IT is a memorable Observation, which some of our venerable Fathers in New-England once made by Way of Lamentation, very applicable to the present Day; viz. It was one of the Songs (as the Jewish Masters tell us) in the Feast of Tabernacles▪—Blessed be our Youth, which have not made our old Men ashamed. But alas! we that are old Men, must confess ourselves ashamed, when we see how our Youth have expressed and behaved themselves; and with what Scoffs they have assaulted the Order of the Gospe • in some Things lately published & scattered about the Country. Now if in their Day Scoffers being found assaulting the Order of the Gospel was to them Matter of Lamentation, how much more lamentable is it, that there are to be found in our Day Scoffers among our Youths, scoffing at and assaulting even the Doctrines of the Gospel, and some of the most important Points of Gospel-Truths, treating them with Ridicule, in Discourses printed and scattered about the Country! I am sorry to say it, I think we have a flagrant Instance in the Discourse (not to say Sermon) now to come under our Examination: Where it is very obvious, sundry great Doctrines of the Gospel are exploded and hissed at, the Characters of eminent Men, who have espoused them, are aspersed and contemptuously treated, and as I apprehend, some dangerous Errors asserted, in such a confident Manner, as if we were to be insulted or flouted out of our religious Principles;—as if truly these Churches in New-England had from the Beginning been settled on a wrong Bottom (so have their Religion still to seek) and as if this our Author must be the very Man to open our Eyes and illuminate the Country! Indeed if this Gentleman, or any others, were capable of giving us better Light into divine T •• ths upon Scripture-Authority, I hope none of us would appear so prejudiced in Favour of our own private Sentiments, or of the commonly received Opinions in Religion, as to shut our Eyes against it, or wilfully reject it: But I must freely say, I have little Expectation of that, from One whose first Attempt seems calculated to darken Counsel by Words without true Knowledge, and scatter Darkness rather tha • Light; and tends to obscure, yea even to subvert the Gospel, rather than to establish and explain it; particularly in regard that the main and most essential End of Christ's coming into the World, viz. to make Expiation for Sin, and bring in everlasting Righteousness, is in Effect denied, by an abusive Representation of the grand Design of Christ' • mediatorial Undertaking; as will be seen 〈◊〉 its proper Place, in the Course of these Remarks.

It is not without much Reluctanc • I have 〈◊〉 in this Affair, having waited some Time 〈◊〉 h • p • s to hear of its being undertaken by some better 〈◊〉 : but none appearing (that I was apprized 〈◊〉 , 〈◊〉 I had almost finished what I at first intended) to plead the Cause of Christ publickly against what carries a threatning Aspect, if suffered to pass without Co • troul; therefore with a View to serve the Interest of Christianity in these Churches, and particularly in the Society under my more immediate pastoral Care, by guarding it against the Infection of wild and dangerous Tenets▪ brought so near our Doors, I have thought it my Duty, to set upon a faithful Examination of the Author's Performance referred to.—In doing of which, depending upon divine Grace thro' Christ for Direction and Help, I have resolved to contend earnestly, tho' withal I hope scripturally, for the Faith once delivered to the Saints; even that Faith, which the Churches of the Saints in NEW-ENGLAND have been in the Possession and Profession of, now to the third Generation down from our renowned Ancestors, whom Christ in a distinguishing Manner honoured and made to be the happy Instruments of peopling this Wilderness, of settling Churches here in the true Faith and Order of the Gospel, and in Christian Fellowship together, and of erecting a College, when weak and in an Infant-State, for the educating of Youth in sound Principles and good Literature; that by the Smiles of Heaven on their Endeavours, there might come forth a Succession of learned and godly Ministers, furnished and disposed to feed and lead the Generations rising up after them in the Ways of Truth, both in Doctrine and Worship, in Discipline and in Manners.—And shall we their Posterity, after all the Goodness of God so remarkably experienced for a Series of near a Century and half, give up that Cause, which is not so much our own as it is Christ's?—Surely, if it be given up, whether by Indolency or Treachery, we shall in that Case be justly look'd upon by the Eye of a jealous God, as shamefully degenerated, however noble and right a Seed we sprang from.—To prevent so dreadful a Consequence, I would contribute my best Endeavours; particularly in the present Essay, by way of Remarks (as before hinted) on the Discourse now in View.

In the Prosecution of which Purpose, I shall—

1. Consider the Words of the Text, as they stand connected with the Context; and likewise compare them with parallel Passages of Scripture, both in the old Testament and New.

2. Attempt to remove the Prejudic • s our Author would raise against many sound Protestant Expositors and others, by his harsh and unbecoming personal Reflections upon them, and by his abusive Representations of their Principles, which I shall say something in Vindication of, as it falls in my Way.

