may be presumed, the children of Israel
had very much lost their know'edge of this coven-
ant. When therefore Moses had brought them out
of Egypt unto Mount Sinai, it was very proper to lead
them to renew their covenant, that they might have
a more just conception of it : especially as God was
about to give them a new body of laws, and to form
them into a more complete church state. Upon this
occasion of covenanting, the people promised, saying,
" All that the Lord hath spoken will we do, and be
obedient."

Alter this covenanting at Sinai, the children of Is-
rael provoked the Lo; d to anger ; and he laid upon
them the heavy judgment of wandering forty years
in the wilderness, till all the men of that generation
were consumed. But when they arrived at the bor-
ders of the land of promise, on the plahis of Moab,
by Jordan, near Jericho, Moses again led the people
to renew covenant with God. The whole book of
Deuteronomy is to be considered as the speech which
he made to them upon that occasion. And in the
xxix. chapter, 10th and 12th verses, he tells them,
" Ye stand this day, all of ye before the Lord your
God — that thou shouldst enter into covenant with the
Lord thy God, and into his oath, which the Lord thy
God maketh with thee this day." And in the 1 4th

123

and loth verses, it is added, " Neither with you only-
do 1 make this covenant and this oath ; but with him
that standeth here with us this day before the Lord
our God, and also with him that is not here with us
this day." In this instance of covenanting, Moses
did not require the people to make any promises, or
bring themselves under any obligations by words ;
but all they did was to present themselves there be-
fore the Lord : and even this was not essential to
their being included under the bonds of this covenant
and this oath ; for such as were not present were
as much included, as them that were. Our imagin-
ation otten leads us astray about our coming into a
covenant relation to God, by comparing it too closely
with covenant transactions among men. When a
covenant is made between two men, their mutual con-
sent is ordinarily necessary to the being of the coven-
ant ; and we do not look upon ourselves holden, till
our consent is given : but this is not necessarily the
case when God covenants with man. God is so in-
finitely above us, and has such absolute, sovereign
authority over us, that he can put us into a covenant
relation, and under covenant bonds to himself without
asking our consent. Thus God dealt with our first
parents in putting them hito a state of trial imder the
first covenant, in their innocent state ; they were not
consulted upon it, nor asked whether they would con-
sent to stand a trial under it or not. And thus God
dealt with them after the fall, in putting them into a
new state of trial on the footing of tiie covenant of
grace ; whether they consented or not, the bonds of
that covenant wtve upon them. In like manner he
dealt with Abraham and his seed ; there was no
previous consent asked, before God laid t'le covenant
upon them. And as the being, the validity, and the
blading authority of that covenant was the sole erffect
of, and did wholly rest upon the divine authority ; it
shows the capacity of children to be included in it,
and the propriety of laying it upon hitants eight days
old, as weU as upon people grown to years of under-

124

fitanding ; because the being, and the binding aut^oi>
ity of tliis covenant relation to God, did not at all de-
pend upon any human consent or concurrence what-
ever. And it appears to be the same case in this cov-
enant transaction on the plains of Moab : no consent
of the people was asked ; and the covenant was ex-
tended to them that were not present, as well as to them
that were. Moses here styles it, " This covenant
arid this oath," because there is no material differ*'
ence between a divine covenant, and a divine oath.
We find that such as were clothed with a divine
commission, had power to lay a person under the so-
lemn ties of an oath, without asking his consent*
Such authority the Aaronical high priesthood was
vested with. Hence, when our Lord Jesus Christ
was brought before the Jewish high priest, he had a
divine oath imposed upon him. Matthew xxvi. 63.
" But Jesus held his peace. And the high priest
answered and said unto him, I adjure thee by the
living God, that thou tell us. whether thou be the
Christ, the Son of God '^ Here, the high priest act-
ing in his office, imposed a sacred oath upon our
Savior, to extort from him a confession of his own
divine character and mission, that he might find mat-'
ter of accusation against him. And then Christ an-
swered him ; although under all the questions put to
him before, he held his peace ; herein reverencing
and submitting to the authority of a divinc^'com mis-
sion, although exercised by a person of a vile and in-
famous character, and with a very wicked design.
Thus also Moses acting with divine authority In this
covenant transaction on the plains of Moab, extended
the bonds of this covenant, and this oath to them that
were absent, as well as to those present, without ask-
ing any consent in the case.

The instances of covenanting in the days of Joshua
and Nehemiah also, are not to be considered as an
entrance into a new covenant relation to God : but as
a renewal and recognition of that covenant relation
which before subsisted, for special reasons at that
time proper.

U5

If we proceed in our inquiry, and survey the prac-
tice of the Apostles, we shall find no .iccount of ..iny
verbal covenanting or promises made by such us they
received as members of the church, under tne r;;;ospel
dispensation. The first instance of their admission,
is recorded Acts ii. where we find three thousand
taken into the church in one day. When they were
pricked in their heart by the conviction set before
them ottheir heinous crime of crucifying the Savior,
they said unto Peter, and to the rest of the apostles,
" Men and brethren, what shall we do ?" And Peter
answers, " Repent, and be baptized every one of you
in the name of Jesus Christ." And we are fold in
the 41st verse, " Then they that gladly received his
word were baptized : and the same day there were
added unto them about three thousand." We have
not the least hint that the apostles first led them to
make any promises, or to enter into any covenant en-
gagements whatever, before they w^ere baptized : but
tnat by which they were added to the church, was
their being baptized. All the vows, projnises, or
covenant engagements that could be spoken with
tongue, would not have made them members of the
church, or visible disciples of Christ : it was bap-
tism, and that only that could do it. There was at
that time no other way known or practised of uniting
with the church, but by being baptized, as we have
any the least hint of in the bible ; which is the only
rule we have to go by in this matter. And after they
were baptized, it is said of them, " That they contin-
ued stedfy.stly in the apostles' doctrine and fellowship,
and in breaking of bread, and in prayers." As soon as
they were baptized, they were esteemed and treated
as members of the church in complete standing, in
fellowship with the apostles in all church privileges ;
even in the Lord's supper, which is here styled
«' breaking of bread," as well as other christian privi-
leges.

Another remarkable instance we have in Acts x.
when Peter preached the gospel to Cornelius j while
11*

126

he was speaking, the Holy Ghost fell on all them thaBt
heard the word. Upon this, Peter said, " Can any
man forbid water, that these should not be baptized,
which have received the Holy Ghost as well as we ?
And he commanded them to be baptized in the name
of the Lord. Here also we find not the least hint of
any previous covenanting, or any thing like it, before
Peter commanded them to be baptized ; nor any
thing else required of them, in order to their enjoy-
ment of all the privileges of the visible church. And
we may here further observe, that the apostle Peter,
acting with a divine commission, as Moses did on the
plains of Moab, without asking any previous consent,
enjoined the covenant upon them in commanding
them to be baptized. To these we may add, the in-
stances of Lydia and the jailor, Acts xvi. in which
there appears nothing but baptism required of them.
Having thus brought into view the principal texts
that can discover to us what the practice of the apos-
tles was, in their receiving people to the communion
of the church ; we may from thence collect an an-
swer to the question under consideration, viz. What
it is that makes a person a member (jf the -visible church:)
and gives him a right to all the privileges of its com-
munion in special ordinances ? We must say, It is no
"verbal profession of the faith^ nor any covenant en-
gagemenis which ive express with our mouths, that will
do it : there appears no other way of being added to
the church, but by receiving that ordinance which God
hath appointed to be the initiating seal of his covenant.
Thus it was under the law of Moses, while circum-
cision was the instituted rite by which a person en-
tered into covenant with God. There was no way of
becoming a member of the chuich at that time, but
by circumcision. To this agrees the command of
God to Moses, Exod. xii. 48. " And when a stranger
shall sojourn with thee, and will keep the passover
unto the Lord let all his males be circumcised ; and
then let him come near and keep it," Here is no
verbal covenanting directed to : but it was only by.

127

submitting to the rite of circumcision, that the stran-
ger acquired a right to come near and keep the pass-
over. And it is a like case under the gospel, where
baptism succeeds in the room of circumcision. A
person must be taken into covenant by baptism, before
he can have a visible right to the privileges of the
covenant: but when the stranger is baptized, he there-
by acquires a visible right to come near, and partake
at the Lord's table.

Herein we see, that baptism is a signincant ordi-
nance ; and the import of it is fixed by its divine ?l\i-
Xhov 2> a covenanting act. We thereby confirm, or
enter into covenant with God, are laid under covenant
bonds, and are entitled to covenant privileges ; all
which further appears from the institution of it. —
Matth. xxviii. 19, 20. " Go teach ail nations, bapti-
sing them in the name of the Father, and of the Son,
and of the Holy Ghost ; teaching them to observe
all things whatsoever I have commanded you. Here
is contained the institution of christian baptism. In-
deed, we read of baptizing before this. John the bap-
tist did baptize ; and so did the disciples of Christ j
before his suffering : but the baptism of John was
not christian baptism : but quite another ordinance,
instituted for another purpose, and had quite another
meaning. Indeed, John used water in his baptism ;
and in that respect it had some resemblance of chris-
tian baptism ; but in all other respects, it was quite
different.

Objection. Jesus himself was baptized by John.
And was not that christian bafitisjn ?

Answer. Not at all the more for that. Christian
baptism is an ordinance appointed by Christ himself;
by which, our relation to him, as his covenant-people
is confirmed. But Christ's being baptized by John
doth not in the least prove John's baptism to be
christian baptism. Nothing can be more evident
than that John's baptism and christian baptism are
two different things. John did not, by his baptism,
bring people mto a covenant relation to God ; for

128

they were as nuich in covenant with God before as
afterwards : He did not make them members of the
visible church ; for they were members of it before :
His baptism could not be instituted by Christ ; for he
was before Christ ; and therefore it could not be chris-
tian bapiism. John's baptism referred to a Saviour to
to come ; but christian bapiism refers to one already
come. Christian baptism is administered in the
name of the Father, ar.d of tiie Son, and of the Holy
Ghost : but John did not baptize in the name of tlie
Son, because he had not then publicly appeared ;
nor did he baptize in the name of the Holy Ghost,
for some that had received his baptiim, hivd not so
much as beard whether there was any Holy Ghost.
See Acts, xix. 1, 5, "Paul havuj.o; passed through the
upper coasts, came to Ephesus, and finding certain
disciples, he said unto them. Have ye received the
Holy Ghost since ye believed ? And they said unto
him, we have not so much as heard whether there be
any Holy Ghost, And he said unto them, unto what
then were ye baptized ? And they said, unto John's
baptism. Then said Paul, John verily baptized with
the baptism of repentance, saying unto tlie people,
That they should believe on him which should come
after him, this is, on Christ Jesus. When they heard
this, they were baptized in the name of the Lord Je-
sus." Fiom this text also it further appears, that
some who had been baptized by John, were afterwards
again baptized with Christ's baptism ;* which unde-

*It is pleaded by many learned men that we must under-
stand this fifth verse to be the words of the apostle Paul ;
and not the words of Luke (who is supposed to be the pen-
man of the book of the Acts of the Apostles) in his record-
ing' this discourse between the apostles and the disciples of
John ; because the de in this verse, stands as a redditive to
the men, expressed by Paul in the foregoing fourth verse.
And It must be acknowledged that it is agreeable to the
Greek iai!jruai::e for the word men to be thus followed with
de as a redditive to it : yea, perhaps this is always the case,
unless in such instances where there is an ellipsis in the
discourse. But this notwithstanding-, I am of the opinion

U9

iiiably proved them to be quite distinct Ordinance*.
And as these ^vere so distinct, no argument can be
raised from John's baptism, with respect to either the
subject or mode of christian baptism. Were iti^-ran-
ted that John baptized none but adults ; it can be no

that this fifth verse must be nnderstood as ihe words of
Luke, settins^ forth the. effect which the apostle's preceding
discourse had upon these disciples of John, for several rea-
sons.

1 The sense of the discourse seems to plead for it, and is
doubtless so understood by all such readers as are not in-
fluenced by the position oi'men, and de, to understand it the
other way.

2. To understand this fifth verse as Paul's words, doth not
seem well to agree with the subject of the apostle's , dis-
course. Kad the apostle been shewint^ that the baptism of
John was a true and valid christian baptism, it would have
been suitable to his desig-n to tell them, that John's disci-
ples ought to look upon themselves as being baptized into
Christ, because that John, by his baptism, brought his disci-
ples under obligation to believe on him that should come
after him, that is, on Jesus Christ. But this doth not seem
to have been his aim. His inquiry respected the Holy
Ghost. The apostle asked them, " Have ye received the
Holy Ghost since ye believed ? And they said unto iiim. We
have not so much as heard whether there be any Hoiy
Ghost" It was I heir professed ignorance that there was a
Holy Ghost, that led the apostle to inquire into their bap-
tism. For if they had been baptized into the Trinity, they
must certainly have heard that there was a Holy Ghost.
And upon the Apostle's asking them, " Unto what tlien v. ere
ye baptized !" tliey said " Unto Jolm's baptism." And upon
this, the apostle lays open the tenor and import of Johti's
baptism, saying, " John verily baptized with the bajitism of
repentance, saying unto the peojiie, that they shouid believe
on him which shouhl conie after him, tliat is, on Christ Je-
sus." But how does this explanation of John's baptism ac-
count for their ignorance about the Holy Giiost. if John's
baptism was administered in tlie name of the Trinity, as
%ve)l as f:hristiaT) baptism ? The whole scope of the apostle's
discourse tl»erct(;re shows that these disciples of Johii had
not received christian baptism, but were yet to be baptized :
which makes it neces.sary to underbtand the apostle's dis-
course as finished with the fouitli verse ; and that tlie fifth
verse is the words of the historian, setting forth the ellect

130

objection against infant baptism : and were it full/
proved that he baptized by plunging ; it will not at
all prove that christian baptism must be so adminis-
tered. Christ's baptism was not instituted till after
his resurrection ; nor was it once mentioned, till
Christ gave this conimandmentto hisapostles, Maith.
xxviii. 19, 20. 'Tis here that Christ gave commission

which the forep^olng" discourse of the apostle had upon these
converis, that when they heard the apostle declare this, then
were they baptized into Christ.

3. Where the sentence is elUptical we often find the word
men, used in the Greek lang'uage, without being followed
with de as a redditive to it ; although the de would naturally
come in, if the ellipsis were filled up Instances of this of-
ten occur. See Acts xxvii. 21 " Ye should have hearkened
unto me, and not have loosed from Crete, and to have saved
this harm and loss." If the ellipsis had been filled up, these
words would have been added at the end of the verse, " But
ye would not," in which the de would have stood in its prop-
er place See also Rom vili. 12. Kom x. 1 II Corin. xii.
12 Colos. ii 23 Heb. xii 9 A.nd in the place under
consideration, it is most natural to understand the apostle's
discourse as elliptical, and that it ends with the fourth verse j
which ellipsis if it were filled up, would be an explanation
of the different tenor and import of christian baptism For
we cannot suppose that Luke has recorded the whole dis-
course which Paul had with these disciples of John. Doubt-
less when he found them so ignorant in the fundamental
doctrines of Christianity as not to know whether there be
any Holy Ghost, he would instruct them in the way of the
Lord more perfectly ; although Luke, in his recording
these things, has only given us a brief summary of the mat-
ter.

It is objected, that when these disciples tell the apostle
tliey had not so much as heard whether there be any Holy
Ghost ; it Ccsnnot be supposed they were ignorant of the
doctrine of the Trinity ; but that which tliey were ignorant
of, was the descent of the Holy Ghost on the day of Pente-
cost : and therefore .John might baptize in the name of the
Trinity, notwithstanding this ignorance of ins disciples.

To this 1 answer. Although the doctrine of the Trinity is
an article of the public faith and explicit profession of the
gospel church ; yet it was not so under tiie former dispen-
sation. By the clearer light of the New Testament we are
plainly taught the doctrine of the Trmity, and are enabled

to his Apostles to make disciples of all nations. Id
this institution, we may observe, the word teachi'^ twice
used, according to our translation. " Go teach all
nations, baptizing them in the name of the Father,
and of the So.i, and of the Holy Ghost ; teaching them
to observe all things whatsoever 1 have commanded
you.'' But in the original, they are two different

to discover some references to it, and intimations of it, in
the writings of Moses and ihe prophets. But were we to
collect oui- knowledge of it only from the Old Testament,
we sliould find tiiai. it is not there so plainly revealed as to
suppose it to be tiie common faith ot the Jewish church,
held forth by an explicit prof ssion ; nor so plainly taugbt,
but that these disciples of John may easily be supposed to
be ig-norant of it ; yea, such strangers to it as honestly to
tell tiie apostle, that they had not so much as heard wheth-
er there be any Holy Ghost.

To say that what these disciples confess their ignorance
of, was the descent of the Holy Ghost in his miraculous
gifts on the day of pentecost, is not to the pui-pose ; for our
being baptized unto the 1 rinity, refers to tile third person
in the God-head, not so much with respect to his miraculous
gifts, as to his sanctifying influences.

4 Admitting that Luke had finished his account of the
apostle's discourse in the fourth verse ; it was proper and
agreeable to his common customs to introduce his own
words, in his recording the discourses of others, with the
word de, just in the manner he has done here. See Luke's
Gospel, chap. XX. 16. " And when they heard it, they su'd,
God forbid." The words *' akonsantes de eipoUy'' cannot be-
long to the preceding discourse of Christ , nor yet to the
reply of the Jews : but are manifestly the words of Luke, in
his recording this discourse between Christ and the Jews ;
and introduced with the word de just in the manner as in
the text under consideration " akonsantes de t* apdslhe^-an?^
Compare also Acts ii. 37- Acts v. 21 Acts vii. 5-1. and many
other places. These reasons which 1 have now offered con-
strain me to believe this fifth verse contains, not the words
of the apostle, but of Luke : and that these disciples who had
before received John's baptism, were now baptized into
Jesus Christ.

The critical remarks of many great and learned men on
this text, giving it a contrary signification, will, I hope, be
admitted as a sufficient excuse for this long note.

132

words ; doubtless because different things viere in-
tended by them. These two words in the Greek
languui^e, although they have some agreement in their
sij^nifications, yet they have also some difference.—
The fii'st word, in strictness of speech, signifies to
diacijdc ; but the second word properly signifies to
teach or instruct ; us is commonly observed by Anno-
tators. And thereiore the most exact translation of
the text would be, " Go disciple all nations, baptizing
them in the name of the Father, and of the Son, and
of the Holy Ghost : teaching them to observe all
things wiiatsoever 1 have commanded you." Or
vrithout referring to the Greek ; our English transid-
tion conveys the same disiinction between these two
words ; as they are both expiaiued, and have their
precise meaning fixed by our Lord, in the words fol-
iowing eacli of them. '* Go, teach all nalicnis, bapti-
zing them." The word ba/nizin[^\ which foll'jws after,
explains and fixes the meaning of the word teach,
which goes before. And so in the latter w^ord teach-
ings the niei.ning of it is fixed by v.hat follows, " to
observe all things whatsoever 1 have commanded you.*'
The thing commanded to be done in the first word
teach-, is performed by buptizing them : but the tbing
commanded to be done in tiie second word teachini^i
is performed by ins rucling them which have been
baptized, to observe all things whatsoever Christ has
commanded. I'lie text tlierefore, as it now stands in
cur iransiution, if the sense of it is taken according to
the rules of just censtruction, will give precisely the
same nieaning as it would have done,, if it had been
translated, go^ disciple all nations-, baptizini^ thnn^ ^'c.
Upon the wliole then, it appears from the institu-
tion it-seli^ fcis v/eli as from the examples of the apos-
tles, that vhe way in which they were to make disci-
ples of all nations v/as by baptizing them. There is
no mention made, nor any direction given about re-
quiring people to make any verbal promise, or to
bring themselves under any previous covenant-en-
gagements, before they were to baptize them ; but it

t

133

IS baptism itself by which they are visibly Ynade the
disciples of Christ, the subjects of his kingdom, or
members of his church. By that ordinance, a person
h set apart from the rest of the world ; and is feder*
ally sanctified, or consecrated, to Father, Son, and
Holy Ghost, whose name is thereby put upon them.
Thus the import or signification of that ordinance is
plainly fixed and determined, in its confirniing a
covenant relation between God and the person bapti-
zed. And herein lies the difference between bap-
tism and the Lord's supper ; baptism is an initiating
ordinance, that is, an ordinance by which we enter
into covenant with God, or have that relation public-
ly sealed upon us ; and for this reason it is but once
to be administered to the same person : whereas the
Lord's supper is often to be received, because it is
the design of that ordinance, to bring to ranembrance.
\Vc therein enter into no new covenant relation with
God dilTerent from what v;e were in before ; but
rather call to mind, and renew our covenant engage-
ments : But baptism is cur first entrance into, or con-
firmation of our covenant with God ; and it is an ev-
erlasting covenant that can never be made void. In-
deed, this covenant may be broken, that is, we may
carry ourselves so coritrary to it as to forfeit all the
privileges of it ; and may bs turned out of the church,
as persons condemned by the covenant, and cut oft'
from all the privileges and blessings of it : but the
covenant can never be disynnulk d ; but it remains as
the rule by which the oftender shall be finally judged
and condemned. That the covenant which is confirmed
upon us in baptism, is thus an everlasting covenant,
appears from this, that although a person for his bad
conduct, should be cut off from God's covenant peo-
ple ; yet there is room for repentance, and upon his
repentance, the church will restore him : but there is
lio re-baptizing to be used in this case ; v/hich shows
that the covenant relation si ill subsists, although a
person by his bad condtict forfeits the privileges of it :
*' stead of enjoying privilepres by it, the obstinate qf-

134

fender is bound over to an aggravated condemnation
by the covenant.

As the covenant we enter into by baptism is ever-
lasting, so the bonds of it arc very sacred : the per-
son is thereby devoted to Father, Son, and Holy
Ghost ; is laid under the most sacred engagements
to renounce the ways of sin ; the service of his o\vn
lusts, and the vanities of this evil world ; and to yield
himself up to God without reserve. Gal iii. 27.
** As many of you as have been baptized into Christ,
have put on Christ." We thereby not only put on a
profession of Christianity ; but we also come under
obligations to have an answerable frame of heart, and
manner of life. We must so put on the Lord Jes^us
Christ, as to be clothed with his righteousness and
adorned with his image ; that both in the eye of God
who sees the he^art, and in the eye of man who sees
our actions, we may appear to be clothed with Christ.
We must have the answer of a good conscience to-
wards God, according to the bonds of the covenant
which is sealed upon us in that ordinance. 1. Peter,
iii. 21. ^' The like figure whereunto, even baptism
doth also now save us, (not the putting away of the
filth of ihe flesh, but the answer of a good conscience
towards God) by the resurrection of Jesus Christ.*"
Without this answer of a gcod conscience, our cov-
enant relation to God will be matter of aggravated
condemnation to us.

If baptism is that by which we enter into covenant
with God, and are made members of tne visible
church, as I trust hi. s been sufficiently pioved ; it
follows, that all bc.pdzcd children are to be esteemed
the real members of the church, and entitled to all
the privileges of its communion, v hich they are ca-
pable of improving. It is therefore here nccrssary to
exhibit some evidence of the divine right of infant
baptism.

God has, from the beginning, included children in
the same reh.tion to liin.self uith their parents.-
Ihis was evidently the ctise in tlie tirst covenant

made with our first parents in their state of innocence.
It has been already proved that the seed oi Adam
were included with him in the first covenant. And
when the covenant of grace was brouj^nt in after the
fall, through the interposition of the Medirilor, Ad-
am's seed were equally interested in it, with himself.
God had said to Ad.im in the first covenant, " But of
the t\'ee of knowledge of good and evil, thou shalt
not eat of it : for in the day that thou catest thereof
thou shalt surely die." And had it not been for the
mediation of Christ, which took place between God
and fallen man when the promise of tiie seed of the
woman who sliould bruii^e the serpent's head, was
given, he would have died on the d^iy that he sinned.
But by giving this promise the covenant of grace was
introduced, and Adam was put into a new state of pio-
bation under it. If the first covenant had had its full
operation, Adam and his seed would have been cut
off at one stroke : but by the Mediator he was re-
prieved from present death ; and his seed v;ere
born into the world acctndmg to tlic ori|i;inaily appoin-
ted method of ordinary generation to stand probationers
under the covenant of grace, upon the same footing
with him. All this is evident from facts too plain to
be denied. Here God began his visible church with
Adam ; and this church was the church of ('hrist, as
Is evident, because that disper.sation was the fruit of
his mediation. And it is t'quaily evident that his seed
were as much members of the church, and by birth
interested in all the privileges of that dispensation, as
Adam himself v/as : their natural birth was obtained
by the introduction of the new covenant, which shows
tiiat the privileges of the covenant were their birth
right.

So also the church, as establlbhed by th.c dispensa-
tion given to Abraham, is tl^.e church of Christ- For
the Abrahamic dispensation v/as properly the gospel,
as the apostle testifiers. Gal. iii. 8. " The scripture
foreseeing that God would justify the heathen through
faith, preached before the gospel unto Abraham, say-

136

ing, in thee shall all nations be blessed.*' As tlSafr
dispeiisuLion was a dispensation of the covenant of
grace, or was really the gospel ; so the church there-
by established, was the church of Christ. Christ has
had a church in all ages, and he has never had but
one ; although various have been the dispensations
by which it has been outwardly established among
men. The church of Christ therefore at this day, is
.the same church as was set up in the days of Adam.

Some perhaps may here object, that the covenant
with Abraham was typical, and was therefore abolish-
ed when Christ came ; and for that reason cannot be
admitted as an evidence of the divine right of infant
baptism.

