matter was publicly controverted between him and Dr. Increase Mather, of Boston. However, through Mr. Stoddard's great influence over the people at Northampton, it was introduced there, though not without opposition; by degrees it spread very much among ministers and people in that county, and in other parts of New England. Mr. Edwards had some hesitation about this matter when he first settled at Northampton, but did not receive such a degree of conviction, as to prevent his adopting it with a good conscience, for some years. But at length his doubts increased, which put him upon examining it thoroughly, by searching the scripture, and reading such books as were written on the subject. The result was a full conviction that it was wrong, and that he could not retain the practice with a good conscience. He was fully convinced, that to be a visible christian was to put on the visibility or appearance of a real christian; that the profession of christianity was a profession of that wherein real christianity consists; and therefore, that no person who rejected

Christ in his heart, could make such a profession consistently with truth. And as the ordinance of the Lord's supper was instituted for none but visible professing christians, none but those who are real christians have a right in the sight of God to come to that ordinance: and consequently, that none ought to be admitted thereto, who do not make a profession of real christianity, and so be received in a judgment of charity as true friends to Jesus Christ.*

*They who have a desire more fully to understand this controversy, may do it by reading what Mr. Edwards wrote on the occasion, in order to explain and vindicate his principles; together with the Rev. Solomon Williams's answer, and Mr. Edwards's reply to him.

This important subject is so ably discussed by Dr. Williams, in a note appended to the last-mentioned publication, that the editor cannot refrain from inserting it.

"Much of this controversy, which was agitated with great warmth in the American churches, and which is not unfrequently started among congregational churches in Great Britain, seems to originate in the want of clearly stating the scriptural design of entering into full communion. If this be not previously settled, there is but little hope of a satisfactory adjustment. Without entering here into the minutia of proofs, the following particulars are submitted to the reader's consideration, as probably calculated to aid his inquiries.

When Mr. Edwards's sentiments were known, (in the spring of the year 1744,) it

"1. The chief end of every human society, as well as of every intelligent being, ought to be this, viz. To glorify God, or to represent him as glorious in all his perfections and ways. No human society, of whatever kind, is exempt from this obligation. For a society is only an aggregate of individuals; and as every individual is obliged to do this in all his actions, he is therefore thus obliged in his social capacity. This obligation arises from the respective natures of God and the creature, and it is clearly enjoined in the holy scriptures. Whatsoever ye do, do all to the glory of God.'-But,

"2. The distinguishing subordinate end or special design of any society, must designate its peculiar nature, whereby it is best adapted to promote that end. Though every society is bound to seek the one chief end, yet every social union is not adapted to answer all social ends. Societies of a religious, moral, charitable, scientific, or political design, must have members of a corresponding character, otherwise the proposed end cannot be answered. The qualifications of the members must have an aptitude to promote the design.

"3. The distinguishing design of a society denominated a church, evidently is to promote religion. Numbers are united by divine appointment, to maintain religion-to exhibit before the world real Christianity-to encourage those who seek the right way-to edify one another-and the like. Such particulars we gather from the sacred scriptures. Striving together for the faith of the gospel.'— That ye may be blameless and harmless, the sons of God (resembling him) without rebuke (or, cause of rebuke) in the midst of a crooked and perverse nation, among whom

G

gave great offence, and the town was put into a great ferment; and before he was

ye shine as lights in the world, holding forth the word of life.’—A church of Christ is appointed to shine in a dark world, to be blameless and harmless among the crooked and perverse, to imitate God, as far as practicable, while among the children of the wicked one, to give no offence to those who are without or those who are within the church, to hold forth, and hold fast, the word of life, by doctrine, by discipline, and by practice. 'Him that is weak in the faith receive you, but not to doubtful disputations.' Provided a person be desirous of Christian fellowship, and is possessed of so much knowledge, so much experienced efficacy of truth, and so much good conduct, as is calculated to answer, in a prevailing degree, the design of a church being at all formed, let him not be rejected. 'Wherefore comfort yourselves together, and edify one another, even as also ye do! This is done by mutual instructions, exhortations, prayers, and praises; by watchful discipline, and the exercise of religious gifts; by friendly offices, and acts of Christian kindness.

"4. The preceding particulars are produced only as instances; but in order accurately to ascertain the special end of Christian fellowship, in full communion, all the passages contained in the New Testament relating to the subject ought to be included. For until the revealed spccial design for which a church of Christ is instituted be ascertained, it is obviously not possible to ascertain the precise nature of the society, and consequently the qualifications of its members. However,

“5. We will suppose that, by an appeal to all the passages of the New Testament, the precise design is known; from whence the nature of a church is deduced: the ques

heard in his own defence, or it was understood by many what his principles were, the

tion returns, Is there any general rule that may form an invariable standard by which all qualifications of candidates may be measured? There undoubtedly is, for this plain reason, because a church is a society instituted for specific ends, revealed in the New Testament. Now as these ends are matter of divine record, and not of human opinion, the standard is invariable.

"6. We will further suppose, that the general rule, by which to measure qualifications for full communion is, The scriptural design for which a gospel church in full communion is divinely instituted. No party, however they may differ about other things, can object to this rule, with any colour of reason. To deny its claim, they must either subvert the evident principles of all voluntary societies, or else hold, that a Christian church is not iùstituted in the New Testament for any specific end. But this no reasonable person, much less a serious Christian, will maintain. Hence,

"7. Those candidates for full communion; and only those, who are conformed to this rule, are fully qualified. But here it is of essential importance to observe, that though a rule is, and from its very nature must be, fixed and invariable, the qualifications of individuals are variable things, admitting of more or less conformity to it. The conjectures of men, however ingenious and plausible, cannot be admitted as a rule, because they are variable; but the rule must be deduced from the design itself of instituting a church, which is evidently a matter of pure divine pleasure, and which could not be known without a revelation from God. A rule, then, must be sought from the sacred oracles by an induction of particulars relating to the