Edwards's OPPOSERS say, that NO MAN is to be admitted, who does not profess his hearty belief of the gospel, and the earnest and sincere purpose of his heart, so far as he knows it, to obey all God's commands, and keep his coVENANT? NONE, who do not make as full and EXPRESS a profession as the Israelites did, or was ever required by Christ or his apostles, in any instances that can be produced in the bible, of bodies of men or particular persons' admission into visible covenant with God?" He had before spoken of the WORDS which the Israelites used in their entering into covenant with God, p. 5, which must refer to their entering into covenant in the wilderness; for we have no account of any words at all, used by that nation, at their entering into covenant, if not there. And this he sometimes speaks of as the covenant they made, when God took them into covenant, p. 8, 36, 37. And p. 20, he allows that to be an instance of explicit covenanting: But ridicules my pretending to shew, that explicit covenanting was a divine institution for all; when, he says, we have an account of but four instances of any explicit covenanting with God by the Jews, and those on most extraordinary occasions, and by the body of the people. But what matter is it, whether there were four, or but two, or only that one instance in the wilderness? When he himself with such earnestness declares, that all my opposers hold, every man must make as full and express a profession of the covenant as ever, the Israelites did, or was ever required, in any instance that can be produced in the bible, whether of bodies of men or particular persons' admission, &c. If this be so, and what he said before be also true, then all Israel, even every individual person among them, that ever was admitted to the privileges of the church, thoughout all their generations, by his own confession and assertion, did personally make as explicit a profession of the covenant, as the body of the people did in that instance in the wilderness. And not only so, but the same must every individual person do, that ever comes to sacraments, through all ages, to the end of the world. Thus Mr. Williams fights hard to beat down himself. But I will not say in his own language, that in so doing he fights hard to beat down a poor man of straw. VOL. I.

3 F

If any should say, that Mr. Williams, when speaking of an express profession, does not mean a profession in words, but only in actions; such as an outward attendance on ordinances and duties of worship: I answer, if such actions are a profession, yet certainly they are not an express profession; they are no more than an implicit profession. And besides, it is very plain, the profession he speaks of is a verbal profession, or a profession in words. Thus p. 36, when describing the profession which ought to be made, he says, " It is in as strong WORDS. as were used by any whom the apostles admitted." And elsewhere (as was before noted) he often in sists, that a profession should be made in words without any discrimination as to their meaning. Which shews, it is a profession in words that he designs. And although p. 104, he speaks of a performance of the outward duties of morality and worship, as the only way that God ever appointed of making real saintship visible: Yet this is only another instance of his great inconsistence with himself; as appears by what has already been observed,and appears further by this, that when he speaks of a profession of consent to the terms of the covenant, &c. he often speaks of it as a profession which ought to be made in order to admission to these ordinances. (P. 5, 10, 35, 36, 132, and other places.) If so, then how can the attendance itself, on these ordinances of worship, be all the profession which is to be made? Must men first come to ordinances, in order to admission to ordinances! And moreover, Mr. Williams himself distinguishes between engaging and swearing to keep covenant in the public profession, and attending on the ordinances and duties of worship, which he speaks of as be-longing to the fulfilment of the engagement and oath. P. 130. And lastly I would observe, though it could be consistently made out (which it can never be) that Mr. Williams does not mean a professing in words, it would be nothing to the purpose. If it be in words, or in other signs which are equivalent to words and which are a full and express profession (as Mr. Williams says) it is exactly the same thing as to my purpose, and the consequence of the argument, which was, that real godliness must be professed. And indeed this very thing

which I endeavored to prove by all that I said on this head, is expressly, again and again, allowed by Mr. Williams. Yet he makes a great ado, as if there was a vast difference between him and me in this affair of public covenanting with God; and as though my notions of it were very singular, absurd, and mischievous.

II. Mr. Williams says a great deal in opposition to me, to shew that swearing by God's name, swearing to the Lord, and the like, does not mean covenanting with God: But yet in p. 18, in the midst of his earnest dispute against it, he owns it. I mentioned several scripture prophecies, referring to the Gentile converts in the days of the gospel, which foretell that they should swear by God's name, swear to the Lord of Hosts, &c. as a prediction of the Gentiles public covenanting with God; us ing that as one thing which confirmed, that this was commonly the meaning of such phrases in the Old Testament. But Mr. Williams despises my interpretation of these prophecies, and my argument from them. Nevertheless, in his reply, he owns the very thing: He in effect owns, that entering into covenant, and owning the covenant is what is meant by these prophecies; mentioning this, plainly with approbation, as the universal sense of protestant commentators. His words are, p. 18. "As to all these prophecies, which Mr. Edwards has quoted, referring to the Gentiles, and their swearing by the name of the Lord, the sense of protestant commentators upon them, I think, universally is, that when the gentiles, in God's appointed time, should be brought into covenant with God, it should be as the Jews were, by being persuaded to consent to the terms of the covenant of grace, and engaging themselves to God, to be faithful to him, and keep covenant with him. He who heartily consents to the terms of the covenant of grace, gives up himself to the Lord, gives the hand to the Lord, engages to own and serve him; which is the thing signified in all those metaphorical phrases, which describe or point out this event, in the Old Testament language."