But to this I answer by a peremptory denial that
the Abrahamic covenant was typical. That there
wef'e types and shadows in the former dispensation I
readily grant ; the law of Moses was full of them.
But the covenant with Abraham was not a shadow of
good things to come ; but a plain and express ap-
pointment for the time then present, of a covenant
between God and him, and his seed. And the great
truth held up to public view in it, was that such faith
as Abraham had, would justify and save all such as
htve it. See Rom iv. 11. " And he received the
sign of circumcision, a seal of the righteousness of
the faith which he had, being yet uncircumcised."
This, instead of being abolished, is the great truth
which runs thi'ough the whole gospel. Covenanta
can never be abolished till the engagements of both
parties in the covenant are fulfilled ; and promises
stand in for e till they are performed. Now the
thing promised to Abraham was, that in his seed
should all nations be blessed. As long therefore as
there remuins any of the nations of the earth to be
bles-ed in Christ, who is mora especially the seed
meant ; so long the covenant which God made with
him stands in force. And this is the light in which
the apostle understood that covenant, as appears from
fJal. iii. 16. " New to Abraham and his seed were

13

Vl

the promises made. He saitli not, And to seeds, as
of many ; but as of one, And to thy seed, which is
Christ." Compared with verse 29. " And if ye be
Christ's, then ye are Abraham's seed, and heirs ac-
cording to the promise." And hence, Abraham is
called the heir of the world through the righteous-
ness of faith. Rom. iv. 13. Indeed, the particular
rite of circumcision by which the covenant at that
time, was confirmed, is now superseded by the chris-
tian circumcision, or baptism. The change of the
particular rite of confirmation, makes no change of
tiie covenant. When the covenant was first given to
Adam, there appears no other rite of confirmation to
be instituted at that tiir.e, but sacrifices. To which
there is an allusion in Psalm 1. 8. " Gather my
saints together unto me, those that have made a cov-
enant with me by sacrifice." But in the dispensa-
tion to Abraham, circumcision was instituted ; and
under the new testament, it is baptisn,! that seals the
covenant : but in all these dispensations, it is the cov-
enant of grace that makes the relation between God
and mankind. And as it was in the first dispensation
of the covenant of grace to Adam, that his seed were
thereby brought into the same relation to God as he
was ; so this likewise very expressly appears in the
dispensation to Abraham. Gen. xvii. God there
covenanted to be his God, and the God of his seed
after him ; and instituted circumcision as a token o*:'
the covenant ; and commanded him, and his children
after him, to circumcise their seed at eight days old.
It is undeniably evident, that by virtue of this coven-
ant, the seed of Abraham became the covenant peo-
ple of God, and visible church, from that time for-
ward, till the gospel dispensation took place. But
such as deny infant baptism, deny that the church un-
der the gospel, is the same church continued that
was before established among the children of Israel,
by the covenant with Abraham. But as infants were
expressly acknowledged as members of the church
^inder the Abrahamic dispensation ; therefore if the

1:4*

138

church now is the same church continued, it will fol-
low that infants are still to be treated as ir.embers of
it. And in further confirmation of this truth 1 shall
mention a few things.

1. There were many promises made to the ancient
jchurch, established by the covenant with Abraham,
which were not to be accomplished till the gospel
dispensation took place : and if that church was abol-
ished before these promises were fulfilled, and anoth-
er church set up to inherit them ; then the faithful-
ness of God who had promised these things to that
church, has failed. A promise to this purpose we
have in Isa. liv. 1,3. " Sing, O barren thou that
didst not bear : for thou shalt break forth on the right
hand, and on the left ; and thy seed shall inherit the
Gentiles." The barren woman here spoken to, the
apostle tells us is Sarah. Gal. iv. 27. This promise
was evidently given to the church established by the
covenant with Abraham. God here promised, that
the seed of that church should inherit the Gentiles ;
and the apostle expressly so applies it. Gal. iv. 28.
" Now we brethren, as Isaac was, are the children of
promise." We brethren, that is, we christians of
Gentile nations, are the children of promise ; we are
the seed of the church meant in the promise. Here
then, we have the testimony both of the prophet Isai-
ah, and the apostle Paul, that the gospel church is
the same that subsisted under the former dispensa-
tion. The whole sixtieth chapter is a promise
aaade to the church, that the Gentiles should come to
her light, and kings to the brightness of her rising.
There is another promise to the same purpose in the
taxty-sixth chapter, twelfth verse. ** For thus saith
the Lord, I will extend peace to her like a river, and
the glory of the Gentiles like a flowing stream."
And in Amos ix. 11, 12. We have a promise men-
-tioned by the apostle, Acts xv. 16, 17. ** After this I
will return, and will build again the tabernacle of
David, which is fallen down : and I will build again
\fc© Tttins thereof; and I will set it up j that the resi-

139

due of men might seek after the Lord, and all the
Gentiles, upon whom my name is called, saith the
Lord, who doth all these thinpjs." Here again, we
have the united testimony of the prophet, and of the
apostles assembled in council, that this promise to
the ancient church was to be fulfilled under the
gospel ; and that the gospel is so far from pulling
down the church established, that it is really a build-
ing of it up. Again Micah iv. 1, 2. " But in the
last days it shall come to pass, that the mountain of
the Lord's house shall be established in the top of the
mountains, and it shaU be exalted above the hills, and
people shall flow unto it. And many nations shall
come and say, come and let us go up unto the moun-
tain of the Lord, and to the house of the God of Ja-
cob ; and he will teach us of his ways.'* Here, the
Gentiles arc said to go to the bouse of the God of Jacob,
which is evidently the church which the God of Jacob
had established by the covenant made with him, and
with his fathers. And in Micah vii. 20, the great things
which God would do for the gospel church, are said
to be, " Because thou wilt perform thy truth unto Ja-
cob, and thy mercy to Abraham, which thou hast
sworn unto our fathers, from the days of old." This
is an express testimony that the gospel church is an
heir of the privileges and promises of the covenant
with Abraham.

Now these and many other promises in the proph-
ets, were made to the church then in being ; which
were not to be accomplished till the gospel dispensa-
tion should take place : but if that church does not
still live to inherit them, then these promises have
fallen to the ground, and the covenant faithfulness
of God has failed, which none can suppose : and
ther'efore the church at this day, must be acknowl-
edged to be the same church as then existed, to
which the promises were made.

2. As a further evidence that the church under the
gospel is the same church continued, and is interest-
ed in ail the privileges of the Abrahamic covenant ;

140

I shall mentbn some testimonies out of the New
Testament. See Rom. ix. 4. There the apostle
speaks of the Jews us the people *' To whom per-
taincth the adoption, and the glory, and the coven-
ants, and the giving of the law, and the service of
God, and the promises." But how did these church
privileges pertain to the Jews under the gospel, but
by virtue of the covenant with Abralvam ? and as tlie
seed of the covenant, not yet finally rejected ? Indeed,
their refusal of Christ did forfeit these covenant piiv-
ilegcs, as Moties had forewarned them. Deut. xviii.
15,' referred to hy the apostle, Acts iii. 23, 23 " For
Moses truly said unto tlic fathers, a prophet shall the
Lard your God raise up unto you, of your brethren
like unto me ; him shall ye hear in all tilings what-
soever he shall say unto you. And it shall come to
pass, that every soul whicii will not hear that proph-
et, shall be destroyed from among his people.*'
Here the apostle testifies, that the prophet spoken of
by Moses, was the Lord Jesus Christ ; and ihat their
not hearing him, is one of the sins for which they
were to be cut off. But how could they be cut off
from the church, under the gospel, unless they were
in it ? And it is certctin they never were in it, only as
they were members of it uuder the former dispensa-
tion. This therefore is an evident proof, that tlie
cliurch is one and the same under both dispensations.
And the apostle further urgeth this argument, in the
25th verse, to persua; e them to hearken to Christ,
that they might keep their standing in the church,
and not be cut off, '^ Ye are the cniidren of the coven-
ant which God made with our fathers, saying unto
Abraham, and in thy seed shall all the kindreds of
the earth be blessed.'* This is a clear evidence that
the church established by the covenant with Abra-
ham, did continue after tUe resurrection of Christ ;
and the Jews who were members of it, were not cut
offfroin it, till by their obstin^.te refusal of Christ,
they forfeited these privileges. Tlic same argu-
ment the apostle largely urgetii in Rom. xi. 17.

141

<* And if some of the branches be broken off, and thoi.
being a wild olive tree, were grafted in among them,
and with them partakest of the root and fatness of the
olive-tree."- Verse 20. ** Well, because of unbelief
they were broken off '* Verse 23. " And they also,
if they abide not still in unbelief, shall be grafted in :
For God is able to graft them in again." The olive-
tree from which the unbelieving Jews were broken
off, and into which believing Gentiles were grafted,
is one and the same tree : this cannot be denied.
Some only, and not all the natural branches were
broken off. And even these which are broken off, if
they abide not still in unbelief, shall be grafted in
again. But what shall thev be grafted into ? Shall
the gospel dispensation be set aside, and the Abra-
hamic dispensation be again restored, to make way
for their being grafted in again ? For when tney be-
come believers, tbey are to be grafted in ag-ain, into
the same olive-iree from which they were broken off
for unbeliei' VVh;it total coiitUSion doth it make of
this whole discourse of tne apostle, to deny the church
to be the same, under both dispens.itions ! it v^ill
amount to charging the apostle \\ith gross abuse and
perversion of the scripture, in nis applying these things
to the church, and to the rejection of the Jews from it
for their unbelief. The Jews had most grievously
sinned in crucifying the Son of God ; for which, af-
ter the gospel dispensation took place, God dealt
with them as persons under suspension, for a season,
that the offer of the gospel might be first made unto
them. But by continuing obstinate in unbelief, they
appear to be wholly cut off, as God by Moses, had
threatened them. Therefore the apostles, in this time
of their suspension, mightproperly urge their interest
in the covenant, as a motive to hearken to the gospel.
I will mention but one text more under thk head, and
that is Gal. iii. It is manifestly the design of the apos*
tie in this chapter, to show that the covenant v,'ith Abra-
ham extends to, and is in force under the gospel dis-
pensation ; that he might thereby establish his doc-

]4S

trine of jusiifi cation by fcdth, Aviihout the deeds of the
law. See verses, 6— -9. " Even as Abraham believed
God, and it was accounted to him for rii^liteousness.
Know ye therefore, that they which are of faith, the
same are the children of Abraham. And the scripture
foreseeing that God would justify the heathen through
faith, preached before the gospel unto Abraham, say-
iHg, In thee shah all nations be blessed so then they
whicli be of faith, are blessed with faithful Abra**
ham.'* And hence he observes, verse 14. "That
the blessing of Abraham is come on the Gentiles,
through Jesus Christ " More fully to lay open and
confirm this mattet^ he adds, ver 15, 16, 17. " Breth-
ren, I speak after the manner of men ; Though it be
but a nian*s covenant, yet if it be confirmed, no man
disannuileth, oi* addeth thereto. Now to Abraham
and his seed v/ere the promises made. He saith not,
and to seeds, as of many ; but as of me, and to thy
seed, v/hich is Christ, and this 1 s.ay, that the covenant
that was confirmed before of God in Christ, (or tp
Christ) the lav/ wliich was four hundred and thirty
years after, cannot disannul, that it siiould make the
promise of none effect." Here the apostle shows us
that Christ is mere especially intended as tne seal
r»-ientioned in the covenant, to whom the promise was
made, that is, Christ mystical ; or Christ as the head
of that body of v/hich- believers are the members.
And this coveimnt could not be disannulled by giving
the la'.v- Tor although covenants may be altered four
hundred and thirty years after they are made, by the
mutual consent of the covenanting parties, as v\^ell as
the next day ; yet the covenant made with Christ, in
Abraham, could not be made void by giving the law,
because he did nqt then exist as the seed of Abra-
ham ; and therefore could give no consent to any al-
teration in the covenant. For v/hutever existence
Christ had before ; yet he did not exist as the seed of
AbriTiham tii! ins incarnation.

riie aposile next proceeds to answer the grand ob-
jection of the Jevvs, ver. 19,20. " Wherefore then

143

serveth the law r It was added because of transgres-
sions, till the seed should come, to whom the promise
■was made ; and it was ordained by ani^els in the hand
of a Mediator. Now a IMediator is not of one ; but
God is one." Moses cvidenily acted -he part of a Me-
diator between God and the children of Israel at the
time of givino; the law : for which reason, 1 suppose,
commentators have generally understood him to be
the Mediator heie meant. But the apostle is here
speaking, not of ^i' i^'^g t^^e law ; but of its continu-
ance, and the purpose it v/as to serve, till the seed
should come ; in vv^hich i espect it was ordained by
angels in the hand of a ^Slediitor, Moses therefore
could not be the Mediator here intended. If we look
into the dispensation by Moses, we shall see the mor-
al law comprised in the ten command m.ents as the
leading part of it ; the design of wldch is to convince
of sin. And in addition to this, is the institution of
sacrifices, and the appointraer.t of the priesthood; es-
pecially the high priest, v\'ho on the great day of atone-
ment, went into the most lioly place, to sprinkle the
blood of the sacrifice before the raercy seat : by all
which Christ Jesus the great high-priest of our pro-
fession, Wiio is now passed into heaven, to appear in
the presence of God for us, was eminently s!uidowed
forth. The high-priest therefore is evident'y the
Mediator of whom the apostle here speaks* But to
act as Mediator under that dispensation was not the
office of one man ; but a succession of priests offeiing
often times the same sacrifice, to tlie same God ;
which plainly shows there Wc.s no real atonement for
sin, mude by those sacritlces. 'i bus the apostle
proves that the luw was given to shadow forth Ciirist ;
and was to coniinue in force oriiy till Christ the seed
of Abrahciin should come. And therefore the vray of
justification exemplified in Abraham, is the w.-.y in
which all his seed must be jusiified. And tlicrefore
he expresseih the conclusion of his argument in verse,
29." If ye be Christ's, then be are Abraham's seed,
and heirs according to tiie promise." To deny there-

144

fore that the eovenant made with Abraham extends
to, and Is in force with tiie church, under the gospel
dispensation, is as much as to say, the apostle has
here used a iabe, and fallacious argument to support
histavorite doctrine of justihcation by faith, witliout
thedeeds of the law.

The abovt explanation of the dark and difficult \9th
^^20th -uernea oj thin chajitcr^ fitrfcclly agrcca with^ and
beautifully illustrates the afiostle's argument hi this
place ; and fully agrees with this same apostle^s more
large explanation of the unv^ in his epistle to the //c-
brjeu's.

Many other arguments might be offered in proof
of this truth ; but I choose to come nearer to the
point we are upon, and essay to prove it with a spe-
cial reference to the church seed, which will clearly
evince the divine right of inf--.nt baptism

Ihut the seed were included with their parents in
the dispensation of the covenant of grace, botii to
Adam iind to A'H'aliam.. is inciisputable. And unless
the tenor of that covenant is changed, the church
which was thereby related to and in covenant with
God, must be still the same, and an heir of the privi-
leges and proHiises of the covenant, with respect to
the church seed. This is also evident from the ex-
press terms in which many promises are given to the
church, which relate to the times of the gospel. A
promise m this purpose is made lo the church in
Psal, xiv. 16 *' Instead of thy fathers shall be thy
children, whom thou mayest make piinces in all the
eartii." HciC the seed are expressly mentioned ;
and it is evident from the thing promised, that the
church was to wuit in faith, till the gospel dispensa^
lion took place, and b^ its spread among the Gentiles
jTiadc way lor the accomplishment of it. Psal. cii.
28. " The children of thy servants shall continue,
and their seed shall be established before thee.*' If
we compare the 25th and 26th verses of this psalm,
with the remarks of the apostle upon them in Heb.
i. 10, 11.; we shall j>ee this 28th verse is a promise

U5

^ade to Christ respecting his servants and their
seed ; and therefore it is a promise that believers iind
their seed are now heirs to, and interested in. The
children of Christ*s servants shall continue, and their
seed shall be established before God In Isaiah xl.
1 1, is another promise to the church, to be fulfilled
under the gospel. " He shall feed his flock like a
shepherd ; he shall gather his lambs with his arms,
and carry them in his bosom." Isa. xlix. 22. " Thus
saith the Lord God, behold, I will lift up mine hand
to the Gentiles, and set up my standard to the people ;
and they shall bring thy sons in their arms, and thy
daughters shall be carried on their shoulders.'* And
in the 35th verse there is this promise made to the
church seed. *' I will save thy children." Isa. lix-
21. ♦* As for me, this is my covenant with them,
saith the Lord, my spirit that is upon thee, and my
"words which i have put in thy mouth, shall not de-
part out of thy mouth, nor out of the mouth of thy
seed, nor out of the mouth of thy seed's seed, saith the
Lord, from henceforth and forever." isa. Ix. 4.
** Thy sons shall come from far, and thy daughters
shall be nursed at thy side.'* Isa. Ixv. 23. " They
are the seed of the blesbcd of the Lord, and tlieir
offspring with them.** Isa. Ixvi. 22. " For as the
new heavens, and the new earth wnich I shall n\ake,
shall remain before me, suiih the Lord, so shall your
seed, and your name remain.'* Jerem. xxx. 20.
*' Their children also sliall be as afore-time.'*

Now these, and many more sucli like promises
were made to the church, for the accomplishment of
which, she was to wait in faith, till the gospel dispen-
sation should bring her the promised blessings. The
church therefore under the gospel, is evidently in-
terested in these promises, and an heir of these privi-
leges, with respect to her seed. It is abundantly ev-
ident that the apostles esteemed the church seed,
under the gospel, as joint heirs with their parents, to
church principles. This appears both from their
testimony and practice. In proot of tlus, I ■will>inen-
13

14C

tioii, Acts, ii. 39. " For the promise is to you, and
to your children, and to aU that are afar off", even as
many as the Lord our God shall call.** It will admit
of some dispute, what promise the apostle here speaks
of : but all will allow it to be either the promise to
Abraham, to be his God, and the God of his seed ;
or the promise which the apostle, in his foregoing
discourse, recited from the prophet Joel. But be it
either of them, it will amount to tlie same thing. If
it is conceded to be the promise in the covenant with
Abraham, it will follow, that in the apostles view, in-
fants are now, as much included in the covenant with
their parents, as they were, in the covenant with
Abraham ; and must be admitted as an ungainsayable
evidence of the divine right of infant baptism.

But to me, I confess, it appears more rational to
suppose the promise intended in this text, is that
which the apostle had mentioned in his foregoing
discourse, taken from the prophet Joel, ii. 28, Sec.
because that is the only promise expressly mentioned*
to which he could have reference ; and because he
here recites the last clause of the promise, as it is
contained in the prophet. " The remnant whom the
Lord shall call." Or as the apostle expresseth it,
<« As many as the Lord our God shall call." It is ob-
servable that the prophet makes no mention of chil*
dren, in this promise. , And the reason, or authority
■which the apostle had, to put in children with their
parents, in this application of the promise, saying,
** The promise is to you, and to your children," w ill
appear plain, by looking into the promise as given to
the church, by the prophet Joel. The church to
which the prophet gave this promise, was evidently
and confessedly, the church that was established by
the dispensation to Abraham, which took in children
■with theii* parents. Every promise therefore which
God made to that church, from time to time by his
servants the prophets, must be necessarily understood
agreeable to the tenor of that covenant by which the
church was established, and under which it received .

147

the promise. And hereby it appears that such prom-
ises extend to the church seed. Therefore the apos-
tle had good right, and authority from the promise it-
self, to mention their children as being interested in
it, although children were not expressly mentioned
by the prophet.

The evasion of the anabaptists therefore upon this
text, is nothing to the purpose. They say, *' The
children must be first called,** before the promise can
belong to them ; and that therefore they must first
grow ufi to years of understanding. By this evasion,
they make the apostle assert that for truth, which
was, in fact, false. For if the promise did not belons;
to the children till after they were grown to year-s
of understanding, and had the call of the gospel set
before them, the apostle could not know that the
piomiss would ever belong to them Yea, I say, the
apostle could not know this, even by inspiration ; be-
cause it was false in fact. For as to the children of
such Jews as continued in unbelief; they were soon
given up by God to destruction ; the chief of them
killed by famine, sword, and pestilence ; their temple
and city destroyed ; and such as escaped, sent into
captivity to the ends of the earth ; and but few of them
even to this day, really enjoy the call of the gospel.
And besides, the apostle speaks in the time present,
and saith, " The promise z& to you and your chil-
dren :'' but if the promise did not belong to their
children at that very time, it does not appear that it
ever did belong to them at all. And further ; it is
evident that the apostle mentions cJiildren^ as an ar-
gument to influence iiis hearers ; whereas, if they had
understood him to represent their children in no bet-
ter case than such as were afar ofip, there could be no
motive in it : but it would rather raise a prejudice
against the gospel, in the minds of these Jews, who
had ever been used to consider God, as in covenant
with their children, as well as with themselves. But
such quibbles, and foolish reasoning must never be
ascribed to the apostles. No ; their doctrine is with-

148

•ut guile ; and this their testimony was groundeit
upon the oath and covenant of God with Abruhum,
which warranted them to use this argument with tlie
Jews, to persuade them to acknowledge Christ, as the
way to secure an interest in the promises and privi-
leges of the covenant, under the gospel, to themselves
and their children.

Again, we have a most express testimony that the
infant seed of the church are included in the covenant
with their parents, under the gospel, in like manner
as they were in the covenant with Abraham, by the
apostles and eiders when they came together to con-
sider of this very point, Acts, xv. 10. ** Now there*
fore why tempt ye God, to put a yoke upon the neck
of the disciples, which neither our fathers nor we
were able to bear ?*' It is here evident that the in*
fant seed of the gospel church are declared to be dis-
ciples ; wliich fully confirms the preceding explana-
tion of the apostle's words in his saying "the promise
is to you, and to your children."

Another testimony of the apostle, we have in Gal.
iv. 28. " Now we brethren, as Isaac was, are the
children of promise'* This is spoken to the church-
es ofGalatia, which were gospel churches, composed
chiefly of Gentile converts ; and the apostle testifies
that they are? as Isaac was, the children of promise-
Isaac is mentioned by name in the covenant with
Abraham, as the seed in particular with whom God
would establish his covenant ; and who was to have
the covenant confiimed upon him at eight days old,
including his seed after him. To deny therefore that
the gospel church is interested in the Abrahamic
covenant, or that its infant seed are entitled to cov-
enant seals, is a full contradiction to the apostle.

So likewise, Gal iii 13, 14. « Christ hath re-
deemed us from the curse of the law, being made a
curse for us :— that the blessing of Abraham might
come on the Gentiles through Jesus Christ." Here
the apostle, in express terms, tells us. That the bles-
sing of Abraham is come on the Gentiles . And what

149

this blessing of Abraham is, that is here intended, ap-
pears frovn the next words, " That we might receive?
the promise of the spirit through faith ;" which prom-
ise of the spirit was the principal thing contained in,
and the chief substance of the covenant that God
made with him, " To be a God unto thee, and to thy
seed after thee.*' This blessing of Abraham is come
on the Gentiles.

To the same purpose are the apostle's words in
Eph. ii. 12. " At that time, ye were without Christ,
being aliens from the commonwealth ©f Israel, and
strangers from the covenants of promise." And
chap. iii. 6. " That the Gentiles should be fellow-
heirs, and of the same body, and partakers of his
promise in Christ, by the gospel." In both these
texts, believing Gentiles are represented as being no
more strangers from the commonwealth of Israel ;
but as members of the same body, as feliow-heirs of
the same privileges, and partakers of the same prom-
ises with the commonwealth of Israel : But it is evi-
dent that the seed were parts and members of that
commonwealth, and heirs together with their parents
of the promises and privileges of it. And let it be
here observed, that the apostle is here speaking of the
church as a visible body, a commonwealth : he is not
speaking of sincere believers, as so many particular
persons, or individuals in an unconnected state ; but
as a visible b:>dy, a body-politic^ a commonwealth :
and is therefore evidently setting forth the privileges
of their visible church standing. And the tenor of
his argument necessarily extends the privileges of the
church to the church seed ; not of Jews only but of
Gentiles also.

The remark, also of the apostle upon the dealing
of God with Noah, in Heb. xi. 7. contain the same
representation of the matter. " By faith Noah being
warned of God of things not seen as yet, moved with
fear, prepared an ark to the saving of his house ; by
the wliich he conde nned the world, and became heir
of the righteousness which is by faith." It was wiiii
IS *

150

Noah that God established his covenant, when the
whole world had corrupted themselves. Gen. vi. 18.
He only is mentioned as a believer ; yet his whole
family shared great privileges by the covenant, being
saved in the ark during the flood. And the apostle
Peter speaks of the same thing-j I. Pet iii. 2 1 . <' The
like figure whereunto, baptism, doth also nov^ save
"USr (not the putting away of the filth of tiie flesh, but
the answer of a good conscience toward God,) by the
resurrection of Jesus Christ." By baptism we secure
a great privilege to our children which may be com-
pared to the saving of Noah's family in the ark, where-
by they were preserved to the enjoyment of church
privileges, when the rest of the world were drowned
by the flood.

Thus have I collected some from among many
texts, both in the old and new testament, which evi-
dently show the visible church under the gospel, to
be that very church which was established by the cov-
enant with Abraham ^ which expressly represent the
church seed um'er the gospel, to be joint heirs with
their parents to the privileges of the covenant : and
the texts produced irom the new testament evidently
show that the apostles so understood them.

It is objected that we have no instance or exam-
ple of the apostle's baptizing any infants. 1 might
for arirunicnt sake grant it : for we need not any, to
establish infant baptism. It is undeniably evident
that the seed were included with their parents in all
fonvier dispensations. '1 his was the case in the first
revelation of the new covenant to Adam, after the
fall, when the visible church was begun with him ;
and his children continued memi^ers of it till Cain
apostatized, and went out from the presence of the
Lord. This was the case in the renewal of the cov-
enant with Noah,. And this is most expressly the
case in the dispensation of the covenant to Abraham ;
and wilh all the r, newals of it with his seed through-
out ail former ages. And as it is manifest by oUch
a great variety of sacred texts that the church unuer the

151

gospel, is not another, but the same church ; and the
church-seed so frequently and expressly mentioned
in the prophecies and promises contained in the wri-
tings of tne former prophets, when they evidently
speak of the gospel dispensation ; it fully proves the
divine right of infant baptism. The seed having
been once included in the covenant, is a sufficient
evidence that they are still in it, till our adversaries
aie able to produce plain and evident proof that ihey
liave been since cut off. It does not therefoi e prop-
erly lie upon us to prove that the right of the seed to
the seal of the covenant, holds good under the gos-
pel : But it belongs to them to prove that the seed
of God's covenant people has been cut off. But the
sum total of the evidence they can, or even pretend
to produce in the case, is, that there is no instance of
any infam's being baptized by the apostles : and the
want of a capacity in iniunts for the exercise of fiaith.

As to the firsi of these arguments, that we have no
example of infant baptism ; I ai%snver^ We have no
need of tiny, in order to prove the point. For when
we consider tne prophecies and promises of the old
testament, which relate to gospel times, so expressly
represeniing the church seed to be included in the
covenant ; which were so understood by the apostles,
who have expressly applied them to the church un-
der the {gospel ; it will appear manifest that they did
baptize iniants : or at least, if it could be proved that
they did not, it would at the same time prove an in-
consis ency, and self-contradiction upon the apostles,
whicii may not be supposed. If infants are cut off,
let our opponents shew us the text that cuts them
off.

And as to the example of the apostles ; so far as
their example is recoraed, it is manifestly in tavor of
infant baptism For when the Lord opened the heart
of Lydia to receive the gospel, her household were
baptized- Actsxvi. 15. And when the apostle preach-
eo lo the jailor, he tells him, " Believe on the Lord
Jesus Christ and thou snalt be saved, and thy

152

house. Upon which he, and all his, were straight-
way baptized." Acts xvi. 31, 33. I grant, it is not
certahi there were any infants in cither of these fami-
lies ; but on the contrary, there might be some in
both of them. And if there were infants in either of
them, it is plain from the text, that they were bapti-
zed, because the whole households were baptized;
which would not be true, if there remained any
unbapiized children in either of them. There does
not appear to be any believers in either of these fami-
lies, but Lydia and the jailor : and the baptism of
their households, whether infants or adults, is repre-
sented to be on the covenant right of the heads of the
families, according to the most easy and natural con-
struction of the words : which examples considered
in connexion with the representation of the promises
and privileges which belong to the visible church,
and church-seed, as they stand recorded both in the
old and new testament, are sufficient evidence of the
divine right of infant baptism.