3. Shew the Danger of substituting or setting up a Righteousness of our own in the Room or Stead of Christ's Righteousness;—and consider how far our Author is doctrinally faulty, on this Head, in his Discourse.

4. 〈◊〉 whether there is not more of Absurdity and Blasphemy couched in disowning some of the main Ends of CHRIST'S coming into the World, than can be in the pretended Depreciation of moral Virtue.

5. Consider whether the severe Reflections on the Religion of others, insinuated by this Author (particularly in Pages 7th & 8th of his Discourse) are not very justly applicable to his own Religion, as exhibited therein to the World: And also whether the Objections raised in the Close of that Discourse, which he has framed and pretended to answer, do not appear a true and ample Description of the whole of his Performance, notwithstanding all his laboured Solutions.

I. I am to consider the Words of his Text, particularly as they lie in Connection with the Context;—and to compare them with some parallel Passages in Scripture.

H • re, to be distinct,

(1.) I shall consider the Words themselves, and view them in their Relation to the Context; withal taking some Notice of what our Author has advanced in the Discourse before us.

The Text is that Clause in ISAIAH 64. 6.—All our Righteousnesses are as filthy Rags.—Our Author, after running thro' more 〈◊〉 four Pages by Way of Introduction (on several Passages of which I shall take Occasion to make some Remarks, as they may properly fall in under one or other of▪ the Heads propos'd to Consideration) at length comes to his Text; which I shall first give you his Construction of in his own Words, with some Remarks upon it; and then offer my Sentiments upon it, back'd with some Arguments, both from Reason and Revelation.

Our Author having made a long Harangue upon Premises something foreign to the Purpose, at last recollects himself, and returns after a tedious Digression, to his Subject; beginning thus (Page 9.) And [not to forget my Text.]—which peradventure he might have done for the whole Hour, and yet carried on his Discourse with near as much Perti • ence, and Propriety, as it now appears with.—However, let him go on in his own Way.—

He adds, No Passage perhaps in the whole Book of God has been more shamefully perverted, than this I have now chosen to discourse upon: The Words, as they are commonly recei • ed, are a standing Reflection on all Virtue and good Manners; the most effectual Discouragement that could be gi • en to the Practice of Christian Morality, and consequently one of the most fatal Snares that could be laid for the Souls of Men.

A wonderful Flight!—On which I observe, our Author's Design (it seems) being to enlighten the Christian World, and to correct and reform our vulgar Expositors & Preachers, might judge artfully enough, in beginning his Attempt thus, with such swelling Words of Vanity, and of Reproach upon "the Words of his Text as they are commonly received."—And surely, if the Case be as he represents it, it can't be a venial Crime in any, after such fair Warning from our Author, to presume ever again to apply the Words as they are "commonly received."

Now he tells us,—The common Notion of them is, that the Prophet is here giving a just and literal Description of the Righteousness of the Best; while he is only confessing and lamenting the aggravated Sins of the worst of Men.—This his Representation of the Case seems exceptionable enough in both its Parts, as to the Manner of Expression at least: however, I shall not stand to criticize upon Language, or be nice about Words. He further amplifies in stating the Notion commonly received: But miserably misses it, when he says, The best Righteousness has been generally spoken of, as no better a Qualification,—than filtby Rags. —As I shall have Occasion to shew afterwards.

He comes at last (P. 10.) to give us his Judgment concerning the genuine meaning of the Text;—And with the highest Assurance tells us how it is to be understood; designing, it seems, to prevent Expositors and others, for the future, from so "shamefully perverting" this Passage of Scripture▪ and that the Words, as they are commonly received," may no longer be "a standing Reflection on all Virtue and good Manners," or "such a fatal Snare to the Souls of Men."—Thus he declares himself—The true Sense of the Words (as I trust will appear in the Progress of this Discourse) is not, that their Righteousness would have been as filthy Rags, if they had really been a righteous People (the sacred Writer suggests no such thing)—It must therefore be a Matter of great Importance, a Design richly worth our Undertaking, to deliver the Text from this false Gloss, this horrid Abuse that has been put upon it. —

But I doubt, our Author has sadly missed his Aim,—and instead of delivering his Text from a false Gloss, and horrid Abuse, has indeed rather put one upon it himself: as, I am perswaded, will appear in the Sequel of these Remarks.—Whereas this Gentleman has taken Pains to blacken the Character of the Jews, and set it in the most odious Light; I think this injuriously done, and but very little to the Purpose.—That the Jewish Nation, at the Time of Isaiah's Prophecy, had too generally fallen into a State of wosul Degeneracy, I con • ess, is sufficiently evident from Scripture: But that they were so universally ab •• d • ned to such a Degree of Immorality and Wickedness, as they are represented by our Author, I believe wants Proof; and so does his Assertion, that if they had really been a righteous People, their Righteousness would not have been as filthy Rags,—and that the sacred Writer suggests no such Thing. With as much of an Air of Infallibility as this Gentleman here delivers his Opinion, it may possibly before we have done with him, appear, he is under a very gross Mistake; and the Charge of puting a "false Gloss and horrid Abuse on the Text," returns on his own Head

The Decision of this Case is of great, and (as it appears to me) of the last Importance. In order therefore to discover, on which Side of the Question the Truth lies, I shall proceed, as was proposed, to offer some Tho'ts on the Text, and shall soberly deliver my Opinion in the Case, submitting the same to the Correction of Men of better Judgment, than either our Author or I, inModesty can pretend to.