III. Mr. Williams in these last cited words, explains the phrase of giving the hand to the Lord, as signifying engaging themselves to God in covenant, and consenting to the terms of the

covenant (as the reader sees) and yet in the next page but two, he contemns and utterly disallows my interpreting the same phrase in the same manner. Mr. Williams says, p. 21. "As to the words of Hezekiah, when he called the Israelites to the passover, bidding them yield or give the hand to the Lord; and in Ezra, they gave the hand to put away their wives; which he thinks to be an Hebrew phrase for entering into covenant, it carries its own confutation with it."

IV. Mr. Williams often speaks of the professions made by the ancient Israelites and Jewish Christians, when they entered into covenant,and were admitted into the Church. Whereas, according to the doctrine of the same author, in the same book, we have no account of any profession made by either, on any such occasion. For he insists, that the children of such as are in covenant, are born in covenant; and are not admitted into covenant any otherwise than as they were seminally in their ancestors; and that the profession of their ancestors, at the head of the covenant line, is that individual profession, which brings them into covenant. His words are p. 135, 136, "It is one and the same individual profession and engagement, which brings them and their children into covenant. And if there is one instance in the bible, where God ever took any man into covenant, and not his children at the same time, I should be glad to see it. It is by virtue of their being in covenant, that they have a right to the seals. And if these children are not cast out of covenant by God, their children have as good a right to the seals as they had. It is God's will, that his mark and seal should be set upon them, AND THEIR CHILDREN, AND THEIR CHILDREN FOREVER, until God casts them out of covenant. It is certain, they have an interest in the covenant, and they have a right to the privileges of the covenant, so long as they remain in covenant; and that is until God cuts them off, and casts them out."

And accordingly he supposes John the Baptist never inquired into the doctrinal knowledge of those he baptized, because they were already in covenant with God, and members of his visible church, and not yet turned out: And he suggests, that John knew many of them not to be of a good moral char

acter. P. 98. So he largely insists, that the three thousand Jews and proselytes that the apostles baptized, Acts ii. were not taken into covenant, but only continued in covenant. P. 46, 47. So he supposes the Eunuch, before Philip baptized him, was a member of the church, and in covenant with God. P. 50. Though he inconsistently mentions those same persons in the 2d of Acts, and the Eunuch, as admitted into the church by the apostles, and primitive ministers, p. 9, 10, 59. And so p. 8, 26, he mentions God's taking all Israel into covenant : He mentions the profession which the Iraelites made, p. 25, and p. 5, he speaks of the words which the Israelites used, in their entering into covenant with God. And p. 36, 37, he speaks of their profession in Moses's time, which God trusted so far as to admit them into covenant. Whereas indeed, according to Mr. Williams, they were not taken in, nor did they enter into covenant, neither in the plains of Moab, nor at mount Sinai. He says expressly, that they were in covenant before that time, when in Egypt, being taken in their ancestors, Abraham, Isaac, and Jacob, p. 91. But then we read of no words, that those patriarchs used at their entering into covenant. And it will undoubtedly follow, on Mr. Williams's principles, that we must go further back still for Israel's being taken into covenant; we must go up even to Adam himself, the first father of mankind, who was visibly in covenant, and so his posterity, in the line of Noah's ancestors, without the line's being broken by a visible cutting off, and casting out by God, as we have all reason to suppose. And after the flood, we have reason to think, God had a covenant race continued in Shem's posterity, especially in the line of Abraham's ancestors. And though Terah, Abraham's Father, was tainted with the then prevailing idolatry; yet there is no appearance of the line's being then cut off, in the way Mr. Williams speaks of, by God's visibly casting him out. On the contrary, God took a special, fatherly care of him and his children, in bringing them from Ur of the Chaldees, the land of graven images, to Haran. Gen. xi. 31. And God is called the God of the father of Abraham and Nahor, that is, the God of Terah. Gen. xxxi. 53. And if it be said, that in Abraham began a new dispensation of the