When the right of a person, .whether infant or
adult, to any privilege in the visible church, is estab-
lished by plain scripture testimony, although there
should be no record of any examj)le of it, it is very
injurious to deprive them of the privileges to which
their right thus appears. We have no example in
the bible, that any woman ever partook of the Lord's
supper. But who ever doubted of their right to it,
for such a reason as this ? And yet, there is as much
sense, or rather nonsense in this argument, when ap-
plied to ciiiidren, as there is when applied to women.
Tiie right of the church-seed to the seals and privi-
leges of the covenant of God with the visible churchy
is so expressly declared in the prophecies and prom-
ises delivered to the church, by the lormer proph-
ets, to be fulfilled under the gospel dispensation,
which were so repeatedly asserted, claimed for, and
applied to the church by the apostles, that it must be
owned that their practice concradicted their profes-
sion and doctiine, if they denied baptism to the infant
seed of believers. So much silence in the scripture

153

concerning the baptism of infants, is not to be thoughi
strange of For if there was, at that day, no dispute
raised about it, there could be no occasion to make
mention of it ; their right being plainly asserted,
there was no need to subjoin examples of it. Yet it
is morally certain, that if the seed had been denied
the seals of the covenant, it would have caused dis-
putes, and raised prejudices in the minds of the Jews
against the gospel For since their seed had always
been acknowledged as included in the covenant of
God, from the days of Abraham down to that time ;
it must have been surprising, and very grievous to
them, to find their seed cut off under the gospel.
Such a change could not have fa* .'ed of producing
discontents and disputes amonpf a people who were
so zealous of the law, and of the customs of their fa-
thers, as the believing Jews v/ere- The silence
therefore of the new testament about the baptism of
infants, is so far from being an argument against it>
that it is a stron^j and very conclusive one in favor of
it. For it their seed had been cut off from the co/-
enant midcr the gospel, there is the strongest pre-
sumption that such disputes about it would have
arisen in the church, that we must necessarily have
had some mention of it in some apostolical writings.
How weak and ridiculous then is it, to make the si-
lence of the scripture an argument against the bap-
tism of infants, when its whole force is thus evident*
\y in favor of it !

And their other argument taken from the incapa-
city of infants to exercise faith, is full as little to the
purpose. Let them first prove that the real exer-
cise of a saving faith is necessary to our being inclu-
ded in the covenant of God with the visible church.
Till this is proved, the want of faith in infants is no
objection against their being baptized. That the ex-
ercise of true faith is necessary to our being interest-
ed in the promised blessing of eternal life, is readily-
granted. But is does not therefore follow that the
same faith is necessary to our belonging to the visible

ISA

church, ancl being included in a covenant relation to
God, uiKlcr the covcimiit of grace. Was Adam re-
generated after the fall, betore God had revealed
to him the covenant of ijrace in the promise of the
seed of the woman ? No, it is plain he was not.* —
Yet at that very limeGod put him into a new state o-f
trial for life or death, under the dispensation of the
covenant of grace, in a church covenant relation to
liimself, in -which his seed were included with him,
and they all continued in this relation till Cain apos-
4:atized. The want of a suvini^ faith both in Adam
and in his seed, was no objection in the way. So
also when God esmblished his covenant with Abra-
ham, his seed, although by nature children of wrath
even as others, were to have the seal of the covenant
put upon them at eight days old ; their unregenera-
cy was never objected against them. And -^rhen
from time to time God renewed the covenant with
«is seed, their unregeueracy, altho' evidently niani-
fesied in their lives, was r.ot attended to as an ob-
jection against their covenanting. For at the very-
time Y.'hen they stood before the Lord, to renew co-
venar,t with him, Moses tells them, '^ You have beea
rebellious against the Lord, from the day that I knew
you. Yet the Lord hath not given you a heart to
perceive, and eyes to see, and ears to hear, unto this
day.*' Deut. ix. 24, and xxix. 4. And the reason
which is assigned of the divine conduct in that in-

* Some may ask why there is no room for the suppositloa
that Adans was regenerated before God brought in the new
covenant by the promise cf the seed of the woman ? To
such I answer : God had not revealed any gospel-truth to
him after the fall, before he gave this promise. And as
God had not revealed any thinjc for him to believe, therefore
he couid not be a believer. If he was regenerated, it must
be such a kind of regeneration as may take place in one
w'ho still continues in a state of unbelief But those who
entertain such a notion of that regeneration which is taught in
the gospel, are to be classed among tho.se who still need
that one should teach them which are the fj-st priaciples of
the oracles of God.

155

stance is full to the point of infant baptism. Deut*
iv. 27. " Because he loved thy fathers, therefore he
chose their seed after them.'* And this reason of
the divine conduct holds equally good under the gos-
pel ; if he loves the parents, he will choose their
seed after them. And in Deut. x. 15, all other rea-
sons are rejected, and this covenant love to the pa-
rents is assigned as the on/y reason of taking the chil-
dren into covenant. " Only the Lord had a delight
in thy fathers to love them, and he chose their seed
after thern, even you above all people, as it is this
day," The conduct of Moses upon many occasions,
clearly shows that he looked upon the children of
Israel as a people in covenant with God, even when
they evidently discovered the want of a gracious slate
of heart ; particularly on occasion of their rebellion
at the time of the return of the spies. Deut. i^. 25
— 27. *' Thus I fell down before the Lord forty days
and forty nights, as I leli down at the first ; because
the Lord had said he would destroy you. I prayed
therefore unto the Lord, and said, O Lord God, de-
stroy not thy people, and thine inheritance, which
thou hast reaeemed through thy greatness, which
thou hast brought forth out of Egypt with a mighty
hand. Remember thy servants, Abraham, Isaac,
and Jacob." \nd ver ,e 29. " Yet they are thy peo-
ple, and thine inheritance.*' It is here evident that
Moses lays the stress of his argument for them, upon
their being the coveUvinl people of God ; and that by
virtue of the covenant of God with their f^.thcrs.

Wherefore, as it is by being baptized tiiat our cov-
enant relation to God in the visible church, is enter-
ed into or conhrmed, \vq are made complete mem-
bers, and entitled to ail the privileges of its com-
munion ; yea, and laid under obligations, not only to
submit to the government of Christ in hi'^ church ;
but also to come forward and take and improve church
privileges lor our spiritual protiiing, as fast as we
can attain to the proper qualilications for these cxerci-
Si^s : and iniuntbuptibin being thus e\idently warranted

156

in the word of God, it follows that haptized children are
to be looked upon as members ot the chuich, and en-
titled to all the privileges of its communion, and
ought to be acknowledged and treated accordingly.

Having exhibited abundant evidence of Jie divine
right of infant baptism ; the same arguments equally
prove their right to the other ordinance, or seal of the
covenant, the Lord's supper : and it appears as evi-
dently, to be the duty of parents to dedicate, and pre-
sent their children to God, for his blessing, at the
Lord's table, as in baptism. Baptised children, when
they are grown to be capable to eat and drink with
decency, ought to be brought to the table of the
Lord, to eat of that bread, and drink of that cup.

In the institution of tlie passover their whole fami-
lies were to partake of it. And after the children of
Israel were settlrd in the land of Canaan, and they
were required to go up to Jerusalem to keep the
feast, their children, especially the males, were to go
with them. Indeed, such as lived remote, could not
bring all their cuiidren. while they were small. Our
Savior went up with Joseph and Mary, when he was
twelve years old ; which probably was near about the
common age at which such as lived at a distance,
brought their children to that ordinance. But in the
first institution of it in Egypt, it is plainly represent-
ed as a family meal, in which their children did par-
take : which is probably one reason why it was re-
quired of the stranger who would keep the passover,
that all his males should be first circumcised. And
there is the same reason why children of christian
parents should partake of the Lord's supper, as
there was wiiy Israelitish children should eat the pass-
over.

It may be here asked, what advantage it can be to
little children, to partake of that ordinance ? But we
may as well ask, what advantage it can be to them, to
be ijaptized ? They may receive benefit from one or-
dinance, as well as from the other. All the argu-
menis which are brought in defence and support of

157

ihtant baptism, are equally strong and conclusive of
their right to be brought to the Lord's table. For
they are the children of God, being children of the
covenant ; and ought to eat of children's bread. When
the new covenant was brought in, after the fall of
Adam ; his seed came into the world upon the same
footing on which he then stood, and were interested
in like privileges. So when God renewed his cove-
nant with Abraham, God promised to be his God,
and the God of his seed alter him. The covenant
with ail the privileges of it, belonged to his seed as
much as to himself. And when God renewed the
covenant with thcchildren of Israel at Mount Sinai the
covenant and all the privileges of it, belonged to the
whole congregation, in which their cliildren were in-
cluded. And when the covenant was again renewed
on the plains of Moab, their little ones are expressly
nientioned, Deut. xxix. 1 1. And as their children
were circumcised at eight days old, by which the cov-
enant was confirmed upon them ; so in all the dispen-
sations of the covenant with them, their children v/ere
considered as included in it, and entitled to the privi-
leges of it. And it is u like case under the gospel j
children are stiil included in the covenant, and inter-
ested in the same privileges with their parents. For
saitli the apostle, *' The promise is to you, and your
children." Acts, ii. 39. And as the right of chil-
dren to one seal of t!ie covenant, viz. baptism, is here-
by made evident ; so likewise their right to the other
seal, the Lord's supper, is equally manifest.

God of the riches of his grace, has granted to his
covenant people the privilege of presenting them-
selves before nim, at his table, for his blessing. And
as this is one privilege of the covenant ; so it is the
privilege of all such as are included in the cove-
nant. And as children are included with their pa*
rents in the covenant ; therefore they have a like
right to be brought, and presented to God in that or-
dinance.

It may be objected, we have no example in the
J4

158

ticriplure, that tlie apostles suffered little children to be
brought v/ith their parents to the Lord's table. I
grant it. So neither have we any express example
of their baptizing the infant seed of believers: and
yet the silence of the scripture in that matter is not
allowed to be a sufficient objection against infant
baptism ; and therefore it cannot be a sufficient ob-
jection against their coming to the Lord's supper.
The silence of the scripture in this matter, is so far
from being an objection against the right of infants to
both ordinances, that it is a strong argument in favor
of it. The book of Acts contains the history of the
apostles planting and building up the gospel church
for the space of about thirty years ; in which time,
xnany christians doubtless had children born, and
grown up ; and yet we have no account how these
children were treated by the apostles. But as the
church was composed only of converts from among
the Jews, for a number of years at first, who still re -
tained a great veneration for the law of Moses, under
^vhich they had been brought up ; so, if their children
liad not been treated with like privileges under the
gospel, as they had been under the law, it must have
given them great uneasiness. Under the law, they
had looked upon their children as interested in the same
privileges of the covenant as themselves. But if the
apostles had treated their children as not being inclu-
ded in the covenant, nor entitled to the privileges of
it: but as aliens from the commonwealth oflsraelj
strangers from the covenants of promise, and as be*
Sng in no better state than heathen ; it must have oc-
casioned great uneasiness, and brought on such con-
tention and disputes, as that we must necessarily have
had some accounts about it, in some part of the ne'w
testament. But no hint of it is to be found there :
yet we have frequent mention «f and references to
their disputes about circumcision, which is but a tri-
fle in comparison with this privilege of their infant
seed. Thus it is evident that the whole force of the
argument taken from the silence of the scripture in

159

^h matter, is in favor of the right of infants to both
ordinances.

As 1 have before shown, the examples, of the apos-
tles, so far as their practice is recorded, is evidently
in favor of infant baptism ; in that, they baptized
whole households : so lik.ev4se their example, so far
as it is recorded, is in favor of bringing children to
the Lord's table. See Acts. ii. 46. " And they con-
tinued daily with one accord in the temple, and break-
ing bread from house to house, did eat their meat
with gladness and singleness of heart.** Here it ap-
pears, that in these primitive times, these first con-
verts had the Lord's supper administered in their
own private houses, and that it was connected with
their meals ; because their breaking of bread is here
mentioned in connexion with eating their meat with
gladness ; which strongly intimates that their whole
households did partake in it. How far what is herfc
said will warrant the practice of administering that
ordinance in private to particular persons, on special
occasions, I shall not undertake to determine. It is
pretty obvious, that one principal design of that or-
dinance is to be a public expression, in the face of
the world, of our devotcdness to Christ ; and that
therefore it ought to be adniinislered in a public man-
ner. Although the apostles at first administered this
ordinance in private houses, to the families of the
first converts on the day of pentccost ; yet after the;
church was wrought up into a more complete state,
it appears to have been their practice to assemble the
church together for an attendance on the Lord's sup-
per. Hence we read. Acts xx. 7, '' Upon the first
day of the week, v/hen the disciples assembled to-
gether to break bread." And the church of Corinth
came together in one place for the celebration of this
ordinance. L Cor. xi. 18. But then, as the apos-
tles at first administered this ordinance in private
houses, to the families of their first converts ; so
when the church was formed into a more complete
>fitate, and believers came together in the church for

1«0

an attewdance on Ibis ordinance, we ^ave good reasfen
LO conclude they brought their children with them.

Although there is no express mention in the scrip-
ture of bringing little children to the table of the
Lord ; yet such as have searched into the writings of
ancient christians, tell us, that these ancient fathers
of the christian church testify with one voice, that it
Was the practice of the church, for the first three
hundred years after Christ, to bring their young chil-
dren with them to partake at the table of the Lord.
And if this testimony of the most ancient christian
writers may be depended on that this was a real fact,
it must be allowed that it was what the apostles prac-
tised. And although the opinion of those ancient
writers in doctrinal points is not of decisive authori-
ty ; yet I know of no reason why their testimony, as
to particular facts, of which they must be supposed
to have the means of knowledge, may not be depended
on ; especially since we have so much evidence and
reason from the sacred scripture, to conclude that it
was the case.

I know of but one text in the whole bible that con-
tains any thing which looks like an objection against
bringing our children to the table of the Lord ; and
that is, L Corinth, xi. where the apostle is blaming
the Corinthians for not disceniing the Lord's body
in that ordinance, and directing them to prepare
themselves for a due attendance upon of it by self-exam-
ination. I grant that children so soon as they can eat
and drink, arc not capable of performing the duty of
self-examination, nor of making a full distinction be-
tween that ordinance and common food ; but this
contains no sufficient reason why we should deny
them this privilege of the covenant, or exclude the
parent from publicly giving a practical expression of
his faith in that promise of the covenant, that God
will be his God, and the God of his seed. When a
parent offers his child in baptism, we are to view his
conduct as an expression of his faith in that promise
of tLe covenant. And it 13 equnJly the parent's duty

161

practically to express and exercise his faith in that
promise, by presenting his child to God, at the Lord's
table, for his acceptance and blessing. In coming to
the Lord's table we practically own the covenant :
but if we own the covenant, we ought to ovvn it in its
•true extent, as it takes in the seed with the parents :
bat by excluding our children, we practically disown
the covenant, especially 4n that part of it Vy-hich ex-
tends the promise to the seed. The incapacity of
children therefore for moral exercises in both ordin-
ces is entirely out pf the question ; and the duty of
parents is left free, in which they have full scope for
exercising and practically expressing ihcir faith in
the promise of the covenant, as it extends to their
seed.

But wc arc to practise the duty of presenting our
children to God for his blessing in r.-ospel ordinances,
not merely as tlie duty or privilege of the parent ;
but a? a privilege also of our children. Their title
to one ordinance is as evident from the word of God,
as their title to the other. Here, I might go over
again with all the text;> and arguments which have
been produced in defence of infant baptism, and show
that they equally prove their right to the other seal
of the covenant. The general reason by which in-
fant baptism is established, is God's extending his
covenant and promise to the seed ; which Cvqually
confirms their right to one seul, as well as to the oth-
er And they are as incapable of those moral exer-
cises which are agreeahl-e with the design of baptism,
as they are of those which are agreeable with the de-^
sign of the Lord's supper. When we baptize a per-
son grown to the years of understanding, wc require
him, (as Philip did the Eunuch) to maka a profession
of his faith in Christ ; but we baptize children with-
out waiting for such a profession from them And
so, grown people must prepare themselves for a due
attendance upon the Lortl's supper by self-examina-
tion ; the direction fjr this preparatory exercise is
given to gro'vn p:')ple : but th.it is no reason why
14 *

162

children should be kept back till they become capa/*
ble of it, any more than why they ought to be kept
back from baptism till they are capable of the moral
exercises which are agreeable to the design of that
ordinance. Although little children cannot make
any actual improvement of gospel ordinances, yet
they may receive some benefit by them. " They
brought little children to Christ, and he took them
up in his arms, laid his hands upon them, and bles-
sed them." And may not we also hope he will re-
ceive and bless them, when we bring them to him in
his own appointed way ? To be dedicated to God,
and to have his covenant confirmed upon us, and es-
tablished with us, is in itself a great privilege, which
is one advantaeje of infant baptism ; and the same is
also done for them, in bringing them to the Lord's
table. We ought not therefore to keep off children
from gospel ordinances because they cannot, in that
stage of life, make all the imp>ovcment and reap all
the advantages from them which adult people can.
If their being brought to gospel ordinances can be
in any respect an advantage to them, it is a good rea-
son why it should be done for them. And T think it
is evident from wh^^t has been said, that it is of great
advantage, both to the parent, and to the children ;
to the parent, as it arfords proper scope for the prac-
tical exercise of faith in the promise of the covenant,
as it extends to the seed, as well as the parent ; and
to the children, as theie is great reason to hope,
Christ will receive, own and bless them. The inca-
pacity of children therefore for exercising self-ex-
^aminiition, or discerning: the Lord's body in that or-
dinance, is an objection of no weig;ht. While chil-
dren are too young for such moral exercises as are
agreeable to the design of the ordinaiice, we are to
view their being brought to it, as a practical exer-
cise and expression of the faith of the parent, in the
promise of the covenant : but when children are
grown to sufficient maturity, the duties of self-exam-
ination, and of discerning: the Lord's body, are to be
inculcated upon them^

1 63

Children will, in the early part ot life, take notice
of a difference between the Lord's supper and a com-
mon meal. They will soon perceive that it is made
use of for a religious purpose ; which will put them
upon asking after the meaning of it, and lay open
their attention to receive such religious instruction as it
is the duty of parents to inculcate upon them on such
an occasion. Isa. xxviii. 9, 10. *' Whom shall he
teach knowledge ? and whom shall he make to un-
derstand doctrine ? Them that are weaned from the
milk, and drawn from the breast. For precept must
be upon precept, precept upon precept ; line upon
line, line upon line ; here a little, and there a little."
And hence it is that Moses gave that command to
the children of Israel, Deut. vi. 20- " And when thy
son asketh thee in time to come, saying, What mean
the testimonies, and the statutes, and the judgments
which the Lord our God hath commanded you ?
Then thou shalt say unto thy son, we were Pharoah*s
bond-men," he. in like manner our children, by
being brought to the Lord's table, would be put upon
inquiring into the meaning of it ; which would give
us a fair opportunity of instilling into t'.ieir young and
tender minds, the knowledge ot divine truths, which,
through the blessing of God, would have a saving in-
fluence on their hearts.

But with respect to this matter, I apprehend it iS
manifest from what has been off'ercd, that God has
not left it to us to determine this case by our own rea-
son or prudence ; but hath determined it for us, in
that the right of little children is so plainly deter-
mined, with respect to both ordinances, and ail the
privileges of the visible covenant people of God.

Accordingly the apostle has taught us to consider
our children as being in this sense holy. L Cor. vii.
14. " Else were your children unclean ; but now are
they holy." And the command enjoined on parents
** To train up their children in the nurture and ad-
monition of the Lord," Eph. vi. 4, plainly requires
US to bring them up according to their interest in

164

tlie covenant, and their title to the seals and privile-
ges of it. And inasmuch as every argument v/bicli
can be brought in tlefence and support of infant bap-
tism, as fuUy proves the duty cf bringing them
to the Lord's table ; it manifestly appears to be an
absurdity and inconsistency to plead for and practise
the one, and not the other. That admonition there-
fore of Christ, Mat. xviii. 6, cliallcngeth our special
attention : " Whoso shall oftcnd one of these Iittl«e
ones, --vhich believe in me, it were better for him that
a millstone were hanged about his neck, and that he
were drowned in the depth of the sea," which seems
to be spoken by the spirit of prophecy, as a warning
to those who, in after agesj should cut off the infant
seed of the church from, the seals and privileges of
the covenant ; which seems to have been the effect
of those errors that early sprung up in the church,
which finally terminated in the doctrine of transub-
stantiation ; from vdiich we are not iully purged to
tliis day.

Some will be ready to find fault that I should open
the doors of the church so wide as to let in all bapii-
zed persons to its communion. To this 1 answer;
It does not belong to us to open, or to shut. We
are none of Christ's counsellors. It is our business
to follow his directions, and trust him with the conse-
niiences. Indeed, I grant that many baptized peo-
ple, by reason of the manner in v.'hich they have been
educated, treated and neglected by the church, are
far from being meet suijjects of its communion. But
this might serve to convince us of the error of our
past conductj and should admonish us of the necessi-
ty of a reformation, and not to persist in such depar-
tures from divine rules in our treatmciu of the rising
generation, as have been productive of such evil ef-
fects.

It is manifest there is but little of the divine pre-
sence v/ith these churches, but little effect of the gos-
pel and its insiituiions on the hearts of people ; which
is not without a reason. The primitive church, wliiic

165

she retained her simplicity and apostolic purity, was
greatly enlarged among the heathen nations. But
when she became corrupt, and innovations and hu-
man inventions were brought in, her enlargement has
ceased ; and her bounds, for these many hundreds
of years, have been rather contracted than extended ;
which must be because of the withdrawment of the
divine presence, on account of some accursed thing
that is found with her. As to the churches in this
land, I trust they are built upon the true foundation,
and have some gold^ silver^ firecious stones, in the
building ; but I apprehend there is also wood, hay,
atubble, which must and will be burnt up. If there
is any truth in what I have said of the visible church,
of membership in it, and of the privileges of it ; we
greatly need a reformation, even in the outward and
visible form of the church. The apostles, according
to the command of Christ, made disciples by bapti-
zing them, which was the only way they received
people into the church ; but we do not treat baptism
as that which constitutes discipleship, or makes peo-
ple members of the chvu'ch. Instead of this we lift
up our tool upon them, we receive members into the
church by personal professions, and verbal covenant-
ing of our own devising; in which one useth one
form, and another another. And why not ? For eve-
ry one has an equal right to make his own forms. And
when we undertake to make members of the church
of our own manufacture, it is to be expected that eve-
ry one, while he has them in hand, will fashion them
to his own liking. But the apostle has given us a
very seasonable caution, I. Cor. iii. 10, 11. " Accor-
ding to the grace of God which is given unto me, as
a wise master builder 1 have laid the foundation, and
another buildeth thereon. But let every man take
heed how he buildeth thereupon. For other founda-
tion can no man lay, than that is laid, which is Jesus
Christ." The charge which God gave to the chil-
dren of Israel, Exod. xx. 25 > doubtless hud a mystical
meaning in it : '< And if thou wilt make me an altar

166

6f Stone, thou shall not make it of hewn stone : for
if thou lift up thy tool upon it, thou hast polluted it.'^
And the particular notice which is taken of the build-
ing of Solomon's temple, I. Kings, vi. 7, that there
was neither hammer, nor ax, nor any tool of iron
heard in the house, while it v/as building, seems to
be a mere trivial circumstance, otherwise thtm as it
contains -a very instructive moral to the builders of
the gospel church. ^

Although. there is no express mention of the apos-
tles treating the infant seed of the believers as disci-
ples, or members of the church ; yetthey are said to
be disciples, Acts, xv. 10. and there are many things
said which strongly imply such a treatment. Tnc
charge given to parents to bring up their children in
the nurture and admonition of the Lord, as 1 have
shown, must be understood in this sense. The com-
mand that children should obey their parents in the
Lord. Eph. vi. L plainly implies that the apostle
considered little children as disciples, and subjects of
Christ's kingdom. And the apostle John, expiessly
and repeatedly directs his discourse to old men, to
young men, and to little children; L John, ii. 12.
which plainly shows that he viewed them in the same
light. All v,iiich v/ell agrees with that express com-
mand of our Lord given after his resuirection to Pe-
ter, and through him, to all the apostles, to feed his
lambs as v.^ell as his sheep, John, xxi. 15. Ought
net then, these lambs of Christ's flock, to be fed with
children's bread, as well as the sincere milk of the
word ? And that kind and affectionate treatment
with which our Lord used little children, when they
were brought to him ; together with that reproof he
gave to his disciples, when they shewed a disposition
to have little children used in like manner as we have
treated the children of the church ; might well cause
us to tremble, and think seriously of a reformation.
Mark, x. 13, 14, 15, 16. " And they brought young
children to him, that he should touch them ; and his
disciples rebuked those that brought them. But

167

when Jesus saw it, he was 7niic?i displeased^ and said
unto them, suffer the little children to come unto me,
and forbid them not : for of such is the kingdom of
God. A^ciily, I say unto you, whosoever shall not re-
ceive the kingdom of God as a little child, he shall
not enter therein. And he took them up in his arms,
put his hands upon them and blessed them." Here,
Christ himself declares infant children are of, or do
belong to his kingdom. And have we not evident
reason to conclude that he is much displeased with
us, for denying them the privileges of his kingdom ?
It is an ackno\v lodged principle, that believers are en-
titled to all church privileges. But our Lord declares
that the infant seed of his people are believers iorc-
cited Matt.xviii. 6. " Whoso shall offend one of these
little ones v/hich believe in me." We cannot here un-
derstand our Lord, speaking of these little ones as be-
lievers, on account of the internal exercises of faith
in the heart ; for that is a matter about which we are
not capable of judging ; but it is here implied, that
we are capable of distinguishing among little ones,
which are believers^, and which not : which rule of
judging can be no other than the covenant of God
with his people and their seed. Clirist has therefore
here expressly determined the case, that it would be
better for us that a mili-slonc were hanged about cur
neck, and that we were drowned in the depth of the
sea, than to treat our children as we have done, in
excluding them from the privileges of the visible
church. I ask no p<irdon for this warmth of expres-
sion ; for it is no more than is fitlhig, while 1 am
pleading the cause of those little innocents, those
young believers, those injured lambs of Chiist's llock
who cannot speak for themselves. These lambs are
included in, and are parts of the fiock, as well as the
sheep ; they belong to the same owner, should feed in
the same pasture, and lie down in the same fold : and
he that will separate them, acts more like a wolf thaw
a shepherd ; and is condemned of himself for practi-
sing; infant baptism. Tor every argument which

168^

can be brou:j;ht against bringing; children to the
Lorcrs supper equally militates against infant bap-
tism.

Some may object to my applying Matt xviii. 6, to
little children, because it was the intention of our
Lord to teach humility to his disciples by what is
here said. And 1 grant that in what is said concern-
ing offending, our Lord has a reference to little ones
in a morcil sense ; but not to the exclusion of little
ones in a literal sense. For unless what is here suid
is applicable to litUe children., the argument is not
conclusive respecting ourtreatment of such as are lit-
tle ones in a moral sense. For the tenor ot our Lord's
argument here, is from the less to the greater.

Baptism which gives a child a right to the privile-
ges of the church, subjects him also to the dibcipline
of it, according to his age and capacity. And hence it
appears, that although a person has been baptized in
his infancy, and was thereby made a member of the
church, and entitled to ail the privileges of it ; yetj
by his own misconduct, may have forleitcd his right,
and it may be the duty of the church to deny him the
enjoyment of them, till he shall give gospel satisfac-
tion.

To confine the discipline of the church to such
-among us as come to the Lord's supper, is attended
v>ith many very hurtiul consequences. It makes
people think light of baptism, and slight the sacred
bonds of duty sealed upon tliem in that ordinance.
Hence also they take the liberty to live more loose
and careless lives. And when they fall into scanda-
lous practices, it deprives them of that ordinance of
Chiist which was instituted to guard thein from sin,
to keep them upon their watch against it, and to re-
cover them to repentance when they have fallen.
And if the church exercised due discipline over their^.-
baptized seed, by giving them proper instruction,
taking care of their education, and giving them suita-
ble reproof when they go astray ; and when they aiv
rive to a proper age, to bring them to the Lord's sup-

169

p.er ; in this way, biiiv^ing the maUcr to a point wiiri
ihem, either to comply with the rule of the gospel
or to be censured as covenant breakers, and cast out
of the church j it would have a great influence upon
them, and an hippy tendency to prevent sin, and
quicken them to duty. In this way, the distinction
between the /ii'eciou.'i and the vile, would be kept up
by the institution of Christ ; and the profime and har-
dened sinner be put out of countenance. But whilst
there aie such great numbers of people, who have
been baptized in their infancy, of good conversation^
and reputable characters, that keep back from the
communion of the church, and are not looked upon
as members ; the vicious and profane who ought to
i)e debarred from ch.urch privileges for their wicked
lives, find themselves in good company ; and this
keeps them in countenance, and hardens them in in-
iquity. Whereas if none kept back from the com-
munion of the cbiurch but such as were debarred for
their bad conduct ; the wicked and proftine would see
themselves evidently pointed out to deserved shame
and contempt for their iniquiiies ; and would make
them see more evidently, the necessity of repentance
and a religious life. But when they see many of as
good public character as the cammunicants, who en-
joy no better privileges in the church than themselves ;
it greatly tends to keep up their couiage, and to
strenghen them in thc4r iniquity.

As it is baptism that seals a person a Tnember of
the church, entitles him to its pi'ivileges, and subjects
him to its jurisdiction ; 1 can tind no rule in the gos-
pel, for enjoining any thing further, (such as verbal
covenanting, or any thing of that nature) in order to
his enjoyment ofthe privileges of chur.oh fellowship.
It is true, a person must be qualified for, as well as
enuded to these piivilcgcs ; but one who is al-
ready a member of the church, is entitled to a differ-
ent treatment, from one that is not, but now comes to
ask for admission into it. One who has not been bap-
tised, but now comes to ask for admission ir.to th^
15

17*

church, ought to exiiibit positive evidence of Ms be-
ing duly qualified : but when one who is already it'
member, by having been baptized in his infancy,
comes to seek privileges ; that church which will
deny him, ought to be able to produce positive evi-
dence that he has forfeited his right to these privile-
ges, or is disqualified for the enjoyment of them. A
little consideration will show, there is a wide differ-
ence in these two cases, and the burden of proof lies
upon different parties.

Discipline which ought carefully to be kfept up in
the church, is attended with peculiar difficulty. We
cannot easily determine what sins should lay a person
open to a censure in the church. For although some
sins are more heinous in the sight of God that others ;
yet no sin can, in a proper sense, be called small : yet
it is easy to see the impropriety of treating every im-
perfection, as a matter of church censure. Perhaps,
the same sin may, at one time, and under some cir-
cum^stances, be treated as a censurable evil, which at
another time, and under other circumstances, may
properly be winked at, and passed over in silence.
For instance, polygamy was practised by the best of
men in former ages ; such as Abraham and David ;
yet we find no censure passed upon them for it. And
if we look into the practice of the apostles we shall
find it a general rule of their conduct, not to make
any alteration in the civil state or circumstances of
their converts. And in their receiving people into
the church, they seem to have winked at this prac-
tice of polygamy, which was common among the hea-
then, and to have passed over it in silence, in their ad-
mission of such. Indeed, they plainly discovered
their disapprobation of this practice of having more
wives than one, at the same time ; in that they ex-
cluded such from any promotion in the church, they
were not to be made bishops or deacons. But these
prohibitions plainly imply that some such were
admitted to common privileges of church members :
otherwise it would have been impertinent to have

171

4

made exceptions to their sustaining offices in the
church.

Objection. The apostle also directs that such
should be chosen bishops and deacons, who were not
given to much wine, Sec. Does it therefore follow
ihat private members might be drunkards, and not
be censured ?

Ans'iver. Doubtless many were received into the
church by the apostles, who, in their unconverted
stiUe, had contracted a strong habit of drinking, and of
other vices ; consequently would be more liable to
fall into this sin, than those who had not contracted
such customs. Bishops and deacons were not to be
chosen, of sueh as had these blemishes. There are
degrees in most other vices ; but there can be none
in polygamy ; it therefore plainly follows, that such
v.ere received by the apostles, without being obliged
to put away any of their wives which they had marri -
ed before their conversion.

But notwithstanding this connivance of the apostles'
we shall doubtless agree at this day, to treat polygam y
as an offence worthy of church censure. And like
reasons may be given why some other sins may be
connjved at under some circumstances, and not under
others. Tiie power of discipline which Christ has
given to the church, is designed, not for destruction ;
but for edification. There may be cases, in which it
may be more for edification to connive at certain of-
fences, than rigidly to treat them as censurable evils.
And here 'iviadom is firojitablc to direct, Moses, by
divine direction, suffered the children of Israel to
give their wives a bill of divorcement, and to put
them away ; although that practice was, in itself,
far from being justifiable.

But there is one case in particular, in which we are
far from being agreed ; and that is, whether unregcn-
eracy is to be treated by the church, as a censurable
evil. Not only Anabafitists^ but many other churc h-
cs among us, look upon a person's being in his natu r-
iilj unregenpratp state; as a sufficient reason why he

y7'2

should be kept off from communion in the vibibW
church, although he has been miidc a member of it
by baptism.

But how criminal soever it may be, for a person to
continue in an unregcncnuc state ; yet it appears to
me, to be expressly e>:cepted by Jesus Christ, l^s
what should not be deemed censurable by the church.
In the parable of the Taresy the servants were for
jjoing and gathering them oui : but our Lord says,
^* No, let both grow together till the harvest ; lest
while ye gather up the tares> ye root up tlie wheat
also.'' Here observe : The servants plainly saw
tares am.ong the wheat, and kn-ew ihern lo be tares ;
yet the Lord suffered them not to gather them out.
Separating them from the v. heat is a work Christ has
reserved to himself, as the business of the day of
judgment. Unregeneracy is a matter for which we
are net to be dealt with by fellow-servants. Had it
been the will of Christ that unregeneracy should be
treated by the church as a censurable evil, he would
have given some rule to judge by, and determine
who were regenerate, and v. ho not; but.no such
rule is given. Indeed, in some instances the case is
easily discerned. The openly loose and unsavory
lives of some, cleai'ly shov/ the unrcnewcdness of
their hearts. Thus the servants plainly saw tares
among the wheat. But although we may easily dis-
tinguish in some instances, yet there are many in
which we cannot. This is plainly implied in the
reason the Lord gives why the servants should not
gather up the tares, " Lest they should root up the
wheat also." Although they might discern in some
cases which were wheat, and which were not ; yet
there were many in which they could not. And even
where they could distinguish the tares, ihey Avere to
let them stand. Therefoie it may be properly said,
Christ has given us no rule whereby to judge of oth-
ers, whetlier they are regenerate or not ; but has let
us knov/ Ave have no business with it. For that can-
not be properly called a rule, which will not enable

173

us to make up a safe judgment in one half, nor in one
quartei'of the cases to which we shall have occasion
to apply it. And seeing that even when we know
them to be tares, we are not to meddle with them, it
would be useless to have given us a rule of judgment
in the case.

The Lord gave a special charge to the children of
Israel to be kind to strangers, because they knew the
heart of strangers ; for they had been strangers
themselves in the land of Egypt. And for the same
reason, the church ought to have a tender regard to
unregenerate sinners, because that is the common
state of all men by nature.

Unregeneracy cannot be a reason why Christ should
not undertake to perform the office of a Mediator be-
tween God and us, for then he must have nothing to
do with any of mankind. But church privileges and
gospel ordinances belong to Christ's mediation ; by
them it is, that he carries on a treaty of peace with
God among mankind. To debar therefore a person
from church privileges, is to cut him off from the
benefit of Christ's mediation. And if a sinner is de-
nied the benefit of a Mediator, by what means shall
he ever become reo:enerate ? Such therefore as ex-
elude people from church privileges because they
are unregenerate, act in direct opposition to the evi-
dent purpose for which the Redeemer*s kisgdon^
was set up in the world, and the important purposes
for which he came clothed with the character, and is
performing the work of a Mediator between God and
the sinful children of men ; and totally subvert the
doctrine of infant baptism.

Would we decide this dispute by facts, plain di-
vine facts, as they stand upon record in the word of
God ; we shall see that unregensracy never was ob-
jected to any one, nor admitted as an objection against
his enjoyment of any of the privileges of the visibla
church. There is no room for so much as a suppo-
sition that Adam was regenerated alter the fall, be-
fore God brought in the covenant of grac«, and the
15 •

174

visible church began with him. When God renew-
ed the covenant with Abraham, and commanded him
to confirm the covenant with his seed after him, vs
the visible church, and included in the number of his
covenant people, at eight days old ; it cannot be sup-
posed that it was expected they would all be regene-
rated at that age. So likewise w^hen the children of
Israel were led to renew covenant with God, from
time to time ; it v/as at the same time evident, that
they were, as to the greater part of them, in an unre-
newed state. And God often acknowledged his cov-
enant relation to them, when, at the same time, their
general character was far from that of real saints.

Some have evaded the evidence which these in-
stances afford in the case, by saying, the children of
Israel, when they renewed covenant, professed a cor-
dial compliance with the covenant of grace ; and
that God, in admitting them to covenant privileges,
did not act in the character of the searcher of hearts ;
but accommodating himself to the ways of men, trust-
ed to their profession, and, after the manner of men,
allowed them to come into covenant upon the charit^
able presumption that they were sincere.

Is this then really the case, that a man, when he
visibly enters into covenant with God, in joining to
the church, is to consider and regard the divine Be-
ing with whom he has to do in the solemn matter of
covenanting, not as the searcher of hearts ; but as a
God that trusts to, and v/ill accept of an outside pro-
fession ? This representation of the matter provides
a very good, and 1 think a very justifiable pretence
for the hypocritical professor. For if, in the solemn
matter of covenanting, we are not to regard that God
"with whom we covenant, as che searcher of hearts ;
it will be a matter of little or no consequence v/hether
we act from the heart, or not. Nor can I see how
an hypocritical heart, covered over v/ith a splendid
outward profession, can justly be deemed matter of
condemnation in the day of judgment. For if God
l^vs aside the character of the searcher of hcan^i-

I/O

when he coyenciiita with usj but assumes it when ho
sits in judgment upon us ; shall wc not have good
reason to comph'.in, that he hath put the chcmge u/ion
us ? It is sometimes the case with men, that they
will appear with trcofaccs^ upon diiTercnt occasions :
but who dare ascribe such a conduct to the blessed
God ! Or shall we rob God of the glory of some of
his essential attributes, that we may, at all adventures,
support a favorite hypothesis ?

Is it needful to essay to prove to any one that has
read his bible, that God searches the heart and tries
the reins of the children of men ? If we look into the
instances of God's allowing his people to covenant
with him, it will most expressly a])pear, that he
therein appeared in the character of the searcher of
hearts. This was the case in renewing covenant at
Sinai, as Moses relates that matter in Deut. v. 27,
28, 29. " Go thou near and hear aH that the Lord our
God shall say,- md we will hear it, and do it. And the
Lord heard the voice of your words wlien ye spake
unto me, — they have well said all that they have
iipoken. O that there vjtre such an heart i)i tJicm,^^
Does not God here appear in the character of the
searcher of hearts ? So also in the instance of coven-
anting on the plains of Moab, not only God, but Mo-
ses too appeared to be well acquainted with their
wicked heart. Deut. xxix. 4. '' Yet the Lord hath
not given you an heart to perceive, nor eyes to sec,
nor ears to hear, unto this day." And what words
can be more plain and express than those words of
Christ. Revel, ii. 23. " And all the chiirch'-s shall
know that I am he which eearcheth the reins and
heart."

The most plausible text which has been produced
to support this charge of double dealing upon God,
is in Isa. Ixiii 8. ** For he said, surely they are my
people, children that will not lie : so he was their
Savior.'* But this text contains nothing more than
a divine declaration of that which God might justly
and ecpuUbly expect from his covenant people. God

176

(loth TPot !ieve coni plain that they hud deceived him ;
much less is there any hint, or even distant implica-
tion, that he had not acted in the character of the
searcher of hearts, v/hen ho undertook to be their
Savior : but he here sets forth just matter of charge
against them, for their false and perfidious conduct,
in not living answerable to their solemn engai^e-
mcnts, and sacred coven:int relation to himself. That
God, in his relation to, and in all his dealing with
his covenant people and visible church, is to be con-
sidered and regarded as the searcher of hearts, is
abundantly evident from every representation which
he hath given of himself in his word ; and the denial
of it is no less than bringing up a vile slanderous re-
port of the divine character, to. evade plain scripture
evidence, which, if admitted, would effectually de-
molish a favorite scheme.

Some seem to view the discipline prescribed by
Christ, as intended chiefly to keep the unregenerate
from being received into the communion of the
church. But this opinion is inconsistent with many
sacred texts, some of which I will mention. The
parable of the marriage of the king's son. Matt. xxii.
2. " The kingdom of heaven is like unto a certain
king, which made a marriage for his son." Here I
would observe that by " the kingvlom of heaven" we
are to understand the church, as established by the
gospel dispensation. For when Christ sent his disci-
ples before his sufferings, he sent them to preach,
saying:, " the kingdom of heaven is at hand," which
could mean no other than his church, as established
by the gospel dispensation And in the same sense
he means his church, by " the kingdom of heaven"
spoken of in this, and many other parables. Verses
3 — 7. " And sent forth his servants to call them that
were bidden to the wedding : and they would not
come : Again he sent forth other servants, saying,
Tell them which are bidden, Behold, I have prepar-
ed my dinner ; my oxen and my fatlings are killed, and
all things are ready : come unto the marriage. But

177

liiey made light of it, and went their ways, one to his
iUfni, another to his merchanillze : and the remnant
took his servants, and er)lreatecl them fepitcfally, and
blew them. But when the king heard thereof, he
Vr'as v/roth ; and sent forth his armies, and destroyed
those murderers, and burnt up their city.'*

Thus far the parable prima ti!y respects the Jews ;
and the repeated calls, refer to their having the first
offers of SAlvation, to whom a preached gospel was
c-.onhncd for a number of years afier the resurrection
of Christ; till tlicir obstinate refusal provoked the
king to send forth his Roman armies, and burn up
t^ieir city.

8, 9, 10. " Then said the king to his servants, the
wedding is ready, but they which v.ere bidden were not
worthy. Go ye therefore iiUo the highways, and as
many as ye shall find, bid to the marriage. So those
servants went out into the highways, and gathered to-
^^cther.all, as many as they found, both bad and good,
and the wedding was iiirnished with guests.'*

This part of the pra'ablc respects the codling of the
Geniilcs. Here observe, the servants arc sent into
ilie higliways, to bid as many as they should find :
without respect to character, or any regard to age or
dress. And they gathered together all they found,
both BAD aird GOOD. Here, as comm«ut.uor3 gene-*
rally observe, our Lord aiiudcs to a custom which at
that day prcvuiled. Kings and rich men kept large
wardrobes of garments made ready to put on. iVnd
when they made public entertainments, the guests
were to appear clo-ithed out of the. king's v.-ardrobc.
For the king in th^ i).irable cculd not expect, that
fcuch as the servants should find in the highv/ays,
would be dressed in garments suitable to honor ih&
marriage of his son. This to he sure, must be our
Lord's meanirig in the spiiit of tliis pavable. For
the wedding garment is not of the sinner's own pro-
viding, but it is provided for him by Christ.

1 1, 12, 13. t' And when the king came in to see
the QTuests, lie saw there a !T\an w^iicb had no( on a

17)8

wedding gorment : and he saith unto him, Friend,
how earnest thou in hither, not having on a wedding
garment ? And he was speechless. Then said the
king to the servants, bind him hand and foot, and
take him away, and cast him into out^r darkness :-
there shall be weeping and gnashing of teeth."

This part refers to the day of judgment. For the
inan that had not on the wedding garment is arraign-
ed, convicted, condemned and executed ; all which is
evidently the procedure of the day of judgment.
Here observe, it is the king himself who cam.c
to see the guests ; it was not one of the servants.
No ; ministers of the gospel are the servants who
are sent io bid £dl they can find. They have no-
thing to do with kingly power in the church.
They have no right lo wriggle themselves into
Christ's throne, to take the work out of his hands,
and undertake to purge the church of such as have
Hot on the wedding garment : but their business is
to bring in all they can find, bad and good^ regenerate
and unregenerate ; to set open the king's wardrobe
to them, set before them the wedding garment, the
righteousness and image of the Son of God, and urge
them to put it on ; it may be they will be prevailed
with to put it on, before the king comes in to see the
guests.

It is a question with some, what is meant by the
feast which the guests are to partake of, v/hether the
privileges and blessings of the church in this world,
or in the heavenly state- I think both are included.
And it is therefore a direct contradiction to both the
letter and spirit of this parable, to make a rei^enerate
state a necessary qualification of the person to be re-
ceived to the communion of the church.

Several parables in Mat. xiii. represent the matter
in the same light. Particularly, the parable of the ,
net cast into the sea, which gathered of every kind,
bad and good, plainly shows that we are to gather
bad as well as good, unregenerate and regenerate,
jiito the church, The parable of leaven hi4 in three

179

measures of nienl, till the whole was leavened, teacli-
eth us, that it is in fellowship wiih the church,
that the unregcnerate are to have their hearts leaven-
ed with gospel leaven. So likewise the parable of
the taresi " The kingdom of heaven is likened unto
a man which sowed good seed in his field : but while
men slept his enemy came and sowed tares." The
good seed are the children of the kingdom ; which
expression evidently includes, if not primarily in-
tends the infant seed of the church. But v/hilc men
sleep; while parents sleep, neglecting to bring up
their children in the nurture and admonition of the
Lord ; while ministers sleep, neglecting to feed
Christ's lambs, as well as his sheep ; and while
church members sleep, neglecthig Christian watch-
fulness over one another, the devil improves his time
to sow tares, by corrupting the minds, aiid vitiating
the morals, of youths. And it is not the mind of
Christ to separate them here : but to let both grow
together till the harvest.

Some will here object, thtit this sets the door of the
church wide open to the most abandoned sinner, and
excludes all discipline. But I query. May not the
door of the church be open wide enough to receive
a sinner in an unregcnerate state, and yet not be so
wide open as to receive such as abandon themselves
to the practice of vice ? Christ has expressly enjoin-
ed discipline ; and several important purposes are
plainly pointed out for which it is to be exercised.
Particularly, to make offenders sensible of the neces-
sity of repentance ; to prevent the evil eff'ect of bad
examples ; to prevent stumbling blocks from being-
laid in the way of others, to discourage them from
joining to the church ; and that the way of truth may
not be evil spoken of, to the dishonor of the divine
governor. Bui there is not a single text in the bible
that directs to the use of discipline for the purpose of
excluding persons from the church because of unre-
gencracy. No, that practice wholly rests upon some
remote inferences which we dra'sy from some gene-

]80

val preccjils, by oiii* own lailacioiis rcasoninti; ; wliich
casts great reproach upon the divine wisdom of the
liead of the church ; as if he had made lawsfor the gov-*
cinmeut oF his kingdom that were inconsistent one
with anotiicr : first, to bring in theunregenerate ; and
yet, keep them out for mregeneracy : as it is evidently
the case with the doctrine of infant baptism ; unless
we make baptism when admirdstered to an infant, an
essentially different ordinance from what it is when
administered to an adult.

There is a great diiTerencc among them that arc
yet in a natural state. Some lead a regular life, are
doctrinally acquainted with gospel truths ; thereby
their corruptions are much restrained, and them-
selves awakene-l to some degree of solicitude to knov/
w^hat they must do to be saved, which inOuenceth
them to attend on niai.y duties of a religious life, if
persons of this descripilon were admitted to the
Z^ord's table, and withal, had it inculcated upon them
that the outward action of receiving the bread and
wine, oil gilt to be attended with those inward cxerci-
ces of heart, wb.erein Christ himself is received in all
{)is offices ; it would have a direct moral tendency to
bring them to a true and saving closure with him.
And there is not only this moral tendency in the
case, but this is also the v^ay in which divine iniluenr
ces are to be sought after, for the conversion of siur
n.eis, iis v/ell as the edification of believers. For
" (^f Zlon it sliall be said. This and that man was
born in her.'' Psalm ixxxvii. And in confirma-
tion of tliis point I might here produce a large num-
ber of promises which Gcd haih given to his visible
church riud covi^nant people, of regenerating grace,
Paniculaily Dcut. xxx 6. " And the Lord thy God
will circumcise ti ine heart, and the h.eart of thy iced,
to love the Lord tiiy God with all thine heart, and
with all thy soul, that thou maycst live." Ezckiel,
xxxvi. 26. " A new heart also will I give you, and
a new spiiit will I put within you ; and I will take
:iway the stony heart cut cf ypur llesh, and I will giv^

181

yoiKin heart of flesh.'' These are eviclciUly promi-
ses to give regenerating grace to his covenant peo-
ple.

There are others of a difTerent character, who arc
but little acquainted with gospel doctrines, are very
tiioughtless of their own souis, break tiirough re-^
sLrainis, give a loose to their lusts, and lead vicious
lives. For persons of this description to be allowed tQ
continue in the church, would be of a very hurtful
tendency both to themselves, and to others. 1 or al-
though a serious attendance on the Lord's supper, has
a direct tendency to promote the conversion of a sin-
ner ; yet for one who lays waste his own conscience
by an allowed practice of known wickedness, to bo
admitted to that ordinance ; it would have a direct
tendency to harden him in his iniquity. For tlio
church, by suffering him to continue in their fellow-
ship, would praciicully justify him in his evil ways.
And likewise, when a sinner indulges himself in
known wicked practices, he not only stiiles his own
conr^cience ; but he also quenches the strivings of
God's spirit, and turns him away grieved : and so
provokes God to deny his blessing, without which, all
tiie means of grace will be ineifectuai. In such cases
therefore, it is necessary to make use of discipline,
that offenders may be excised to consideration, and
made to see the necessity of lepentance ; as well as
to serve many useful purposes to other people. It is
very obvious to reason, that a serious and conscicn-
iious attendance on the means of grace, should have a
very diHcrcnt influence upon a person, from what a
careless and inconsiderate attendance thereon ^viU
have ; and that there is therefore, sufficient reason
for the use of discipline ; and yet, rightfully admit
unregeneratc persons to the communion of the
church.

Our se4itiments concerning the qualifications ne-
cessary to a person's lawfully communicating wiU'i
the visible church, w^ill be according to the light iu'
waich we view the church. If we view it a> i»ct wy

m

18^

in the world only for tlie benefit of tiiie belicrera,
that therein they might hold communion with God $
we shall conclude that none may lawfully join it, but
true believers. But if we view it as set up to sub-
serve the purpose of Christ's mediation, in carrying
on a treaty of peace and reconciliation between God
and sinners ; we si mil readily see the propriety of ex-
tending the privileges ot it to the unregenerate. And
that this is the light in which we ought to view the
visible church, is evident, in that the enjoyment of
the gospel is said to be the chief privilege ot it. Rom .
iii. 1,2. " What advantage then hath the Jew ? or
what profit is there of circumcision ? Much every
way ; chiefly because that unto them were commit-
ted the oracles of God." But it is certain that the
gospel is intended for the conversion of sinners, as
well as the edification of believers. If then the chief
privilege of the visible church is for the sinner, as well
as the saint ; it follows that all its other privileges al-
so are : unless some plain and express exception can
be produced.

III. I proceed to show what great privileges
and advantages the members of the church enjoy
for obtaining and securing their own salvation.

It is common for such as deny infant baptism, to
ask what good it can do them to be baptized or brought
to the Lord's supper, since they cannot understand
any thing about it ? But an answer to this inquiry
will readily appear by attending to the many great
and precious promises which they thereby become
interested in. And the heinousness of the crime in
denying them the seals of the covenant bears a pro-
portion to the worth of the privileges from which
they are thereby cut of!'. It will be here proper to
consider first, that great and leading promise made
to the visible church in the covenant with Abraham.
Gen. xvii. 7. '' I will establish my covenant between
me and thee, and thy seed after thee, in their genera-
tions, for an everlasting covenant j to be a God unjo

183

thee, and to thy seed after thee.** This promise is
made to Abraham, and to his seed ; to the church,
and to the church seed ; and in it are wrapped up all
the privileges and blessings of the covenant. But
liow much is contained in this promise, " to be their
God," is not easily determined ; yet, that there is
something very great and valuable cannot be denied.
The different manner, an<l the various occasions on
which this promise is made, show that very different
things, at different times, are intended by it. This
promise, " to be our God," as it is expressed upon
some occasions, appears to include all the glory and
blessedness of the heavenly state. Thus it is used in
Rev. xxi. 3. " God himself shall be with them, and
be their God." But the more ordinary occasions on
which this promise is given, show that the blessings
which are contained in it, are the good things which
tiod will bestow upon his church and people in this
world. It is evidently in this sense, we are to under-
stand this promise, when God so often sent Moses to
speak unto the whole congregation of the children of
Israel, saying, " 1 am the Lord your God.** Upon
these occasions, the promise was made to the whole
eongregation, young and old, good and bud ; it was
made to the church, as a visible church, a collective
body of people, formed into a visible church state.

It is thercfope manifcot violence and aljusc of tho

scripture, to suppose there is as much included in
this promise, when made to the visible church in this
life, us when it is made to the church triumphant in
heaven. That we are to understand this promise in
such a limited sense, when made to the visible church
in this world, as respecting the good things which
God will bestow upon them in this life ; is undeniably
evident, not only from the manner of giving the prom-
ise upon various occasions, but also from God's own
explication of it. To this purpose we m.ay consult,
Exod. vi. 5, 6, 7, 8. "I have also heard the groaning
of the children of Israel, whom the Egyptians keep
la bondage ; and I have remembered my covenant.

184 V.

Whercrorc say unto the children of Israel, I am the-
Hord, and 1 will bring you out from under the bur-
dens of the Egyptians, ami 1 will rid you out of their
Ixjndage : and 1 will redeem you v/iih a stretched out
arm, and wiih great judgnicnts. And 1 will take
you to me for a people, and 1 will be to you a Cod :
und ye shall know that 1 am the Lord your God,
w hich bringeih you out from under the burdens cf the
Egyptians. And I will bring you in unto tlie land
concerning the which I did swear to giv ; it, to Abra-
ham, to Isaac, and to Jacob ; and I will give it you
tor an heritage : 1 am the Lord." Here God express-
ly promiseth to be their God ; and particularly tells
them what good things they were therefore to expect
fj'om him. So also, Exod. xxix. 4 5, 46. '^ And I
will dwell among the children of Israel, and will be
their God. And they shall know that 1 am the Lord
their God, that brought them forth out of the land of
Egypt, that 1 may dwell amongst them. I am the
Lord their God/' Compare also Levit. xxvi. 11,12,
13. « And I will set my tabernacle amongst you :
And my soul shall not abhor you. And I will walk
among you, and will be your God, and ye shall be my
people.*' No rational construction can be put upow
these and such like texts, unless we understand this
promise to be their God, as being expressive of good
Ihings to be bestowed upon them in this life. And
"what is still more to our present purpose is, that in
these explications of the contents of this promise,
there is an express reference to the covenant with
Abraham, where this promise was first given. And
hereby the promise oi that covenant to the visible
church and church seed, to be their God, is clearly
limited to the good ihings God would do for them in
this life.

The same is likev/ise evidently the import of that
common appellation which the divine Being so fie*
tjuently assumes to himself, in being styled " The
* iod of Israel ;" it refers to his covenant relation to the
visible church, and is expressive of the bcncfiis which

185

his covenant people are to receive from iiim in this
life. And as God is styled " the God of Israel," so
they are called " his people." Dent, xxxix. 9. " The
Lord's portion is his people, Jacob is the lot of his
inheritance.'* They were the people of his choice,
separated unto him from the rest of the world, taken
into covenant, under covenant bonds, and heirs of ma-
ny great and peculiar privileges above the rest of
mankind. In these things Israel was considered as
one collective body of men ; and the promises mado
unto them, as such a collective b:)dy) must necessari-
ly relate to the good he would do them in that capaci-
ty. Whereas when God sets forth the promises of
eternal life, they are never made to collective bodies
of men ; but are predicated upon personal qualifica-
tions, or the distingui-ihin'^- marks and character of
the true believer. But ilic promises made to the
visible church have no reference to the exercises oi'
saving grace in the heart, as the condition of the prom-
ises : but to a covenant relation to God in the visible
church. See, Deut. x. 15. '^ Only the Lord had a
delight in thy fathers to love them; and he chose
their seed after them, even you above all people, as it
is this day."

Now as God stands related to the visible church by
covenant, and has promised to be her God : it is not an
unprofitable relation, or empty title ; but includes ve-
ry great and valuable privileges, as I shall mention in
a few particulars.

1. Itisa privilege of the members of the visible
church, that they are Ciiken near to God. The apos-
tle styles such them that are ni^h : but others, thsiri^
that are far off. Eph, ii. 17. They are taken into
God*s house and family, they have his name named
upon them, and are called his children. Deut. xiv.
1. "Ye are the children of the Lord your God.**
Such as are in the visible church, are much more
highly favored than those who are left in a state of
heathenism. And although the advantages of thib .
rehaion ai'e not prolita-biy i-nprovcd by many that en-

16 •

186

joyliiein ; yet il is in itself a great privilcc^e, ?.nd is
constantly so represented in the word of God. Exod.
xix. 5. "Ye shall be a peculiar treasure imto'mc
above all people." Deut. vii. 6. " For thou art at}
holy people unto the Lord thy God : the Lord thy
God hath chosen thee to be a special people unto him-
self, above all people that are upon the face of the
earth." Hovv- were they an holy people ? Surely this
"ivas not spoken with reference to internal holiness :
but to outward, relative, or federal holiness ; holiness
v/hich belonged unto them as a people, chosen to be
God's special people above all that were on the face of
the earth. And shall we say, This is no privilege ?
That God herein shev/ed them no favor ? Nor did
them any good ? Shall we say, the heathen were as
well off, and as well dealt with as they ? Surely this
is not the light in which Moses viev/ed their case.
Deut. iv. 7. " For what nation is th.ere so great, v.ho
hath God so nigh unto them, as the Lord our God is
in all things that we call upon him for ?'' It is to be
observed, that Moses speaks of this, not as the privi-
lege o{ here and there a true saint among them : but
as a national privilege, a privilege belonging unto
them as they were God's visible cnurch. This is al-
w^ays justly to be esteemed a great favor. Psal. cxliv.
15. " Happy is that people that is in such a case : yea,
happy is that people whose God i= the Lord.** They
are not particular saints ; but nation and peolile^ that
are here spoken of.

2. Another privilege of church members is, that
God will afford them the means of grace and salva-
tion. It is obvious the seed of Abraham partook of
great piivileges in this respect, above oil other peo-
ple ; and that, on account of the covenant which God
made with their fathers, wherein they were included.
On this account God preserved them in Egypt, and
afterward redeemed thera from thence. Deut iv. 37.
" Because he loved thy fathers, therefore he chose
"their seed after them, and brought the«^ out in his
'eight} with his mighty power, out of Egypt. On the

187

sar.ie account he renewed his coven :>nt with them at
Ivlount Sinai, and on tlie plains of" Moub. Thus Mo-
ses sets Lefore them the reason of the renewal of the
covenant. Dent. xxix. 13. " That he may establish
thee to day for a people unto himself; arid that he
n)ig-ht be to thee a God, as he hath said v.nto thee ;
and as he hath sworn nnto thy fathers, to Abraham,
to Isaac, and to Jacob.'"* It was a privilege gM-anted
to them in this covenant, that God should set up his
worship among them, give them laws and ordinan-
ces, make his abode v. ith them, take them under his
special care, defend them against the nations round
about them, and send them all his servants, the pro-
phets. Shall we say, there is no advantage in these
things ? That God shewed thetn no iavor in granting
them these privileges — and that still they were no
better dealt with than their heathen neighbors ? The
psalmist had quite another thought of the matter. —
Psalm cxlvii. 19, 20. " He shewed his word unto Ja-
cob, his statutes and judgments unto Israel. He hath
not dealt so with any nation : And as for his judg-
ments, they have not known them. Praise ye the
Lord." He thought God's name worthy to be prais-
ed for these things. The apostle Paul also represents
these enjoyments as of great advantage. Kom. iii.
1, 2. *' What advantage then hath the Jew ? Or
what profit is there of circumcision ? Much every
way : chiefly because that unto them were commit-
ted the oracles of God.'* Our Lord himself mani-
fested great f.ivor to the Jews upon this very account,
as they were a people in covenant vrith God. Hence
he declared he was not sent but to the lost sheep of
the house of Israel. And after his resurrection, he
gave commandment to his apostles to make the first
offer of the gospel to the Jews, (though they had been
his betrayers and murderers) before they should car-
ry the glad tidings of saltation to the Gentiles. For
this cause the apostle tells them it was their privilege
by covenant, to have tlie first ohers of Christ and sal-
\i*iioii mad^ to them j and improves it as an argu-

188

ment to persuade them to acknowlege Christ. Acts
iii. 25, 26. " Ye are the children of the prophets, and
of the covenant which God made with our fathers,
saying unto Abraham, And in thy seed shall all the
kindreds of the earth be blessed. Unto youjirst, God
having raised up his son Jesus, sent him to bless you,
in turning away every one of you from his iniquities."
And to the same purpose we read in Rom. xv. 8 —
" Now I say, that Jesus Christ was a minister of cir-
cumcision for the truth of God, to confirm the promi-
ses made unto the fathers." Yea, and so much re-
gard did God show to the token of his covenant, that
he sent the gospel to the Samaritans many years
sooner than he did to those nations which were v/hol-
ly heathen. The Samaritans were the posterity of
the heathen v/hicb were planted in Samaria by the
king of Assyria, after the captivity of the ten tribes.
And having a priest sent among them to teach them
the manner cf the GgU, of the land^ they so far obeyed
as to receive cLcumcision ; and in that respect took
hold of the covenant ; but still continued idolaters,
and never fully joined to the church of Israel. But
because the token of the covenant was among them,
God favored them with gospel privileges much soon-
er than the other nations. See Acts viii. And the
gospel church still enjoys these privileges. They
are privileges which the church and the church seed
have an interest in by covenant, that God will use means
ivith them for their good, make them the offers of
grace and salvation, and afford them the proper
means and advantages for securing spiritual bles-
sings ; as saith the prophet Hosea xi. 3, 4. *' 1 taught
Ephraim also to go, taking them by their arms ; but
they knew not that I healed them. I drew them with
cords of a man, with bands of love, and I was to them
as they that take off the yoke on their jaws, and I laid
meat unto them."

3. The mediation of the Lord Jesus Christ is, in a
great measure, the peculiar privilege of the visible
church. The treaty of peace which is carried on in

JS9

tiie covenant of rcconcili-ition, by the TJiediation of llie.
Lord Jesus Christ, is mostly confined to the church j
the rest of mankind have little or no interest in it. —
The clmrch was erected in the world for t!ie sake of
carryinj^ on this treaty with the children of men ; to
the church arc commiiled the oracles of God — there
it is gospel worship and privileges are to be enjoyed ;
there it is l!ie divine presence is promised, and th.ere
it is the blessings of redeeming grace are dispensed ;
hut with the rest of the world, Christ ordinariiy usetb
little or no means to reconcile them to God.

'j'hese gospel privileges are the appointments by
"which Christ exerciseth his mediatorial office among
men, by which sinners are converted, and saints edi-
fied. So likev/ise when he appears in the presence
of God as a Mediator, it is on behalf of his visib'e
church and covenant people. lie there improves his
mediatorial influence, not for the world, but for his
church. The high-priest who was a type of Christ
under the former dispensation, had the names of the
twelve tribes of Israel engraven upon his breast-plate,
for a memorial when he went into the most holy
place, to appear before God. Thus our Lord Jesus
Christ, the great high-priest of our profession, in his
appearing in the presence of God, has a special re-
gard for his church. That the mediation of Christ
in heaven is very much the peculiar privilege of his
visible chinxh. is evident from many sacred texts.
See IVIat. x. 32, 33. " Whosoever therefore shall
confess me before men, him will 1 confes-o also be-
fore my Fatlicr which is in heaven. But whosoever
shall deny me before men, him will I also deny be-
fore my Father which is in heaven." But how will
Christ deny such ? Surely he will not deny them,
considered in every character and relation, lie will
not deny them as being of the number of the human
race of whom he was made a federal head in the cov-
enant of redemption ; nor \a ill he deny them as he is
a great king over all the earth. But when he is said
to deny such, it can be understood only in his acting;

190

in the character of a Mediator ; that he will not ap-
pear in the presence of God ks a Mediator for such.
But those that confess him before men, will he con-
fess before his Father. They that confess him be-
fore men, are evidently such as belong to his visible
church, and sustain a visible covenant relation to him
in the world ; ibr such will he appear before God
in the character, and exercise the office of a Media-
tor : even as the high-priest had only the names of
the twelve tribes of Israel engraven on his breast-
plate, when he appeared before God in his office.
And if we attend to the specimen which Christ hath
given us of his intercession, in that mediatorial pray-
er recorded in John xvii. it will still appear, that it i*
with a special reference to his church, that he appears
before God in the character of a Mediator. This
appears in the 9th, lOth, and 11th verses : " I pray
for them : I pray not for the worW : but for them
which thou hast,given mc ; for they are thine, and
all mine are thine, and thine are mine, and 1 am glo-
rified in them. And now 1 am no more in the world,
and 1 come to thee. Holy Father, keep through
thine own name, those whom thou hast given me»
that they may be one as v/e are." A question will
here arise about the sense in which Christ speaks of
a certain number as beini^ given to him. Some have
understood this gift to refer Lo the doctrine of elec-
tion, and the number given to Christ to be the num-
ber which God hath elected to eternal life, and given
to Chrisi in the covenant of Redemption. But how
true soever that doctrine may be, yet I conceive, our
Lord has here no reference to it. For as he several
times in this prayer, mentions a certain number as
given to him, for whom he especially prays ; I pre-
sume it will be readily granted, that he useth this ex-
pression in the same sense, in the several parts of
tliis chapter, because it is one continued discourse.
And in some places this expression is so used, that
we are obliged to understand it as restricted to his
apostles. See the 6th verse. *' I have manifested -

, lyi

thy name unto the men -which thou hast g-ivtij mc
out of the world." And in the 8th vcrtie. " For I
have given them the words which thou gavest me :
and they have received them, and have knov-n surely
that I came out from thee, and they have believed tliat
thou didst send me." These words are true, if un-
derstood only of the apostles ; but they are not true
when applied to the whole number of the elect. For
Christ had not at that time declared his Father's
name unto them ; neither had the whole number of
the elect, at that time, nor even till this day, received
Christ's words. Hence we are obliged to confine
these words to the apostles, as the particular number
for whom he prayed And it is a like case in the
12th verse. " Those that thou gavest me, 1 have
kept, and none of them is lost, but the son of perdi-
tion." Here Christ owns he had lost one of the men
\vhich the Father had given him, Judas, the son of
perdition, who at that time was gone away, no more
to return to him as his constant follower. And bis
^7ords in the 20th verse, puts this matter beyond dis-
pute. " Nei her pray 1 for these alone, but for them
also that shall believe on me through their word."
Upon the whole then, I think it is evident that the
certain number our Lord speaks of, that the Father
had given him, and for whom he prayed, were his
apostles ; and they are said to be given to him, be-
cause they were all the visible and openly professed
adherents which, ai that time, he had in the world.
Christ prayed for them, and for all such as should be-
lieve on him through their word. And hence it cp-
pears, that it is in a peculiar manner, on behalf of his
visible church, that Christ appears before God, in tlie
exercise of his mediatorial <jharacter.

To the same purpose we may observe the repre-
sentation of the mediation of Chris!:, in Psalm xvi.— .
The apostle in Acts ii. 25, 8cc. mentions the 8, 9, IC,
verses of this psalm, and so explains them as to show
us that we are 'o understand the whole Psalm us be-
ing spoken by Christ. And in the 2^ 3, 4, verses we

192

huvc u represciiUitlon of Chilsi's intercessiion in hea-
ven. " O my soulj ihou bust said unto the Lord,
thou art my Lord : my goodness extendLth not to
thee ; but to the saints that are in the eai'thj and to
the excellent, in whom is all my delight. Their sor-
rows shall be multiplied, that hasten af'.er another
God : their drink-olterings of blood will I not offer,
nor take up their names into my lips." In this spe-
cimen of our Saviour's mediation we may observe,
that his goodness, his medi.torial goodness, extends
only to the Scdnts ; but the idolatrous heathen Christ
will not mention, nor take up their names into I'is
lips. Particularly he declujes, ** Their di ink offer-
ings of blood will he not ofi'er." It will help us to
understand this, if we compare it with Uev. viii. 3 —
" And another Angel came and stood at the altar,
ha^ing a golden censer ; and there was given unto
him much incense, that he should offer it with the
prayers of all saints, upon the golden altar which was
before the throne.'* 'i his angel is Christ acting in
his mediatorial character, as oifering up the prayers
of all saints, and rendering them acceptable to God by
the incense of his own merits. This Christ does fop
all saints ; but this will he not do, with respect to the
superstitious devotion of the heathen. *' Their drink
o0brinf';s of bbod will he not offer."

. As the mediatoiial character of Christ in general,
is thus represented as being peculiarly the piivilet^e
of his visible church ; so the several offices which are
included in his mediaioritd character, are also repi-e-
sented as having a speci.d relation to it. Considered
in nis priestly character, he therein is pcc4.lliurly rela-
ted to the church. Heb. X. 21. " Having an high
priest over the house of God." The church is this
house of God over which Christ is priest. When he
is styled a surctij, it is represented as connected with
liis covenant, as a relation peculiar to his covenant
people. Heb. vii. 22. '■• By so much was Jesus made
surety of a better testament." When describei!
as king, *» he is seated upou his holy hill of Zion."

19S

fiis prophetic office also, by which he commu-
liicates to mankind the knowledge of divme thhigs,
to make tliem v/ise to salvation, is vecy much the
peculiar privilege of his church ; for to it are com-
iTiitted his written word, his preached gospel, and
the exercises of public worship. Rom. iii. 1, 2,
" What advantage then hath the Jew ? Or what pro-
fit is there of circumcision ? Much every way : chief-
ly, because that unto them were committed the ora-
cles of God." Psal. xxii. 22. " I will declare thy
name unto my brethren : in the midst of the congre-
gation will I praise thee." As all church privileges
flow from Christ's mediatorial character and offices ;
so they are to be considered as the things in and by
which Christ performs the part of a Mediator, and
executes his several offices. In these things he me-
diates wiih men that they may be reconciled to God ;
and imparts of his benctits and saving fulness, for
their salvation.

Upon the whole then, it appears that the med4ation
of Christ is very much the peculiar privilege of, and
\n a great measure confined to his visible church and
covenant people ; whilst the rest of mankind have
little or no interest in it ; from v/hich it appears, ho\y
greatly it concerns us to enjoy fellowship with the
church, that we may be sharers in Christ's mediation,
by which the treaty of peace and reconciliation with
God is carrying on in the nev,r covenant, indeed, the
rest of mankind are not totally and forever shut out
from all benefit of his mediation. For the father hath
given to the son " power over all flesh," that ke might
gather in from among them, subjects into his visi!)Ie
kingdom, to train them up for, and bestow on thcn^
eternal life. And it is one thing promised to the Son
in the covenant of redemption, that upon his request,
ihc heathen should be given him. Psal. ii. 8. «< Ask
of me, and I will give thee the heathen for thijie in-
heritance, and the uttermost parts of the earth fo^- thy
possession.'* Here is an instance in which our Lord
is represented as extending hia mediation beyo!id t,hc

17

194

bounds oi his cliurch. But vhen the Mediator thus
asks, he obtains his request ; and such heathen arft
thereupon so given unto Christ, as to come into his
church, and in that sense, he will have them in hia
possession. Herein then it stiil appears that the me-
diation of Christ is ordinarily the peculiar privilege
of his church : v. hich in a clear and strong light
shows how great a privilege, fellowship with the
church is to be esteemed, not only for ourselves, but
for our children.

4. The influences of the holy spirit to accompany
the means of grace, whereby they may become effec-
tual for salvation, is a privilege which the visible
"Shurch, and church seed are interested in by cove-
pant. The influences of the holy spirit to accompa-
ny divine institutions, rendering them effectual to be-
gin and carry on a work of grace in the heart, is one
cfthe blessings included in the promise of the cove-
nant with Abraham. For when God renewed the
covenant with the children of Israel at Sinai, it was
promised, Exod. xx. 24 — " In all places where I re-
cord my name, I will come unto thee, and I will bless
thee." And thus we have the promise of the cove-
nant with Abraham explained in Levit. \xvi. 11, 12.
^ And 1 wdll set my tabernacle amongst you ; and my
soul shall not abhor you. And 1 will walk among
you, and will be your God, and ye shall be my people."
To the same purpose is this covenant expUaned by
the prophet, as inciuding the promise of the spirit.
Hag. ii. 5. " According to the word that 1 covenant-
ed with you when ye came out of Egypt, so my spirit
remaineth among you : fear ye not " And of like
import is that promise of our Lord to the church un-
der the gospel. Matt, xxviii 20. " And lo, 1 am
"u ith you alway, even unto the end of the world." So
likewise the apostle applies the promise of the spirit,
in the covenant with Abraham, to the church as it
takes in Gentiles under the gospel. Gal. iii. 14.
<^ That the blessing of Abraham might come on the
OentiJes, that Vr c might receive the promise of the

195

spirit through faith." These texts clearly show that
the presence of God by his spirit, is a privilege which
the visible church is interested in by covenant. And
that promise to the cliurch stands good in all ages,
Psal. cxxxii. 13, 14, 15. " For the Lord huth chosen
Zion : he hath desired it for his habitation. This is
my rest forever : here v»'ill I dwell, for I have desired
it. i will abundantly bless her provision : I will sat-
isfy her poor with bread." There are many sucli
promises of the presence of God, and the influences
of his spirit, made to the church, in all which the
church seed are interested. For this is the tenor of
the covenant, as appears from the renewal of it on tho
plains of Moab. Deut. xxx. 6. " The Lord thy God
v.iil circumcise thine heart, and the heart of thy seed,
to lovo the Lord tliy Gcd wltK nil thine heart and
with all thy soul, ^hat thou mayest live." And of lilvC
import is that promise in Isa. xliv. 3. " I will pour
water upon him that is thirsty, and floods upon the
dry ground : I will pour my spirit upon thy seed, and
-xny blessing upon thine offspring/* Isa. liv. 13. « All
thy children shall be taught of the Lord, and great
shall be thepeaceof thy children." Isa. lix. 21. "As
for me, this is my covenant with them, saith the Lord,
my spirit that is upon thee, and my words which I
have put in thy mouth, shall not depart out of thy
mouth, nor out of the mouth of thy seed, nor out of the
mouth of thy seed*s seed, saith the Lord, from
henceforth and forever." And we have the wit-
ness of the apostle, that the church and the church
seed are heirs of the promise of the spirit, under the
gospel. For it is wilh express reference to this
privilege in particular that he saith, Acts, ii. 39,
" The promise is to you, and to your children."

The texts above cited, with many others to the
same purpose, clearly show, that the covenant of God
with the visible church contabis many great and pre-
cious promises ; and the church and church seed are
thereby interested, both in outward privileges, and in
inward, spiritual, and soul saving mercies. God him;*
self undertakes for them; has promised his divine

19&

presence and spirit, has promised to circumcise their
heart, to bring them to a cordial compliance with
th€ way of life, that ihey may live. It is a covenant
-in which God promiseth t® work true holiness in the
heart ©f his people and their seed, by his word and
spirit. The before mentioned texts expressly assert
that the promise of the spirit is given to the church
and her seed indefinitely, that God will not only af-
ford them the means of grace, but will also bless these
means, that they shall become effectual to bring them
to a saving union with Christ, and to eternal life
through him.*

I have said, the promise of the spirit is made to
the church and her seed indefinitely ; not that every
one in particular, can thence ijifer that God will cer-
tainly do this for him. Ko, these things notwithstand-
ing, there are many that have a promise left them of
entering into rest, who finally come short of it : and
yet there is no breach of promise with God. The
apostie very particularly vindicates the divine faith-
fulness in this case. Rom. iii. Having moved this
question in the first verse, " What advantage then
hath the Jew ? Or what profit is there of circumci-
sion ?'' and ansv.ered " Much every way," in the

* We liiay here observe that these promises to the church,
expressly relate to the divine influences whereby a work of
grace is begun in the hejirt ; which evidently show that con-
verting grace is to be hoped for, and sought after in the
way of fellowship and communion with tlie church. And
hereby our controversy about a gracious state as a necessary
qualification for joining ourselves to, and holding fellowship
with the visible church, appears to be effectually decided
by God himself, in the express terms of his promises.
For if it was the will of God, that a gracious stale should be
held, as a necessary qualification to our being received
into the church ; then these promises of regenerating grace
■which are made to the church, can have no meaning in them ;
or if they have any meaning, it must be such as will involve-
God himself in an absurdity, and inconsistency ; in his first in-
stituting a church to be composed only of such as are al-
jready regenerated, and afterwards promising to bestow
rcgeneraing grace upon thcnj.

197

second ; he queries upon it in the tw© following ver-
ses, " For what if some did not believe ? shall their
unbelief make the faith of God without effect ? God
forbid : yea, let God be true, and every man a liar."
When God renewed the covenant with Noah just af-
ter the flood, he promised that the world should no
more be destroyed with water. Gen. ix. Although
this promise stands good ; yet no particular person
can thence infer, that he himself shall not be drown-
ed. And in like munner are we to understand the
promise of the spirit to accompany the means of
^race, to make them effectual on the heart to the sal-
vation of the members of the church and her seed ;
the promise is not absolute, to every one in particu-
lar : but to the members of the church and their seed
indefinitely, as a colleclive body. The dispensation
of the covenant of grace by which the visible church
is set up, and in which the members of it stand rela-
ted to God as his covenant people, contains many
privileges and many promises ; and some of these
promises arc absolute and unconditional ; others are
expressed conditionally. The promise of eternal life
is made conditionally ; that is. in case of faith and re-
pentance : others, many of them, are unconditional
and absolute. Consequently all enjoy more or less
privileges and blessings. But there are many that
belong to the visible church, who act contrary to their
covenant engagements, and thereby forfeit all the
privileges of the covenant : which forfeitures God
has a right to take, according to his sovereign pleas-
ure. Some like Cain, go out from the presence of
the Lord, forsake his church and worship. Some
neglect to attend upon, or improve the privileges of
the church, which are the appointed means of grace,
and thereby frustrate the grace of God. And some
quench the spirit by doing violence to their own con-
sciences, in the allowed practice of known and hein-
ous sins. Now where there are such breaches of
covenant, their mouths will be stopped, although God
should deny them his blessing, and deprive ihem of

17*

198

forfeited privileges. Psal. Ixxxi. 11,12. << But mf
people would not hearken to my voice : and Israel
would none of me. So I gave them up unto their
own lusts : and they walked in their own counsels."
By reason of tiiese forfeitures, there is abundant room
for the display of divine sovereignty in the bestow-
ment of his grace amongst his covenant people ; and
yet his faithfulness to his promises stands clear of all
impeachment.

5. Another privilege of the visible church is that
God will gather in his elect chiefly from among them.
It is no small privilege to belong to that part of man-
kind out of which such shall be chiefly taken, who
shall be saved. And that part of mankind froai
among whom the heirs of salvation are gathered in, is
doubtless God's covenant people. Who can
doubt but that such as were saved from the time God
made the covenant with Abraham, till the gospel dis-
pensation took place, were mostly taken from amongst
his natural seed ? Can it be supposed with any ap-
pearance of reason, that there were as many who o?)-
tained salvation, during that period, in any one hea-
then nation ? Yea, or all heathen nations taken to-
gether ; as there were, from among the children
of Israel ? And since the gospel has extended the
privileges of the church to the Gentiles, will any sup-
pose there has been as many sons and daughters
brought to glory from such places, and from among
such people as have not enjoyed church privileges,
as from those that have ? Although the apostle Paul
was not suffered to preach the gospel in many places
where he passed ; yet he was directed to continue
preaching the gospel in Corinth, a year and six
months ; and the reason assigned for it is, " I have
much people in this place." Acts xviii. 10. We
have therefore abundant reason to adore divine good-
ness, that our lines are fallen to us in pleasant places,
and our God hath given as a goodly heritage, by bring-
ing us into the number, and to the enjoyment of the
privileges of those fcoin among whom, he will chiefly

199

gainer in his eiect unto eternal life. It is doubtless
true, that out of the church, where the ordhiary means
of salvation are enjoyed there is ordinarily no sal-
vation. The truth of this may be reasonably in-
ferred from the many great and precious promises
made to the members and seed of the church, which
have been mentioned. And there are many texts
which represent the matter in this light. To this
purpose our Lord told the woman of Samaria, John
iv. 22. " Salvation is of the Jews," The churcli of
the Jews, (corrupt as it was at that time) wms the
church in communion with which salvtition was to be
sought after, and hoped for. And in Acts ii. 47.
we are told, " The Lord added to the church daily
such as should be saved." But it is grossly absurd
for any one to hope he shall be saved, whilst he turns
his back upon, and neglects the ordinary means o£
salvation.

Thus have I taken a brief and general view of the
privileges conveyed to the visible church in that cov-
enant, by which it is devoted to God. And they ap-
pear to be very great and valuable And in propor-
tion to the worth of these privileges of this covenant
relation to God, is the aggravation of the guilt of
those who deny such persons the enjoyment of them,
to whom they rightfully belong. To cut off the
church seed from this covenant and the privileges of
it, under a pretence of their not having grace, is do-
ing what in us lies, to prevent their ever obtaining
grace to the saving of their souls, and a ready way to
make our children cease from fearing the Lord.

Before 1 dismiss this particular head, it is proper
to mention some things relating to the subject under
consideration, the truth of which appears from what
has been now offered, and will further serve to clear
the subject.

1 . The right of infants to the seals of the covenant,
and the privileges of the visible church, appears from
the tenor of the covenant, to be a gift of the free and
sovereign grace of God. It is an objection in the
minds of some, against including infants in a cove-

200

iiant relation to God, *' That the seed of God's coven-
ant people come into the world as corrupt, and as
much the children of wrath by nature, as others."
But this objection when searched to the bottom, will
be found to arise from that vain, self-righteous spirit
which takes its encouragement to have coiifidence to-
wards God, from somedisiinc-uishing worth, where-
by one is made to excel another, it is evident to
every ©ne who attentively considers the plain tenor
of the gospel, that God never treats with the sinful
children of men about their salvation because of any
distinguishing excellency which he beholds in one
more than another. For if one excels another, it is
God by his sovereign free grace that hath made him
to differ ; in which way God often puts great differ-
ence among them who are by nature children of
wrath, even as others. Thus it is with respct to
the seed of his covenant people ; it is God himself
that hath put a difference between them and others,
by the free sovereign grace extended to them in his
covenant. Although they come into the world in the
same corrupt state as others, yet God himself under-
takes for them, to establish his covenant with them,
and to cause it to take effect among them. And see-
ing God is their surety, what better reason or surer
ground can there be for putting the seals of his cov-
enant upon them ? God did not take the seed of
Abraham into covenant, upon presumption that they
T/ould be truly holy ; but because he intended to
to make them holy. He did not take them in, be-
cause of any holiness which he expected to find in
them, more than in others ; nor was their interest in
the covenant predicated upon any charitable supposi-
tion of their being truly gracious : but their interest
in the covenant was a free gift of the rich and sove-
reign grace of God, granted to them in the covenant.
The electing love of God is in no case represented as
-arising from any superior excellency or worthiness
which he beholds in one, more than in another. —
When God chooselh one to eternal life, it is not be-

201

•eausc the person chosen is more worthy of such grace
than another ; but it is " even so Father, for so it
seemed good in thy sight." And it is a like case
when God elects any to the enjoyment of the privi-
leges of a covenant relation to hiniselfj in this life : it
is a gift of sovereign grace. The seed of Abraham,
vv'ere by nature children of wraih, even as others ;
yet it pleased God to choose them to be his covenant
people, to dwell among them by his word, ordinances
and spirit, and to take out from among them the heirs
of eternal life. The want therefore of a gracious
state in infants is nothing to the purpose ; it is no ob-
jection against their being taken into covenant, and
being admitted into the enjoyment of covenimt seals
and privileges in the visible church.

In whatever light we view the covenant of grace
we shiill find liberty granted to the sinful children of
men to close in v/ith it, and in that way, become in-
terested in all the privileges of it, without regard to
any previous distinguishing personal qualifications
whatever. *' Whosoever will, may come and drink
of the water of life freely." This is the case when
the covenant is considered in its most limited tenor,
or the special promises of it, which insure eternal
life to the true believer. It is not necessary for a per-
son to be in a gracious state before he m.ay come ta
Christ, and close with him upon the gospel offer, and
thereby become interested in all the special promises
of the covenant. P'or it is his thus coming to Christ,
that is his entrance into a state of grace, and becom-
ing truly holy. And as it is not necessary for a per-
son to be in a state of grace before he may close cov-
enant with Christ ; so neither is it necessary to our
entrance into a covenant relation to him in his visible
church ; unless we will insist upon better qualifica-
tions in the person whom the church may receive,
than in him whom Christ himself will receive. The
want of a gracious state of heart is no more a rcasen
why we should be kept back from uniting with the
church, than it is, why we should be kept off from

^0^2

1

tiniiing wiih Christ. The right which any one has,
xvhether infant or adult, to come into a covenant rela-
vion to God, in any respect whatever, does not arisp
from any personal goodness whereby one excels an-
other ; but their right hereto is a gift of the
free and sovereign grace of God, granted in the cov-
en an c itself.*

2. God hath made provision for the preservation
of his church, and the continuance of it from genera-
tion to generation, by extending the covenant with l»is
people to their seed after them. As it is the pur-
pose of God to preserve to himself a church among
Xnankind continually, and has decreed that the gates
of hell shall not prevail against it ; so, he has in such
a manner framed his covcntrnt with it, ea is wisely
calculated to carry this decree into execution, by ex-

* Some have denied that infant baptism includes a real
confederation of the infant : and assert that it is only the
puvljege of the parent to present I\Js child to God in that
ordinance. President Edwards, in his treatise upon qualifi-
cations for communion in the visible church, labors hard,
for a number of paj^es together, to establish this view of it.
And many have thereby loeen led to consider infant baptism
as the doings of the parent ; and that the binding influence
of it rests upon parental authority But if baptism is a seal
of the new covenant, that single idea of it. totally subverts
all that President Kdwards has there said upon it Every
tiling in religion that rests upon human autliority, is vain
wiil-v/orship And if the binding influence of baptism rests
upon the authority of the parent, it can be viewed in no
otljer lii,dit than a commandment of man ; and falls under
that censure of our Lord, r%'Iaik vii. 7. " In vain do ye woj*-
ship me, teacliiiig for <]«^ci.rjne ihe commandments of men.**
It wiiS not the aulhority of Abrai-am that made it tlie duly
of the ciiildren of Israel to ciirumcise ti»eir .seed ; but the
command of God. It -i.s said indeed of Abraham, that be
would Command his hovisi hold to serve the Lord, liut the
command of Abraham With respect to circumcision, was not
the c<)mtn.ind of a p.Uirnt ; but of a proph.et : and the bind-
ing influence of ihit command whoUj rested upon divine
authority And it is a like case with infant baptisna under
thej^ospel I Cor' xii 13. '* For by oue spirit we ai'e aH
•baptized into one body."

Q03

Icndini^ the promise to, and undcrtakmg to establish
his covenant with the church-seed. Tl>is is evident-
ly the case in the covenant with Abraham^ whereii'i
(iod undertook to establish it with Isaac, even before
he was born Gen. xvii 2i. ^'But my covenant will I
establish with Isaac whom Sarah shall bear unto thee vt
this set time the next year." Thus also in Psal. cii.
28. " The childre?^. also ofthy servants shall continue,
and their seed shall be established before thee." I
have before observed, this promise is given to our
Lord Jesus Christ, respecting his servants and their
seed ; and must therefore necessarily be understood
to relate to the gospel dispensation. This is an ex-
press testimony that God hath taken the same carcj
and made the same provision for the preservation ot
his church in the world now, as he did under the
former dispensation. And thus the prophet repre-
sents the provision which God hath made for
the preservation of his church from one gencruiion
t<) another, by taking the seed of the church into cov-
enant, comparing it to an oak when it casts its leaves
Et the approach of winter. Isa. vi.* 13. " But yet in
it shall be a tenth, and it shall return, and sliall be
eaten : as a teil-tree, and as an oak whose substance
is in them, when they cast their leaves ; so the holy
seed shall be the substance thereof." God's extending;
the covenant to the seed, is manifestly tne provision
he hath made for upholding and preserving his
church, that it should not be subject to die with its
present set of members. Thus was it upheld under
the former dispensation ; not indeed in all the branch-
es of Abraham's %mi!y ; it soon failed in Ishmael,
and in the children of Keturah : but with Isaac was it
established, and was renewed with Jacob, and from
time to time with his seed after him. And it is iia
Jike manner the cl^urch is preserved under the gos-
pel It has maintained its succession in the church-
seed ; not indeed m every place where the church lias
been set up ; for in some instances God has as it were,
givwi a bill of divorceiuent to particular chuiche%

204

when tliey havft greatly cornipled thewiselvcs, iucou-
sequence of which they have soon come to nothing :■'
but in otlier pluces tlic covenant has beert estubiished
^vith their seed ; tlicy have taken deep root, and spread
l"ar and Avide ; ana by the church-a.eed, have been
handed down from generation ro generation ; instead
of the fathers have been the children, according to
Goci's promise ; herein displaying his trnth and cov-
enant-faithlidness, and proving himself to be the God
of his pcopic, and of their seed after them.

Such therefore who, in their great zeal for a pure
church, composed only of real saints ; cut oft the
church seed, deny them the seals of the cove-
nant, disown their interest in the promises, exclude
them from the privileges of the visible church, and
put them among those who in God's account, have
broken his covenant ; are really striking at the very
being of the church, and counteracting the express
^.ppointment of God for the preservation of it. And
if we view facts, it v^iH readily appear that the denial
of the covenant right of infants directly tends to the
inter ruin and death of the church. Let us look
^Yhe^e we will, and inquire after such as have exhibit-
ed the best evidence of real religion, in their lives
and conversations ; and it will generally be found
that they are such as from their infancy have in
some good degree been acknov/ledged and treated
as children of the covenant. Indeed, it must Lc
acknowledged as a sorrowful truth, that many, who
according to the tenor of the covenant, were early ded-
icated to God in baptisim, and educated in a christian
manner, have received the grace of God in vain ; to
whom that complaint may be justly applied, Psal.
Ixxxi. 11. 12. *'Butmy people would not heark-
en to my voice : and Israel would none of me, so I
gave them up unto their own lusts, and they walked
ill their own counsels." But this notwithstanding, if
ive compare such families who have oeen considered
imd educated as the children of the covenant, with
such, as have been brought up iinbaptizcd; nor treatefl^

St5

«r ackno^vlec^ged as being included in the covenant
with God ; we shallfind that generally, the difference is
very great. How rare a thing is it to see any one
who has had such an unchristian education, that be-
haves in the world like a person of real religion ? —
Those who like Cain, go out from the presence -of
the Lord, both they and their children very com-,
monly live without God in the world. Much may
be seen of this, in single families which live here
and there, in a christian neighborhood : but how
much more evident does this appear, when we look
into such places where it has been the general prac-
tice of people to deny the seal of the covenant to their
children ? It is generally the case in a few genera-
tions, that there is next to nothing of Christianity to
be found among them.

3. Infant baptism is not an unprofitable ceremony;
but is attended with real and great advantages. I
grant, an infant, through his present incapacity of
-exercising his rational faculties, can n:?-.ke no per-
sonal improvement of his baptism : but this is no real
objection against it. There are many advantages
arising from a covenant relation to God, some of
which an infant in his infancy is capable of receiving.
A child is capable of receiving the regenerating and
sanctifying inlluences of the Holy Ghost ; for John the
baptist was sanctified from his mother's womb. And
if a child that has had his covenant relation toj and
ixiterest in God, sealed upon him by baptism, should
<lie in infancy, before he is capable of personally refus-
ing the offers of salvation which are made in the gos-
pel, I know of no reason why we may not suppose he
will reap the benefits and blessings of the covenant, in
the future state. As infants are subjected to a bodily
death through the sin of Adam, so ihey arc doubtless
capable of inheriting eternal life through the obedi-
ence of the Lord Jesus Christ. And as they are
capable of receiving so great a blessing, their being
admitted to, and confirmed in tliisnew covenantrelatioji
io God ill their baptism gives us much more reaso|i
18

to hope they shall be saved, thati wc should have, H
they were excluded from the covenant. And seeing
the promise of God to such a child, to be i's God, is so
plain and express, it falls but little, if any thing, short
of an absolute promise of eternal life, to all such as are
thus taken out of the world in an infant state. But
this we must leave.

Whether baptism will secure eternal life, to a child
dying in infancy, or not ; yet there are some pnvileges
to be enjoyed in this life, an interest in which is con-
firmed to children in baptism, iftheyliveto grow
up ; especially such blessings and privileges as af-
ford them a fair opportunity to secure eternal life.—
There is the special care of divine providence, order-
ing all things which concern them, in covenant love
and faithfulness ; the enjoyment of the external light
of the gospel and means of grace, and the internal
strivings of the Holy Spirit, tending to render means
effectual on their hearts, for salvation. And can it
be esteemed no privilege for a child to grow up, and go
forward in life, with a covenant interest in such advan-
tages as these ?

Some will object here, that if children grow up
among us, they will enjoy the means of grace, the
light and privileges of the gospel, as well without
baptism as with.

Well, allowing that a child growing up among m
tinbaptized, may have the advantages of reading God's
word, of hearing a preached gospel, and of attending
©n the Common exercises of public worship ; I giant,
a sovereign God may add his blessing with them, and
afford the influences of his Holy Spirit to render these
privileges effectual for salvation to such a person i
But the question is, whether we have as much leason
to expect, or ground to hope God will do it for one
not in covenant, as for one that is ? Esi»ecially since
God hath said, Gen xvii. 14. "The uncircumcised
man-child whose flesh of his foreskin is not circum-
cised, that soul shall be cut off from his people : he
h»th broken my covenant." It is the blessing of God
ttiftt renders th&ii^ans of graoe effectual for salvation ;

soy

ijutwhat reason have we to hope for, or expect Go(t*s
blessing out of lus own appointed way ? A baptize^
child has a covenant interest in the means of grace
and influences of the spirit* which gives great reason
to hope for salvation : but an unbaptized child has
nothing to hope in but uncovenanted mercy.

4. It is likewise evident that such as have been
brought into covenant by baptism, should look upon
themselves thereby under obligations to devote them-
selves to the service of God. We see that baptism
confirms a special covenant relation to God, which
involves the person under covenant bonds, and entiT
lies him to special privileges which further serve to
add weight to the bonds of duty, upon such persons
to whom ihey are granted. We are very prone to
forget our covenant relation to God, to make light of
the bonds of duty thereby laid upon us, and to look
«pon ourselves at liberty to live very much aa
we please, to regard or disregard the obligation^ of
cur baptismal covenant, because it was our parents*
and not ourselvefi, that were active in having the seaj
of the covenant put upon us. But it should be re-
membered, that it WHS not so properly the act of our
^. rents, as the act of God, that the bonds of the
covenant were sealed upon us in baptism. It is God'^
authority and appointment, and not the authority of
our parents that makes baptism binding upon us.
And shall we dispute the point with him ? In cov-
enant transactions among men, no one is holden till
he has given his own consent : but it is not so in
God's covenanting with us ; he has a right to lay us
under covenant bonds without our consent ; and we
arc holden by them whether we will or no. Every
baptized person therefore ought to know, that he has
no right to dispute these covenant engagements ; but
is holden to look upon himself bound thereby to re-
nounce and forsake the ways of sin, to give himself en*
tirely up to the service of God, and to set himself to
seek divine favor in the way pointed out in the cove-
nant : but if he violates his covenant, he does it at his
peril. If the discipline of the church was duly cxercis^

208

cd toward all such asare made members ©fit by Baptist^?
as well as toward such as come to the Lord's table, it
would have a direct tendency to lead people to more
just conceptions of the bond of duly laid upon them
in baptism. But if the church neglects them, and
tlius treats them as not being members ; it has a ten-
dency to lead them not to lo(.k upon themselves so
much holden by their baptismal engagements as they
would do, if the authority of Christ in his church was
duly exercistd over them.

5. The preceding representation shows the crimi-
nal nature of the conduct of those who renounce the
baptism they received in infancy, as being of no va-
lidity. I f infant baptism is a divine appointment, war-
ranted by the constitution of the visible church, and
the express terms and tenor of that covenant by whichr
it stands related to God ; and if the person thereby
obtains an interest in such great privileges, and pre-,
cious promises*; all which have been abundantly pro-
ved ; then the heinous nature of that conduct by which
this divine ordinance, this covenant relation, and these
invaluable privileges are renounced, and these sacred
bonds violated, is proporlionably aggravated. And
even that very principle which they pioTcss to act u^f-
on, is a double aggravation of their crime. All such
as thus renounce their baptism, hold, that a person
must be in a gracious state before he receives bap-
tism. This is their professed principle, and they all
pretend to act upon it in being re-baptized. Now to ad-
mit the supposition, that such persons are not deceived
in themseves with respectto that saving change of heart
which they look upon themselves to be the happy sub-
jects of ; allowing God has poured out his spirit upon
them in his saving influences ; this then is a very
strong confirmation of their baptismal covenant ; it is
God's own seal, witness and testimony to the divine
original, validity and authorityof their infant baptism.
For here observe ; this is one of the blessings prom-
ised in the covenant of God with the visible church,
that he would aiford the influences of his spirit to ren»
der tijie privilege of the gospel effectual for salvation

I

209

to the members of the church, t have pientifaliy
proved that God hath promised his people, that he
will circumcise their heart, and the heart of their
seed, to love the I^ord their God, that they may live ;
that he will take away the stony heart, and will give
his people an heart of flesh ; that he will create in
them a clean heart, and renew in them a right spirit.
When therefore God according to his promise, ful-
fills these gracious covenant engagements to his peo-
ple, in bestowing so great a blessing as the special,
saving influences of his holy spirit ; he therein proves
their covenant relcition to himself, and shows himself
to be their covenant God, in this fulfilment of his
promise to them. And if God thus owns and bles-
ses his own institution of infant baptism, and that, by
the bestowment of such an unspeakable favor, which
confirms the validity of their baptism, and their cov-
enant relation to himself ; how criminal then, must
their conduct be, in denying their baptism, and re-
nouncing their covenant with God, after such a gra-
cious fulfilment of it upon his part, wherein he has
confirmed his covenant with them ? And what still
heightens the iniquity of their conduct is, that they
fake occasion to renounce covenant with God, from
his fulfilment of it to them. Such perfidious conduct
towards their covenant God gives just grounds to sus-
pect, that they are really deceived in the judj^-mcnt
they make upon their own state, and that their sup-
posed change is really nothing more than a specious
delusion of Satan transforming himself into an angel
of light-

6. When we look into the tenor of the covenant
"which God hath made with the visible church, we see
a glorious display of the riches of his free and sove-
reign grace towards mankind, tiiat should influence
us to love and gratitude. It is wonderful rich grace
in God to treat with the sinful children of men about
their salvation, in the form of a covenant ; and much
more that he should extend his promised favor untQ
cUiidren'» children. Children are very near to th^ir
18^

210

parents ; they have a very tender regard to tlieir offi*
spring, and esteem a kindness done to them, as high-
ly as one done to themselves. There is therefore a
great motive to praise God, set before his people, on
account of the many gracious promises which extend
to their seed after them. Thus the psalmist excites
Israel to praise God. Psal. cv. 1, 2. " O give thanks
unto the Lord ; call upon his name ; make known
his deeds among the people. Sing unto him, sing
psalms unto him, talk ye of all his wondrous works.**
And as a motive to enforce these duties, he reminds
them of the covenant love of God to his people, and
their seed, in the 6th and following verses. *' O, ye
seed of Abraham his servant, ye children of Jacob his
chosen. He is the Lord our God, his judgments are
in all the earth. He hath remembered his covenant
forever, the word which he commanded to a thousand
generations. Which covenant he made with Abra-
ham, and his oath unto Isaac ; and confirmed the same
•unto Jacob for a law, and to Israel for an everlasting
covenant.*' And in Psal. cxlvii. 12, 13. "Praise the
Xord, O Jerusalem : Praise thy God O Zion. For
he hath strengthened the bars of thy gates : he hath
blessed thy children within thee." It is rich grace
in God to take the children of his people into cove-
nant with himself, to put his name upon them, that
they should be called the children of God ; to sepa-
rate them to himself as a peculiar treasure above all
others, and to prevent them with his mercy, by laying
grace in store beforehand for them, that he may draw
their hearts to himself, even before Sataa can get any
advantage against them. Adoption is one of the
grounds on which we are called the children of God.
It seems to be the sentiment of some, that the rela-
tion of children unto God, both by adojition, and by
regeneration go together, and are inseparably connect-
ed, in the same person. But this is a great mistake.
To be the children of God by adoption, in some de-
gree at least, is a privilege that many partake of, who
arc not the children of God by regeneration ; yea, it

211

is a privilege shared in common by all the members
of the visible church, that they are the adopted chil-
dren of God. Hence Moses spake to the whole con-
gregation of the children of Israel. Deut. xiv. 1.
** Ye are the children of the Lord your God.*' And
the apostle speaks of the Jews as the people " to
whom pertaineth the adoption." Rom. ix. 4. And
upon this account it is, that our Lord in the parable
of the rich man, represents Abraham as speaking to
him in torment with the appellation of son. Luke
xvi. 25. " And Abraham said, Son^ remember that
thou in thy life time received thy good things."

IV. I now proceed to show what obligations peo-
ple are under to seek tor, lo attend upon, and to im-
prove the privileges of the visible church, that they
may be saved.

The members of the visible church being united
to the same head, are united one to another, and form-
ed into one body, by the same covenant by which
they stand related to God as his covenant people.
And the purpose for which the church is thus form-
ed and united, is the joint attendance upon, and per-
formance of the several exercises of public worship ;
which are the appointed means of communion with
God, as well as of communion one with another.
The several religious exercises to be attended upon
by the church, are prayer, singing praises, reading
the word, a preached gospel, and the celebration of
gospel ordinances, such as baptism and the Lord's
supper. And the Lord's day is the set time for the
church ordinarily to meet together for these purpo-
ses. And the bonds of the covenant of God, in u ve-
i'y sacred manner, bind and oblige the members of the
church to give their attendance on these religious
exercises.

Some may imagine, it is no matter whether they at-
tend on public worship or not : they can read the
bible, can read as good, yea, better sermons at home,
than they shall hear delivered in public j thence es-

2ie

leciii it a lig'lil matter whether they give their attend*
ance in public or not. But let such remember, that
the thing required in the covenant, is attendance on
divine institutions. Our public attendance is that by
which we give public honor to God, and to his ap-
pointments ; it is there we are to present ourselves
before God ; and there it is that he has promised to
meet with and bless his people. The means of grace
become effectual on our hearts through the blessing
of God ; therefore his blessing is to be sought after
in his own appointed way. And it is by attending on
public worship that the kingdom of the Redeemer is
upheld in the world, and the influences of it extended
and propagated among mankind. Our attendance
therefore on the public religious exercises of the
church appears to be a very important duty, enforced
upon us by many considerations, but more especially
by our covenant engagements.

But the most common neglect of people is their
non-attendance on gospel ordinances, baptism, but
more especially the Lord's supper. The conduct of
many among us is very blam cable, who are of the
church seed, included in the covenant, and laid under
the sacred bonds of it by baptism, to obey ail the conir
mands of God, that they keep back from this ordin-
ance,therein acting in direct disobedience to the express
command of Christ, "Do this in remembrance of
me." Unaccountable is the conduct of many in turn-
ing their backs upon this ordinance. Some perhaps
are influenced by one reason, and some by another.
It seems to be in some the effect of mere carelessness,
that they^light that ordinance r.nd care nothing about
it ; who may be fitly compared to profane Esau, who
for one morsel of meat sold his birth right, and so
lost the blessing. Some seem to make themselves
easy in the neglect of this ordinance, because they
think they have some excuse lor their neglect,
and are very willing to be excused ; either because
they expect they may take more liberty in the ways
©f sin, than would be eiiowed of if they joined in full

tvith the ehurcTi ; or because thejr feel more easy 14
their minds about their loose and careless way of liv-
ing, than they imagine they should do if they came
to the Lord's supper ; and not being willing heartily
to engage in a strict religious life, they choose to stay
away. But with some, and perhaps many, it may be
a real scruple of conscience whether they may come
to that ordinance till they have attained to a truly gra-
cious state. But with such, I would query, /i- it the
tvay to attain to a truly gracious state, fcr a fierson t&
live in the allowed neglect of the means of grace ?

I will here alledge the express command of the
kingof the church " Do this in remembrance ofme.*^
This command is evidently binding upon the church,
and reacheth every member of it. Here then, the
only question is, who are the church ? who are the
members of it ? for all such come wiihin the binding
reach of this coramaad. And 1 think, the answer to
this inquiry appears so plain and evident from the
preceding discourse, as to admit of no evasion The
covenant by which the visi .le church is formed, is evi-
dently that v/hich was brought in by the mediation of
Christ, after the fall, which was first revealed to
Adam, and afterwards renewed with Abraham : th«
church was then set up in his family ; and is contin-
ued to this day, in the church se rJ If therefore we
are of the church seed, and have had the covenant
established with us by baptism, the command is bind-
ing upon us. 1 have offered abundant evidence that
we are made members of the church, not by any per-
sonal profession, or covenant engagements and prom-
ises : but it is baptism which alone visibly constitutes,
or publicly seals and confirms our union with the
church, and our covenant relation to God. And \f
infant baptism is of divine right, as has been proved ;
it follows, that the church seed, having the covenant
established and confirmed by baptism, are thereby
rendered the true and real members of the church,
and entitled to all the priviiiges of its communion, as
soon as they attain to a competent age or capacity. — »

Tlic mjth of this cannot be denied by any, unless
they will deny infunt baptism, or plead for a mungrel,
half-way church member-ship .which the apostles
knew nothing of: t»nd yet, 1 am not so sanguine in
my expectations, as to suppose mankind will be easily
persuaded to admit it into practice. No, the custom
of obtaining accession, to the communion of the church
by making a personal profession, and verbal cove-
nanting, has so much, and so long prevailed, and
earries such a dazzling lustre with it, that it can-
not be easily removed. It has ever been the case,
when human inventions have been brought into
use in the church, divine institutions have been
obliged to truckle to them. The custom of ob-
taining a right to the privileges of communion
in the church by making a personal profession, has
something in it v/hich is suited to please the vanity* and
elate the pride of human nature ; as it gives them an
opportunity to distinguish themselves above others ;
and especially in such places where the practice of
7naking a relation of their exp-eriencea has obtained,
which above all other methods, afibrds to people of a
Pharisaic turn, an opportunity to trumpet their own
praises, that a man must hazard his own character to
appear in opposition to it. The bulk of mankind
have their eyes sodi azled with the splendor of making
personal professions, that baptism has very much lost
the sacred veneration which ought to be given to it :
and Satan finds his account in it too ; as mankind are
thus brought to make light of that divine ordinance,
and to feel little or nothi\ig of those sacred obligations
which their covenant relation to God lays upon them.
It is discernable even by a superficial observer, that
the baptism of a person, whether infant or adult, is, in
the common acceptation of mrtnkind, but alight thing,
in comparison with that profession, and those covenant
engagements, which a person makes when he is re-
ceived as a member of the vioible church. Thus have
Tnankind '* made void the commandment of God
through t^eir traditions/' and very ipiich lost the just

apprehensioTis of the true import, and sacred uatui^
of that ordinance, ^vhich was divinely instituted to be
a covenanting transaction. But to return from this
digression.

If this command of Christ, " Do this in remembrance
of me," is given to the Church, it is binding upon all
the members of it ; and that, whether the present
state of their hearts is gracious or not. We do no^
inquire whether our ctiildren are renewed, before we
seek baptism for them ; by the receipt of which or-
dinance they are confirmed members of the visible
church, their title to the privileges of it, even to the
Lord supper, as well as other privileges, is confirmed
by the ordinance ; and they are laid under covenant
obligations to come forward, and attend upon all acta
©f communion, as fast as they grow up to a sufficient
capacity. If the unregeneracy of our children is no
reason why we should defer their baptism, then their
unregeneracy cannot cancel their right to these privi-
leges to which they are thereby entitled, nor their
obligations to attend upon God in them : as, I thinks
is evident to a demonstration.

Some will say, the command under consideration
riequires us to come to this ordinance with a believ-
ing penitent heart ; but we may not come with-
out it.

I readily grant, it is the duly of every one to believe
in Christ, and repent of sin ; no sinner can be ex
cused for continuing one moment in an impenitent
state. And 1 grant likewise, that ^.is the duty of
every one to corae to this ordinance with a believing
penitent heart. But what 1 assert, as evident from
the foregoing discourse, is, that whether such art
heart be in us or not, the act of attending is not to be
omitted. It is a like case in every other religious
exercise ; yea, and in every moral action of life. If
ve pruy, the command is to pray in faith ; and if the
want of a saving feith is a reason why we should
not come to the Lord's supper ; it is equally a reason
\rl^ weshciuld not pray. We ai'e required to read

21«

CocPs word and to hear it preached, in faith ; but if the
%vant of faith is a reason wlw we should neglect an
attendance at the Lord's supper, it is equally so why
we should neglect to read the word, or hear it preach-
ed. We are required, " Whether we eat or drink,
er whatever we do, to do ail to the glory of God ;"
which command implies the exercise of true faith ;
But if the wantoffaiih is a reason why we should
neglect to eat at the Lord's table, it is equally so, why
"wc should neglect to eat our daily bread. The com-
mand to attend on the Lord's supper is of the same
tenor with every other command ; they all respect
the heart, and require a gracious manner of perform-
ance. And if the want of a gracious frame of heart,
is a reason why" we should neglect to perform the
matter or outward act of duty required in one com-
mand ; it is equally so in all the rest : and by this
iirgument, the sinner will be discharged from every
exertion, or attempt of performing every duty of botli
natural and revealed religion : and must sit still in
total inactivity Avith respect to the use of all means,
wailing for God, to be found of them, who in this sense
seek him not. And to be consistent, they must also
in like inactivity, vv^ait for common mercies, without
using the means of providence.

All such religious exercises as are appointed to the
visible church, properly fall under a double conside-
ration. They are dudes to be performed ; and they
are means to be used in seeking iheblessins;s of divine
grace. It is by an attendance on the religious exer-
cises of church fellowslup thdt sinners are to wait up-
on, and seek to God, that he may meet with and bless
them in his own appointed way, according to his
promise to the church, Exod. xx. 24. " In all places
where I record my name, I will come unto thee, ai:id
I will bless thee." Altho' religious exercises, when
they are to be simply considered as duties, are to be
peiformed with a gracious heart ; yet, considered as
means of grace, they are to be attended on whether
tljere Ije such an heart in u-s or not. Such argti-

217

Vients as will support certain conclusions conccniing
thcm» considered as duties ; will not support tl\e
same conclusions concerning them, when they are
considered as means of grace. Thus for instance,
ta hear the word preached, considered as a duty, we
must hear it in faith : but a preached gospel is to be
attended upon whether w^e have faith or not. " For
faith comes by hearing.'* And it is a like case with
ail the religious exercises which the church is to at-
tend upon ; they are all means of grace, means which
by the blessing of God, become effectual to produce
grace in the heart. We must wait upon God in his own
appointed way, for the blessing of a new heart. Ezek.
xxxvi, 27. " Thus saiththe Lord, I will yet for this be
enquired of by the house ot Israel, to do it for them.**
The many gracious promises made to the visible
church, that God will be their God, that he will circum-
cise their heart, to love him with all the heart, that he
will pour out his spirit upon them, and take away the
stony heart out of their flesh, and give them an heart
of flesh ; these I say, and such like promises which God
hath made to his visible church, with respect to what hq
will do for its members ; and which therefore evident-
ly stand in close connexion \vith the means of grace,
and the religious exercises which the church is to ob-
serve, afford an undeniable evidence, that we are to
wait upon God wdth such hearts as we have, in
his own appointed way, in the communion and fellow-
ship of his church, for the bestowment of the promis-
ed blessings of his grace.

Objection. Whatever a man does in his natural
€tate, is sin ; and if we eat and drink unworthily, we
shall eat and drink da«mnation to ourselves.

Answer. This objection thoroughly searched, will
be found to have no foundation but a self righteous
spirit which takes encourap:emcnt to go to God, from
some supposed personal excellency, like the phari-
see, *' God I thank thee that 1 am not as other men
are." There never was one yet found among the
children of men, who in the sense of this objcjfioii.

1.9

218

was wcnliy to sit down at the Lord's table. Worthi-
ness, in the text referred to, respects not the qualifica-
tion of the person partaking, but the ordinance itself,
or rather the mannerof partaking of it. The unworthy-
receiving, of which the Corinthians were reproved,
consisted in not discerning the Lord's body; that is
not making a proper distinction between that ordi-
nance and comnQon food ; not attending to its spirit-
ual signification. And although it may be in some
sense true, that whatever a man in his natural state
does, is sin ; yet it is equally true, that he sins as
greatly, and perhaps more, in neglecting the Lord'*
supper, than he might do, in attending upon it ; as
he therein rebels against an express command, " Do
this in rememberance of mc : which shows the ob-
jection to have no foundation.

Although God hates the sin ; yet he loves the sin-
Rcr ; and that, even in his unregenerate state. John
iii. 1 6. " God so loved the world, that he gave his on-
ly begotten Son, that whosoever believeth in him,
should not perish but have everlasting life." Rom.
V. 8. " God comraandeth his love towards us, in that
while we were yet sinners, Christ died for us." Eph.
ii. 4, 5. " But God, who is rich in mercy, for his great
love wherewith he loved us, even When we were
dead in sins, hath quickened us together with Christ."
And altliough we should make a thousand metaphy-
sical distinctions in the love of God ; as, a love of pity,
a love of benevolence, a love of complacency, and the
like ; yet it is evident from the scripture, that God
loveii us whilst we are yet in our sins ; and does ex-
express his love towards us various ways. God has
expressed his love towards us in the gift of his Son ;
he expresseth his love in the bounties of his provi-
dence, and in the publication of his word, in setting up
his church in the world, in taking us into covenant
with himself by baptism, admitting us to the privile-
ges of the Redeemer's visible kingdom, and promis-
ing to meet with us, and bless us in his own appoint-
ed way. Aiid to pretend that we must not come to

219

life enjoyment ofthese privileges, because of cur o'.vni
unworthiness, is voluntary humility ; or rather, the
insufferable pride of our own corrupt hearts, that we
will not accept of a favor or privilege, as a free gift, at
the hands of God's rich, self moving and sovereign
love and grace, because we cannot receive it upon
tlie footing of some worthiness or deservings of our
own.

As our coming to this ordinance is an action ex-
pressive of our devoting ourselves to Christ : so oa
the other hand, our turning our back upon it, is an
action expressive of our rejecting him. We there-
by practically say, we will not have this man to reign
over us. We act und-er the influence of the same
wicked heart, if we keep back from this ordinance, as
we do, when we come to it, without sincerely yield-
ing our hearts to Christ. All the difterencc is, in
coming to the ordinance, the wickedness of the heart
is kept under restraint ; but in keeping from it, the
wickedness of the heart is complied with, indulged,
gratified, and openly acted out. And if there is great-
er wickedness in practising sin in our lives, than there
is in merely conceiving it in our heart ; it must be
allowed to be greater wickedness to keep back fronx
the ordinance, than to come to it, v»ith the same un-
renewed heart. It was wickedness in Cain to contin-
ue impenitent, but it v/as increased wickedness in him
to go out from the presence of the Lord. Thus are we
to view the matter with respect to the man himself: but
in the eye of the world, in his coming to the ordinance,
Christ is openly honored and acknowledged ; in his
keeping back, Christ is openly despised and rejected.
Although the preparation of the heart ought carefuly
to be attended to, yet there is not so much depends up-
on it, as a self-righteous spirit inclines to imagine. For
my own part, 1 freely own I had much rather people
should attend on religious exercises with corrupt
views, than not to attend at all. For it was doubtless
curiosity that brought together that great multitude
en the day of pentecost. Acts ii. And yet, three thou^

220

sand of them, in consequence of it, were gained ovdu
to Christ.

Let it be here further considered, that all church
privileges and ordinances belong to, and are the exerci-
ses of Christ's mediation. Christ as Mediator, has not
only to apply to God on behalf of sinners ; but also to
apply to sinners, that he may reconcile them to God
He carries on the treaty of peace and reconciliation
with God, among his professing people, in his church,
by his word, worship, ordinances and spirit. "When
a man therefore is dcirijed *l^e- enioyment of church
fellowship, by any church, he is therein cut oft from
a share in the mediation of Christ. It therefore great-
ly concerns every church to take special heed to the
grounds and reasons of their own conduct, when they
refuse such as offer themselves to their communion ;
lest thereby they should be found guilty of restrain-
ing the mediation of Christ, and cutting off such from
the enjoyment of it, for whom Christ died. And it
equally concerns every person to take heed to his own
conduct, lest he is found to reject the Mediator, and
refuseth to suffer Christ to execute his mediatorial
office between God and his own soul ; lest he thrust
himself away from those divine appointments by
which Christ carries on the treaty of reconciliation,
and like Cain, goes cut from the presence of the
Lord. If we reject and turn from the Mediator, in
those things wherein he, in the exercise of his offices,
applies himself to us ; we cannot expect he will ap-»
ply to God for us. For if we deny him before man,
he also will deny us before his Father who is in hea-
ven. Shall we think our being in a natural state is
a«y reason why Christ should have nothing to do with
us, nor we with him, in his m.cdiatorial capacity ? is
that a reason why he should not mediate between
God and us I Must we be first savingly changed, be^
fore Christ may treat with us about our salvation ?
Let it then be well considered what we do, when we
turn our back upon the exercises of church fellow*
ship ; that we therein turn our back upon Christ, re^
ject his mediation, and refuse to suffer him to carry

221

on the treaty of peace \viih us. Such sinners reject
the pounsel of God against themselves.

Thus I trust it is evident, that all such as are uni-
ted to the church by baptism, ought to maintain com-
munion with it in all religious exercises, and gospe!
institutions. Yet it must be remembered that a bare
attendance is not the whole, which in these things, is
required of us. No, our business there is to meet
with G<3d, to devote and give up ourselves to him,
with our whole heart, according to those bonds of
duty laid upon us in our covenant with him. If we
are destitute of a gracious frame of heart, we ought
Rot to make ourselves easy, and sit down content in
our outward privileges ; for the time will come when
such children of the kingdom shall be caat out. And
although our not being in a state of grace, is not to
]ye admitted as a reason for our neglecting an atten-
dance at the Lord's table ; yet we are not to quiet
ourselves in this state, nor look upon it that we liave
attended as we ought, till we truly yield up our hcan,
to God. As when ISIoscs led the children of Israel
to renew covenant on the plains of Moab, he tells
them, they stood before the I^ord, that they should
enter into covenant with him ; not barely to recog-
nize their covenant relation ; but to yield up them-
selves to God, from the heart in that relation : so
when we come to the Lord's table, we there appear
before God, not merely to renew covenant with him ;
but our business is to yield up our hearts to a sincere
closure and compliance with our covenant relation to
God, and our obligations to him. And when we have
attended, if we find our heart, like a deceitful bow,
has turned aside, and nur souls are not truly reconcil-
ed to God ; that sacred transaction should serve to
impress our minds with a more thorough conviction
of our guilt, and fill us with a more serious and ef-
fectual engcigedness of soul, to seek a renewed change
of heart ; and are therefore not to give over, but
raust renew our attempts, if perhaps a sovereign God
may ytfeet.with us and bless us in his own appointed

19*

222

way. It is in this manner that sinners should watch
at wisdom's gates, and wait at the posts of her door.

Our not being in a gracious state is so far from
being a reason why we should keep back from the
communion of the church, that it is really a reason why
we should come into it. The many promises to the
visible church, in which God engageth to work holi-
ness in its members, should be prevailing motives
with such as find their need of grace, influencing
them to come to the waters^ where they may buy with'
out money and without firice. The right which any
one has to come into covenant, and to take and use the
privileges of the church, doth not arise from any ho-
liness or worthiness that is in them ; but from the
free gift of sovereign grace. And if it is the sove-
reign pleasure of God to grant liberty for the enjoy-
ment of the means of grace, and all church privileges,
to the chief of sinners, and the utterly vile, who is he
that may gainsay it ? All the blessings of redeeming
grace are to be sought after in the church ; it is there
only we can rationally hope and pray that God would
meet with us, and bless us. But wheft we turn our
back upon the church, and neglect the privileges of its
communion ; we do, in just construction, turn our
back upon Qod, and all the blessings of his grace.
We therein act like Cain, who went out from the
presence of the Lord. And if we, like profane Esau,
despise our birth-right, it is but equal that we ai'e
like him rejected. It then surely concerns us to
hearken to the rich grace of God who invites us into
the number of his children, to give us a place in his
family, and a seat at his table. We have abundant
reason to admire divine goodner.s in laying meat unio
us, with this gracious promise to his church : " I
will abundantly bless her provision : I will sdtisfy her
poor with tread."

Consider further, it is not amatter left toour choice
whether we will attend on this institution or not ; but
it is made our indispensable duty by the express com-
mand of Christ. The Lord's supper is an ordinance

223

that succeeds \n the gospel church, to the passover
in the church of Israel. I. Cor. v. 7, 8. Then it was
expressly required to cut off every one that should
neglect to keep the passover in its appointed season.
Num. ix. 13. i.\nd this is a rule that ought wow to take
place in the church ; and would be put in practice,
were it not for our criminal neglect of church disci-
pline. I therefore can see no room for any such to
hope for salvation in the future state, who neglect
and refuse to attend on this institution of Christ.
For who can suppose Christ would require any to
be cut off from his church in this life, for a matter
for which he will not exclude them from heaven in
the day of judgment ? And those words of our Sav-
ior are very applicable in this case, John vi. 53^ " Ver-
ily, verily I say unto you, except ye eat the flesh of
the Son of man, and drink his blood, ye have no life
in you." Here it is to be observed, that our Lord
useth a double asseveration, " verily ^ -verily ^^"^ there-
by to engage our more special attention and regard
to the truth which, in this solemn manner, he de-
clares to us. Indeed I grant, our Lord had no refer-
ence to the supper, when he spoke these words, for
this ordinance was not then instituted. But when
our Lord did institute this ordinance, it was manifest-
ly his design that we theiein should eat his flesh, and
drink his blood, of which he here speaks ; and a due
attendance on this ordinance is the instituted way in
which this duty is to be performed. And for us to
suppose that we can eat his flesh, and drink his blood,
so as to live by him, by some private actings of faith,
not exercised and expressed in his own appointed
way, is at once to set aside his authority, and to make
ourselves^ wiser than he. Herein we act over the
same sinful conduct of the pharisees, in the contempt
they cast upon John's baptism. Luke vii. 30. " The
pharisees and lawyers rejected the counsel of God
against themselves, being not baptized of him.'*

Some perhaps will say, I make a partaking of
gospel ordinances too essential to salvation. But

wherein ? Let us attend to the tenor of that promise
of salvation, Mark xvi- 16. " He that believeth and
is baptized, shall be saved ; but he that beiieveth not,
shall be damu/:d.'* It is here manifest, that we must
be baptized as Avell as believe, that we may be inter-
ested in this promise. Indeed baptism is not taken
into the threatening, " He that beiieveth not, shall be
damned." Where God in his providence has put
the enjoyment of gospel ordinances out of our reach,
it may be hoped, that if there be a willing mind, it
shall be accepted according to what a man hath, not
according to what he hath not. But what is this to
the case of those who have gospel privileges at their
doors, and continue to treat them with open neglect
and contempt ? I confess, I can see no way pointed out
in the gospel, for such to hope to be saved. Indeed,
what allowances Our merciful Savior will make for
weak and tender consciences, on account of those
many stumbling blocks that have been thrown in their
way, we cannot tell. When I consider the many
books which have been published, the pains which
have been taken, and the plausible arguments which
have been used to deter people from their duty, their
conduct does not appear so strange ; especially when
1 also attend to the practice of these churches in re-
ceiving persons to their communion, not at the door
of Christ's institutions ; but compelling them to
climb up some other way, on ladders of personal pro-
fessions, and verbal covenanting, of theii ov»-n devis-
ing ; which naturally tends to make common people,
who generally form their sentiments more from com-
monly received customs, than doctrinal instructions,
to imagine that none must come there but such as
are well satisfied of their gracious state. Jeroboam's
sinful conduct was often stigmatized, many genera-
tions after his death, by the remark that Israel con-
tinued to w&lk in the ways of Jerolx)am the son of
Nabat, who made Israel to sin. And this practice of
neglecting to attend on this ordinance, and of exclu-
ding the>ii>fant seed of the church from the privile-

g25

ges of its communion, cannot be justified by the ex-
ample of the church, of a thousand years continu-
ance, through the ages of popish darkness,

I am sensible what I am here pleading for, will
have to combat with abundance of popular prejudice.
For I have found it not an easy thing to bring my
own mind fully to give in to the conviction of the
light of truth, in opposition to tlie prejudices and pre-
possessions which 1 have labored under. But if peo-
ple would be persuaded to look candidly into the mat-
ter, and be willing to be guided only by scripture
light ; I fully believe they would see the reasons I
hav^ offered abundantly su3icient to confirm what I
am pleading for. I have had this matter under close
and serious examination for about fifteen years, in
the most mature part of life ; so that the sentiments
in which I am now settled, cannot be the ebullitions
of youth, nor the dotages of superannuation. And as
I approach towards the verge of life,* I would leave
this as my dying testimony to these churches, of the
absolute necessity of a reformation, that they may en-
joy more of Christ's presence with them. Yet I
have little expectation of success, because I appre-
hend that prophesy is not yet fully accomplished, Rev.
xi. 2. " But the court which is without the temple,
(the external form of the vhible church) leave out,
and measure it not ; for it is given unto the Gentiles j
and the holy city shall they tread under foot forty and
two months."

But it such arguments will not prevail, especially
with such as are already in the church, and laid under
the bonds of the covenant by baptism, to come for-
ward and use the privileges, and take the blessings
v/hich God thus graciously lays before them, they
must even abide the consequences. Yet let me fur-
ther urge this matter with these two considerations.

1 . Consider that the religious exercises observed
by the church, have a natural tendency to promote

* These things were chiefly written when the author wap
between fifty and sixty years of age.

^26

religion in our hearts ; and not only so, but tlicy ai-e
the means which God hath appointed for this very
purpose. The rich grace of God in taking sinners
into a covenant relation to himself, is a persuasive
consideration, and a powerful motive to lead them to
repentance. Thus Moses urgeth this argument upon
the children of Israel. Deut. 15, 16. ** Only the
Lord had a delight in thy fathers to love them, and
he chose their seed after them, even you above all
people, as it is this day. Circumcise therefore the
foreskin of your heart, and be no more stiflP-neckcd."
Our being in covenant not only lays us under strong
obligations to repent, hut it is appointed as a means
to bring us to it. In like manner the apostle also
urgeth tl*e duty of repentance upon the Jews, with
the same argument. Acts iii 19. *< Repent ye
therefore,'* Sec. alled.^ing asuinotiveto it, in the
55ih verse', ^' Ye *are the children of the propliets,
and of tlie covenant which God made \\ith our fa-
thers.'* ' According to this tenor and tendency of the
covenant, the prophet expostulates with tiie ten tribes
ef israeijLiuer they \\?A been for many years as it
were, cast out from the presence of God, in a state
of captivity among the Iieathen. Jer. iii. 1. "They
say, if a man put away his wife, and she go from him
and become another nian^s, slKiU he return unto her
again ? shallnot thiit land be greatly polluted ? But
thou hast played the Irarlot witJi many lovers ; yet
return agcdnto rae, suith the Lord." And in the 14th
verse. " Turn O backsliding children, saith the
Lord, for I am married unto you." And in the 22d
veTso, they are represented as being prevailed upon
to return, and improving their covenant interest in
God, in their prayers, pleading it as an argument for
their recovery and reception, " Retui-n ye backslid
ding children, and I will heal your backslidinpjs : be-
hold, we come unto thee, for thou art the Lord our
God." And God l;ath declared his gracious readiness
to h.irken to the cries of such sinners, bemoaning their
condition. Jer. sixxi. 18. "J have surely iKJard

m

ml

Epiiraim bemoaning himself thus. Thou hast chas-
tised me, and I was chastised, as a bullock unaccus-
tomed to the yoke: turn thou me, and 1 shall be turned ;
for thou art the Lord my God.*' And it is thus the
prophet teacheth us to plead our covenant interest in
God. Isai. Ixiv. 9 " Be not wroth very sore, O Lord,
neither remember iniquity forever : behold, see we
beseech thee, we are all thy people.

Thus the bonds of the covenant of our God being
upon us, very strongly oblige us to repent ; and the
great and undeserved favor ofGod in taking us into cov-
enant, assures us of his gracious readiness to receive
repenting and returning sinners, which greatly tends
to draw us to repentance. And our holding com-
munion with the visible church in gospel ordinances,
is the way to keep up the attention of our mind"; to
divine things, to excite religious aflf'ections in the
heart, and to draw the soul to a cordial compliance
^Tith the way of life. The privileges of ciiurch fel-
lowship have not only a tendency to these things in
their ow:n nature, but they are the appointm.ents of
God for these very purposes : and connected with
them is the promise of the influences of the Holy
Spirit to render them effectual on the heart, for the
production of these effects among the covenant peo-
ple of God, as hus been fully proved. Very strtngly
then do these considerations urge the duty of coming
forward, and improving the piivileges of the church,
upon ail such especially as are laid under the bonds
of the covenant by baptism.

2. Our comhig forward in the improvement of the
privileges of the church, is the way to secure great
privileges and blessings to our children, and to trans-
mit them to rising generations. 11 we desire God
should be our God, and the God of our seed atier us,
We must embrace this covenant in winch this bles-
sing is promised. A regard to our childien's good,
as well as to our own, should influence us in this case.
Inc'eed, to seek the privileges of the covenant mere-
ly for the sake of having our children baptized, (and

i^28

that perhaps chiefly because it is looked upon as re-
putable among men) is not the best of motives ; yea,
such as herein act only from such views, are very
criminal in overlooking motives of the greatest im-
portance, and regarding only the less. But still,
this is a motive which ought to have its due weight
with us, to quicken us to take hold of God*s coven-
ant, and to use diligence and faithfulness in impro-
ving all covenant privileges, that we may transmit
ihem to our children after us ; and in that way, dis-
charge our duty to Christ, as well as to our children,
in contributing our part towards the support, preser-
vation and propagation of his kingdom in the world.
Were it not proper that a regard to the good of our
children should have its influence upon us, inclining
us I'j covenant faithfulness, God would not have so
often used it as an argument with his people, to this
purpose, as we find he has done. Deut. iv. 40. " Thou
Shalt keep therefore his statutes and his command-
ments which 1 command thee this day, that it may
go well with thee, and with thy children after thee."
Deut. v. 29. " O that there were such an heart in
them, that they would fear me, and keep my com-
mandments always, that it might be well with them,
and with their children forever." Deut. xxx. 19. "I
call heaven and earth to record this day against you,
that I have set before you life and death, blessing and
cursing : therefore choose life, that both thou and thy
seed may live." Thus we see God argeth his people
to covenant faithfulness, both for their own sake, and
for the sake of their children. The rich grace of God
manifested in his covenant, by his promise to be our
God, and the God of our seed after us, is an argu-
ment to quicken us to duly which is directly adapted
to move and influence our parental affections, that
every spring of action in our nature may be consecra-
ted to the purpose of religion. Our love to our chil-
dren is thus in^proved by divine wisdom and grace,
to engage us to prize and improve the privileges of
tliis covenant, because we there see that grace is laid

tn beforehand in sloic for them. God hath made
provisiow for them, tl.a: they should be born in his
house, and brout^iU up in his fanriily, under the best
advantages, and fairest prosjjects of obtainin;^ eternal
life. This gives parents a comfortable prospect for
their children. If we view them only as an increase
of sinful men, who come into the world under the
ruins of the fall, v/e shall have such a dark and mel-
ancholy prospect concerning them, as might reason-
ably stifle the desire of having children. But by at-
tending Lo the tenor of the covenant of promise, v/e are
taught to view them in another light, and under an-
other character ; as born under the covenant of grace,
as God's children by adopdon, and as heirs of many
valuable privileges and promises. If they die in
childhood, I know of no reason why we may not sup-
pose it is well with them : or if they live to grow up,
we have grounds of hope they shall reap the benefit
of the privileges of the covenant for their salvation.
The many gracious promises of the covenant are a
strong foundation for the faith of parents to rest upon,
and to improve in their supplication at the throne of
grace for their children These promises liker/ise
aflbrd great encouragement to take special pains in
their education, in hopes that their endeavors to bring
them up in the nurture and admonition of the Lord,
shall not be in vain ; but that, whilst they are endeav-
oring to instruct them, and to lead them forward to
know and acknowledge their covenant God, he will
pour out his spirit upon them in his saving iufiucn-
<:es.

^0

230

THE CONCLUSION.

THE ruin and recovery of man, appear from what
lias been offered, to be properly ascribed to Adam?
and Christ. As Adam was the head and leader of
the apostacy of the human race, so is Christ the head
and author of their recovery. And by attending to
the glorious characters under which the Son of God is
revealed in the gospel, it appears that he stands in
various relations to different denominations of the
<ihildren of men ; and they accordingly are different^
ly interested in him, and receive very different privi-
leges and blessings from him. Christ is in some
sense a covenant head. Savior and Redeemer to the
whole human race ; and they receive from him in
these relations, the present life, with all the comforts
and enjoyments of it. But Christ in all his offices,
is more nearly related to his visible church and cov*
cnant people, than to the rest of the world ; and they
receive from him the more valuable privileges of
divine revelation, with the means of grace, and pe-
culiar advantages for working out their salvation.
And as the Lord Jesus Christ is more nearly related,
and more closely connected with his visible church,
than he is to the rest of mankind ; so he is connect-
ed more closely still to his spiritual body of true be-
lievers, with whom the treaty of peace is happily
concluded, in their being brought to a saving union
with him by faith ; in consequence of which they
have obtained a sure title to eternal life.

Careful inspection into the character and offices of
the Lord Jesus Christ, not only discovers these va-
rious connexions with the different denominations of
mankind ; but we may also here discover him in
some connexions which surpass the human species,
and take in the angelic world ; yea^ the whole sys-
tem of the intellectual creation. For it is declared to
be the good pleasure of God, " That in the dispensa-
4oB of the fulness ©f times, he might gather together

231

in one, all things in Christ, hotli which are in iieav-
cn, and which arc o!i earth/' Eph. i. 10.

It evidently appears in the gospel plan, tlrat the
saibty, blesoedneiis and y;lory of men, conoiot in, and
flow out from their union with the blessed God ; a
foundation for which is laid in the union of the divine
and human nature in the Son of God. And as the
safety, glory and blessedness of men consist in this>
so this must also necessarily be the case with the
whole intelligent created system, so far as we are
able to judge of it : union with their Creator seems
necessary in the nature of things, to their safely and
blessedness. And the Son of God appears plainly
pointed out, as the person in and by whom this union
io accomplished. He seems to be the Mediator of
access to God, and of divine communications from
him, even to the angels of light, who are gathered to-
gether into one, in iiim, as well as to the children of
men. Indeed, the tenor and form of the uuion of the
angelic world with the Son of God, is not so express-
ly set forth in the gospel, as is that of mankind ; doubt-
less there may be a great variety with respect to
that, among the different ranks of beings; but that
they are somehow united to Christ, and to God thro'
liim, is manifestly a doctrine taught in the gospel,
Tiiis is represented in forecited Eph. i. 10, where
we are told of the purpose of God " to gather to-
tjcthcr in one, all things in Christ." And of the like
Import is that in the 20 — 23d verses, where we are
told that " God raised him from the dead, and set
him at his own right hand in the heavenly places, far
above all principality, and power, and might, and do-
minion, and every name that is named, not only in
this world, but also in that which is to come : and
hath put all things under his feet, and gave him to be
head overall tilings to his church, which is his body,
the fulness of hitn that lilieth all in all. Eph. iv. 10.
^^ He that descended is the same that also ascended
wp fir above all heavens, that he might fill all things."
Philip, ri. 9, 10, 11. *' Wherefore God also hatk

-232

Xiighly exalted him, and given him a name which is
above every name ; that at tl^e name of Jesus every
knee should bov/, of things in heaven, and things on
earth, and tilings under the earth ; and that every
tongue should confess, that Jesus Christ is Lord, to
the glory of God the Father." Colos. i. 15, 16, 17,
"Who is the image of the invisible God, the first
born of every creature : for by him \vere all things
created that are in heaven, and that are in earth, visi-
ble and invisible, whether they be thrones, or domin-
ions, or principalities, or powers : all things were
created by him and for him ; and h-e is before all
things and by him all things consist." And verse,
20. '* By him to reconcile all things to himself,
by him, I say, whether they be things in heaven,
or things in' earth." lieb'. i. 2, 2. '' Hath in
these last days spoken unto us by his son, ^vhom he
hath j^ppointed heir of all things, by whom also he
made the worlds. Who being the brightness of his
glory, and the express image of his person, and up-
holding all things by the word of his pov/er."

Thus V. e have the apostolic representation of ihis
v»'onderful and glorious connexdon and union of the
"Vi hole intelligent system with our exalted Savior, who
is the mysterious person in whom the whole intelli-
gent creation are united to God as the foundation of
their safety and blessedness. How the Creator and
the creature, between whose natures there is such an
infinite distance, shall be brought into a state of such
a close and intimate union as should be an effectual
security of safety, and source of blessedness to the
creature, is beyond finite understanding to discover.
And that the son of God, who is our Redeemer
should be the person, in and by whom this union with
God, of all rational, created beings, should be brouglit
about, should render him glorious in our eyes, and
precious to our heaits.

And if such a Mediator of access to God is, in the
nature of things, necessary to fill up that infinite dis-
tance between the Creator and the creature, and bring
about that union of the creature lo God which is ec-

133

^css3ry to ujeir safety and blessedness, as is clearly^
intimated and implied in the foregoing g-lorious and
exalted character of the Son of God ; it will be neces-
sary to allow, that the case of Adam, in the state in
which he was created, did require such a Mediator,
as well as the rest of the intelligent creation ; and that
the discovery of the Son of God in this character, wus
included in that covenant dispensation which he was
placed under. The record which Moses hath made
of this first covenant dispensation is so very concise,
that we are unable positively to say whether it con-
tained any disicovery of such a Mediator, or not : yet
there are some tlungs in the sacred scripture, (as 1
shall show presently,) referring to that dispensation^
which very naturally intimate such a discovery as be-
ing contained in it. Indeed, if the Sonol God was re-
vended to Adam in the first covenant, as a Mediator of
access to God ; yet we cannot suppose him to be then
revealed in such a character, clothed with such ofTi-
ces, and having such work assigned him, as were af-
lervi'ard r.ecessary to his redeeming fallen, sinful man.
These things became necessary to him that he might
save sinners. But Adam might see the necessity of a
Mediator of access to God, although his then present
^tate did not require a Mediator wiih such characters
as were necessary to save from sin. Tlie Son of God
is SLiid to be, " The brightness of the Father's glory,
and the express image of his person :" but 1 cannot
see how he should acquire such a character by his in-
carnation and sufferings : doubtless this character be-
longed to him before he was manifested in the llesh.
His glory was eclipsed, or as it were, veiled, v/hen
he took flesh upon him. But when he was about to
finish the scene of his humiliation, we find him pray-
ing to be restored to the glory which he had with the
Father before the world was. John xvii. 5. Which glo-
ry, it is natural for us to miderstand to be that, on ac-
count of which he is said to be the brightness of the
Father's glory^ and express image of his person.
Perhaps, no created mind was capable to discovei' the
90^

234

tincreated glory of the deity, and obtain the vital knowl-
edge of, and union to him, without such a mirror, or
Mediator of access.

The introduction of moi^al evil into the system has
been supposed by some, to be necessary to the full
display of the divine glory : but of this, I can see no
necessity. _ I grant, the glory of God in pardoning
sin, never could have been manifested by any exerci-
ses of it, if there never had been any sin to pardon.
But to infer from this, the necessity of introducing
ain ; and even to impute its production to the divine
agency, is a very lold assertion, which, instead of ex-
alting, doth greatly debase the divine character. For
it is a very puerile exploit to make a noble machine,
and then throw it into confusion, for the sake of shew-
ing one's dexterity in reducing it again to order^
JVone but a madman ivill cast about Jire-brands^ ar^
roivs and death ; a?id say, a?n I not in sjiort ?

It is not the introduction of moral evil ; but the mys-
terious union of the created and uncreated nature in
the person of the Son of God, that is the de ^ice of di-
vine wisdom to enable created intelligences to behold
the glory of the God-head : which might have as well
been brought about, if sin had never taken place in
the system ; and which was most probably the case
before sin, or even any creature existed, except he
who was the beginning of the creation of God. I see
not why the introduction of moral evil may not be sat-
isfactorily accounted for, from the necessarily limited
and mutable nature of created beings ; especially
when such are put into a state of trial, which necessa-
rily implies a possibility of sinning, because without
a possibility of it there could be no trial of the obe-
dience of the creature. When Adam was set a pro-
bationer under the first covenant, his security a-
gainst sinning must be the strength and stability
of his own nature : otherwise his fidelity would not
have been tried. In like manner also when the Son
of God stood a probationer under the second covenant,
there was no security that he should not sin, but what
arose from his own divine strength and immutability-

t

235

There was nothing in the constitation he was ui:-
der, nor in the nature or circumstances of his trials, to
prevent it. But mere created nature must nece^ sari-
ly be liable to sin when put into a state of probduo.i.
These remarks show there is no need of supposing
the divine agency in bringing moral evil into the
system. And although the wisdom and goodness of
God appear in overruling sin, and bringing good ' ut
Oi evil ; yet tills not at all implies any necessity of in-
troducing sin. that the glory of God might be made
manifest.

What would have been the case if sin had never
been committed, is a matter of which we are very in-
competent judges. For the discoveries which God
liath been pleased to make of himself to us, are such
as are suitable to be made to such creatures as we
are, in our present state ; \vhich are sufficient to ena^
ble us to obtain the saving knowledge of himself ; but
Vv'hether his glory would n©t have beer, as' fully dis-
played, if sin had never been committed, is what we
cannot determine. This hov/ever we may see, that
God hath wisely suited the dispensadon of his grace
to the needy circumstances of fallen man ; ttie pecu-
liar excellency of which is the method thereby Ldd
open for our being brought into such a state of union
to Christ, and to God through him, as will be an effec-
tual security of our glory, blessedness, and everlasting
safety. Indeed, the first covenant was equitable, wise
and gracious ; and the only objection we cun have against
it, with any color of plausibility, was God's including
Adam's seed widi him, whereby they should be liable
to ruin by his misconduct. But tins objecuon is, in a
great measure, removed by this consideration That
if the curse of the &rst covenant had been executed
upon him according to the tenor of the covenant, he
never would have hud any seed actually existing, to
be involved in ruin by it. And when we consider that
the safety, glory and blessedness of the creature con-
sist in, or result from union with God ; it may sug-
gest the proper i'eason of tbe divine proueaure, and
20**

236

sliow the necessity of constituting such a union be-
tween Adam and his natural seed. For in the second
covenant, we very readily see a necessity of our being
United to our new covenant head, that he might bring
us to God. And we have reason to suppose there
was the same necessity of our being in a state of
union with our covenant head in the first covenant.
We find it is now, the plainly revealed purpose of God,
to gather together in one, all things in Christ, both
which are in heaven, and which are on earth ; doubtless
because the case of created nature requires such a Me-
diator of access to God, in order to communion with
himt and the participation of complete blesssdness in
the transcendent perfections of the uncreated God-
head. And if this is the case, as it appears to be from
tiie best light we can get in the matter, it must be
conceded that this Son of God, this Mediator of access
to God, was necessary to man, in his first estate, and
that the revelation of it was made to Adam in the
covenant made with him. And this will give us
great reason to conclude, the union constituted be-
tween Adam and his seed, in the first covenant, was
a wise, and even necessary appointment for bring-
ing about our necessary union with God, through
this Mediator of access, if Adam had preserved his
integrity; but through his failure, this union brought
on our riiin.

With respect to the necessity and usefulness of
that federal union which God ordained in the first co-
•f enant, between Adam and his seed, something may
be argued from the natural union which subsists
among them. It was equally easy to almighty power
o have made each individual of the human race, at
the same time, and in the same manner as he did
Adam ; in which case, there would have been no na-
tural union among them. But we see, unerring wis-
dom judged it best that mankind should come into
existence in a state of natural union, by the course of
ordinary generation. And as to the state of mankind
tn thia world, much of the wisdom and goodness of

%?od appears in it, in that this natural unioa maay ways
serves to promote our usefuhiess, and to add to the
delight and satisfaction of life And the nature of man
requires a moral, as well as a natural union among;
them. This appears not only from our need of mu-
tual protection and defence, in our present fallen
state ; but also from the sociable tendency of our na-
ture in its prin itive state. But it is evident, God, in
the formation of our nature, and in ordering our con-
dition, had a higher and more noble end in vie^v,
than any thing of a Nvorldly nature ; even our union to
and communion with himself. And this natural any
moral union which is so conducive to our present hap-
piness, we have reason to suppose, was equally adapt-
ed to serve and promote our better and more noble
end. Nor is this a mere rational conjecture, but it is
much countenanced by divine revelation. This is
not a little countenanced by the manifest necessity
of our being united to our new covenant head, which
strongly implies, there was a like necessity of our
union with the first Adam, in order to our commun-
ion with God. That our natural union was intended
to subserve this purpose is plainly contained in the
reason which the prophet assigns \Vhy God made but
one at first, to be the root of mankind, and chose this
Sutural union, in the course of ordinary generation, as
the method to bring us into existence. Mai. ii. 15,
*' And did he not make one ? Yet had he the residue
of the spirit : and wherefore one ? That he might
seek a Godly seed.** I am sensible the prophet men-
tions this, to bear testiniony against the practice of
putting away their wives : but the truth here laid
down, from which he takes his argument, equally fa-
vors the point under consideration, and clearly shows
the reason of the divine appointment of the course of
ordinary generation, was a view at promoting godli-
ness. And that our moral as well as our natural un-
ion was originally intended for the same purpose, is
confirmed by the apostle in his styling Adam a figure
of Ghri-st. Rom. t. 1 4, It h certain our union with

238

i*.c second Adam, the Lord Jesus Christ, is in order
to our life ; and therefore, according to this figure,
our union to the first Adam was intended for the
same purpose. And it is further to be observed in
in this representation, that the apostle speaks of Adam
in his primitive state, when the first covenant was
made with him, and therein represents him as a fig«^
lire of Christ. But it is not easy to see how he could
then be a figure of Christ, in the character of a Sav-
ior of sinners ; because there was no apparent room
before the fall, for his coming in such a character.
It therefore seems necessary we should view Adam^
as he was the head of mankind in the first covenant,
to be figurative of the Son of God in his character of
a Mediator ©f access. And if, in the first dispensa-
tion, Adam was intended to be thus figurative of the
Son of God, it will follow, that there was then a reve-
lation of him in that character, made to our first pa-
rents in that covenant. Indeed, after the fall, there
were given many figures, types and shadov/s of
Christ in the character of a Mediator of reconciliation
for the redemption of sinners. But how the Son of
God could be figuratively represented by Adam inf
the first covenant, before the fall, as a Redeemer o
sinners, has been a knot too hard to be untied by any
that have taken in hand to write upon the types, in
any consistent manner. It is therefore here strongly
implied, that Christ was revealed to Adam in the
first covenant, in the character of a Mediator of ac-
cess to God ; and that the union which God had or-
dained between him and his seed, in that dispensa-
tion, was appointed to be a means of securing their
vital union to God through that Mediator.

The same may be likewise inferred from the rep-
resentation of the tree of life, as being figurative of
Christ. Rev. xxii. 2, The tree of life certainly be-
longed to the first covenant, before there was any ap-
parent room for the coming of Christ, in the charac-
ter of a Redeemer of sinners : but it might be then
properly ordained to point to him in the character of

^39

a Mediator oracces3 to God, and was therefore prop-
el iy a sacrarnciital test of obedience, in the first cov-
enant, to Adam and his seed.

It may be objected to these thinj>s, that whatever
difficulty mc;y attend our viewing Adaui in the first
covenant, as a type of Christ ; yet when the apostle
styles him a figure of him tiiat wv.s to come, he plain-
ly alludes to his coming in the flesh, in the character
cf a Redeemer of sinners. But to this it may be an-
swered, the character given of Christ in the gospel,,
includes the character of a Mediator of access to God,
as well as that of a Redeemer of sinners ; and it docs
not appear the a])ostle meart to represent Christ as
figured forth in Adam, in any other character than
that of a Mcd'.ator of access ; which he might very
consistently impro^-'j for our instruction in the know-
ledge of Christ under the gospel, although that fig-
ure might properly belong to the first covenant.

Upon the whole tiien, vre have great reason to con-
clude, the Son of God was revealed to Adam in the
first covenant, in the character of a Mediator of ac-
cess to God for mankind ; and that the covenant un-
ion then ordidned between him and his seed had a di-
rect reference to this Medidtor of access, and was a
necessary means of securing both to Adam, and to
his seed, that union to God, and communion with
him, so necessary to the well being of mankind. For
although it does not now appear to us, hov/that union
with Adam was to have operated under tlie first cov-
enant, for securing our vital union widi God, in so
plciin a light as we now sec how our union wiih Christ
will answer this important purpose ; yet we have
reason to conclude that ail the obscurity in these
things, is because the way of life in the first covenant
is not so fully revealed to us in the word of God, as is
the way of life provided for us in the new covenant.

When Adam fell, God saw fit not to cut off the
•whole human race by executmg the curse of the first
covenant ; but thereupon brought in the covenant of
^race, wherein his eternal Son, who before was a

!VIediator of access to God for the whole intelligent
system, was appointed to become incarnate, and be
also a Mediator of reconciliation for fallen man j
whereby there was made room for the seed of Adam
to be born into a state of probation under the covenant
of grace. If therefore any will find fault with the
procedure of God with man, either in the first or
second covenant, it Uiost certainly is because of their
own ignorance of the true state of the case. For if
the first covenanl with Adam had been as fully laid
open to our view in tlic wurd of God, as is the second
covenant with Christ, we should doubtless sec that
the first covenant was truly holy, just and good, as
Well as the second. As it was the mediation of
Christ which prevented the cr.rse of the first coven-
ant from taking place upon Adaui in the day that he
sinned, and made way for his seed to be born into the
world, and stand probationers under the covenant of
grace ; therefore if we at all find fault with the v/ays
of God, it must be for putting us into a state of trial
under such a wise and gracious dispensation as is that
of the covenant of grace.

Accordingly we find mankind often complaining
that God nov/ requires a compliance with such terms
for which fallen man basnet in himself sufficient abil-
ity. If man in his fallen state, had sufficient ability
in himself to close with the terms of reconciliation
appointed in the new covenant, it seems that all their
objections would be answered. But inasmuch as
they are dead in sin, without strength, and are de-
pendent upon the sovereign grace of God for that as-
sistance which shall enable them to believe to the
saving of the soul, they think they have reason to
complain.

But let us view the matter according to the prece-
ding representation of the ruin and recovery of man.
It is true, man, by the breach of the first covenant,
was totally ruinedj cut off from ail interest in God,
and access to him, from all moral dependence upon
him, and from all enjoyment of him. i3ut the impas:'

Ml

sibility fallen man was under of access to God in these
Respects, is manifestly removed by the introduction
of the covenant of grace. And as to the prospect
which the sinner has, of obtaining a saving interest
in Jesus Christ, notwithstanding the impotence of his
fallen state, there is no reason to murmur and com-
plain. For I will just mention several things, the
truth of which appears fiom what has been already
offered ; which serve to display the excellency of our
present state of trial under the dispensation of the
covenant of grace.

One peculiar excellency of the covenant of grace
is its containing provision for the pardon of sin. In
the first covenant made with Adam, there was no
room for pardon : but the first sin was effectually
ruinous and decisive of his state. But in the cove-
nant of grace there is rich provision made for the par-
don of many sins ; yea, even the chief of sinners have
the hope of pardon and salvation set before them.
This is a very eligible circumstance in our present
state, which had no place in the first covenant.

Another peculiar excellency of our present proba-
tion state is the rich and sovereign grace of God free-
ly exercised towards sinners, through the Mediator,
which affords great encouragement and grounds of
hope that we may obtain salvation.

Here we may consider how fair a prospect Adam
had of securing life, when God made the first cove-
nant with him. The test and trial of his obedience
must be owned to be as easy and favorable as could ba
devised ; and he had doubtless sufficient strength ior
the performance of required obedience. Bui then,
it appears that his own created strength and stability
were what he had to depend upon to preserve him
from falling. It is essential to created nature, how
excellent soever the creature is, to be mutable ; but
it is the incommunicable prerogative of the divine na-
ture to be independent and unchangeable. And hovir
much dependence may be put upon the strengh
and stability of a mere creature, even in his best estate

i242

©f innocence and perfection, we may- see in Adaiit.
We indeed, are ready to tliink, that were we in his
cose, we would not ao as he did. But what reason,
have we for it ? He had motives abundantly suffi-
cient, had he duly legarded ihem, to have iiifiuenced
him tofaithfuhiess ; why then should not we be as liable
to fall as he ? It may be said, if the whole human race-
were each of them to stand in such a state of trial, if
some fell, others would take the warning, and avoid sin
which they saw to be so ruinous to others. It might
be so ; but who can say, how many of the human race
would have acted that wise part ? We now sec, that
iTiultitudes are far from taking due warning, by the
miscarriages of others, even in cases wiiere there is
no room to plead inability. And when we consider
how little dependence is to be placed in a mutable
creature ; we shall see, it is far from being evident,
that a greater number would obtain life, were they
placed in such an easy state of trial as Adam was, than
will nov/, in our present state of trial under the cove-
nant of grace.

When we consider that a liab^eness to sin is esseiv-
tial to a state of trial, it will appear, there could not
have been any eifectual security of Adam's persever-
ing in this trial, but by the intei pobiiion of God's sov-
ereign, unpromised grace. And I see not why it may
not be said, that Adam was as really dependent upon
sovereign grace to preserve him from falling, as we
are for our recovery. Yea, and I see not how it is
possible for any creature to be in astateoftriai,inany
circumstances whatever, and not be dependent upon
sovereign free grace, as his only effectual security.
The truth of this is evident not only from the nature
of a state of trial as it necessarily implies a possibility
of sinning; but also from the necessarily c-ependent,
mutable nature of created beings. And t herefore the
dependence of the sinner upon divine sovereignty, in
a state of trial under the covenant of grace, fa* that
help and assistance by which he shall be enabled to
make his caUing and election sure; is upon the whole

^43

little or nothing different from what must necessarily
be the case of a creature in a state of trial under any
constitution whatever.

Dependence on the free and sovereign grace of
God for divine aid to secure our salvation, is evident-
ly our case ; but instead of looking upon it with an
evil eye, v/e have abundant reason to esteem sovereign
grace, as a sovereign good. For the constant repre-
sentation of the sovereignty of God in the great con-
cern of our salvation, which is set before us in the gos-
pel, is not to make void, or ineffectual, the sinner's
endeavors to work out his own salvation : but to
point out a source of hope, help and relief to the guil-
ty, under the most distressing and discouraging cir-
cumstances. I find no other representation of our
dependence upon the sovereign pleasure of God, in
the matter of our salvation, than there is in all other
affairs of life. It is in God we live, move, and havfj
our being. It is the blessing of God that maketh
rich. We can till our land, and cast in the seed ; but
it is the blessing of God that gives us the harvest.
We can also attend on the means of grace ; but it is
the blessing of God that gives them an effectual and
saving influence on the heart : we are as dependent
on divine sovereignty in the one case, as in the other :
and there is the same necessity of attending upon,
and improving the means of grace, to obtain our sal-
vation ; as there is of improving the means of provi-
dence to obtain the good things of this life. The
truth of these remarks I take to be evident from the
comparisons of things temporal with things spiritual
which so often occur in the scripture ; particularly
in I Corinth, iii. 6. " I have planted, Apollos water-
ed ; but God gave the increase." These v.ords of
the apostle must be allowed to be equally pertinent,
and applicable both to the moral, and the natural
world.

Dependence on the Creator is essential to, and in-
separable from created nature. And the dependence
of the sinner upon sovereign grace in the great con-

>244

&cvn ofsalvciUoPi, is properly called vanirul dc/icndcnce,
Such iherefore as will iind fault with it, are in reali-
ly finding- taiiU thiit they arc made creatures^ and net
Gods: for it is the incommunicable prerot^ulive of
the God^icud to be independent. Moral dependence
is a tenrper of mind that corresponds with our naturijl
dependence ; wherein the soul feels its own depen-
dence on God, with approbation and complacency,
v/ith suitable exercises ot heart toward him. This
moral dependence, I have shown to be a very materi-
al property of that original conformity to God, in
which that divide image wherein man was created*
did consist. This dependence was blotted out of the-
hearthy the apostacy : but it again takes place in the
soul, in its restoration to the divine image. This
doctrine of the gospel therefore wluch tcacheth the
necessary dependence of the sinner upon the sove-
1 ;;;ign grace of God, for needed divine influences, is
wisely suited, and naturally tends to produce in us a
feeling- sense of our natural dependence ; and in that
way, to v/ork in our hearts that temper of moral de-
pendence which is such a material part of the divine
iniage. But all such representations of things as
tend to prejudice the mind against, and to take off the
attention from this dependence upoTi free and sovereign
grace, do, so far as tiieir influence prevails, oppose
the reconciliation of the heart to God, and the recovery
of the soul to the divine image. The satisfaction
Yvith which a believing soul, in the lively exercises of
faith, feels its natural dependence, and exercises mor-
al dependence, upon God, clearly shows that those
gloomy and desponding apprehensions that arise in
the sinner respecting his dependence on the Creator,
arise not from any just ground of objection that he can
have of it, but are wholly owing to his unacquainted-
ness with God's character, and the want of a right
temper of mind towards him. Upon the whole then
whenvve consider the unsearchable riches of di' ino
grace towards the sinful chiklreii of men, in providing
such a glorious JScivior, in setting up his church in the

245

world, giving to it such a coinplclc rcvclaiion which is
able to make us wise lo salvation, instituting; such
spiritual and lieavcnly exercises of relii^ious worship,
promising his divine assistance and the influences of his
Holy Spirit with his church, and institutions, to ren-
der them effectual for the salvation of his people ;
and that by these things, Christ as a mighty and all
sufficient Mediator of the new covenant, is carrying
on a treaty of peace and reconciliation with God
among the sinful children of men ; I say, when we
consider these blessings, we see abundant reason to
bless God for the uniearchuble riches of his grace ;
in setting before us such a fair and glorious prospect
of obtaining eternal life ; and notwithstanding the
impotence of our fallen state, must acknowledge, that
if we come short of it the fault will be wholly our
own.

God manifestly dealt very graciously with Adam
in making the first covenant with him ; and he
thereby had a much fairer prospect of life than
he would have had if he had stood under the Ijw^ of
his creation. And if the state and circumstances
of oar present probation under the glorious Mediator
of the new covenant be but f:tir)y viewed ; it will a]>
pear that our prospect of obtaining salvation ; provi-
ded we would labor for that meat which v.ill endure
unto everlasting life, with equal diligence as we do
for that which perisheth ; is little or nothing short of
that prospect which was set before Adam of obtaining
his immortality, notwithstanding all the impotence »t
our fallen state. In Adam's case under the first
covenant, any rational mind would have judged, ante-
cedent to his fall that the prospect of his stand-
ing, compared to his falling, was perhaps, ten thou-
sand to one ; yet we see he fell. So when we consider
the rich provision uivine grace has made for the re-
covery and salvation of sinners, wc should jude'-e con-
cerning all such as live under gospel light, a?id enjoy
gospel privileges, that the prospect of their ob-
taining^ salvation stands unspeakably greater th^n

246

pt their coming short of it ; were it not ibr whatt
we daily see amonij mankind, of their sloth,
carelessness, carnality, and voluntary yielding- them-
selves up to the government of their own lusts; in
opposition to the dictates of reason, the remonstrances
of conscience and the plain and frequent warnings of
God's vi^ord and providence. " And now, O inhabi-
tants of Jerusalem, and thou of Judah, judge, I
pray you, betwixt mc and my vineyard. What could
have l)eea done more to my vineyard that 1 have not
done in if. ? Wherefore, when 1 'ooked that it should
bring iOi-th :grc'peiij brought it fbit:i wikl grapes ':"

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