Now that we may come to a clear understanding of the Words of the Text,—All our Righteousnesses are as filthy Rags,—It may be of use to premise the following Considerations:—Namely,

1. That GOD always had, and ever will have a Church in the World; it were easy to prove this: but I suppose it will not be disputed; therefore I need not labour the Point.

2. That the Church of God, under all it's Vicissitudes and Revolutions, in the several Periods of Time, whether under the Patriarchal, or Mosaical, or Christian Constituon, hath always had in it a Number of true Believers in God and in the Messiah.—Even in the darkest and most degenerate Age, there always has been a Remnant according to the Election of Grace, who were Fellow-Citizens with the Saints and of the Houshold of God; tho' sometimes it has been but a small Remnant, and like the Grape-gleanings of the Vintage, as it were one of a City and two of a Tribe: Nevertheless, God, who despises not the Day of small Things, has still owned them for his People, and not forsaken them.—The Name of the Church ever has been▪ and eve • will be that, JEHOVAH S • AMMAH, The Lord is there.—Which is a Consideration, sufficient, I think, to take off the Odium cast on the People of the Jews, by our Author, when he represents them as being in Isaiah's Day the worst of Men, and universally so; or else, he says, their Righteousnesses would not have had the odious Character of filthy Rags applied to them:—whereas, it is evident, the Confession in this Text is the Church's Confession, and this the only Church God had then in the World,—which, as corrupt as the Times may be supposed to have been, yet were called the holy People, the redeemed of the Lord, a City not forsaken, Isai. 62. 12.—Certainly, there was a Number of precious Saints of the most High, then among the Jews; and if so, this destroys the Author's Hypothesis concerning that People, that they were at this Time an abandoned People, utterly destitute of true Righteousness, yea, as the worst of Men, given up to the most detestable Immoralities, and that the whole Design of the sacred Writer is to shew that they had no real true Righteousness.—But to proceed, let it be considered,

3. That under the Church's legal and typical Administration, God put his Prophets, in the Times of their Prophe • ying, into a double Capacity and Trust, wherein they were eminent Types of the great Mediator between God and Men, the Man Christ Jesus, who both mediates with God for his People, and with his People for God. Thus were the Prophets appointed to be God's Mouth to his People, Jer. 15. 19. Thou shalt be my Mouth: and as such they came to the People in the Name of God, under his Authority, and under a like Promise as that made to Moses, Exod. 4. 12. Go, and I will be with thy Mouth, and teach thee what thou shalt say.—They were also the People's Mouth unto God, in a Manner as Aaron was Spokes-man to Moses, ibid. v. 16.—Now under this publick Character we are to consider the Prophet Isaiah, making the Confession in the Text, All our Righteousnesses are as fil •• y Rags. The Prophet here is the Church's Mouth in Prayer; or the Church is by the Prophet offering up her Prayer to God in Faith: petitioning for divine Help against her Adversaries.—It is the Church, I say, that makes this Prayer by the Mouth of the Prophet; and even then the only true Church of God, wherein it must in Reason be supposed, there were others besides the Prophet, and perhaps many, sincere in their Addresses to the Throne of Grace for Salvation in a Time of Need: it was the Prayer of the Upright, the Prayer of Faith; at least, on the Part of the Prophet and many others. Their Petition is urged and enforced by a variety of Pleas, particularly from the Consideration of what God had already done for his People; and they proceed, in the lively Actings of Faith, to express their Acquiescence in God's Promises, not only with Regard to what temporal Good he might in Mercy bestow upon them, but also to the inconceivable Glory he had in Store, prepared for them that wait for him, (v. 4th of the Context) or as the Apostle expounds it, prepared for them that love him. (1 Cor. 29)—Then the Church goes on (v. 5.) to a farther Expression of her Faith, with Regard to the Constancy of God's Mercy—Thou meet • st, or as it may be read, Thou ownest and acceptest, him that rejoyceth and worketh Righteousness, i. e. the same as before described, such as wait for God, or love him; who delight themselves in the Lord, and delight in keeping his Commandments; who rejoyce not in Iniquity, but rejoyce in the Truth, and rejoyce in Hope, while through Faith they are enabled to work Righteousness; who experiencing the Joy 〈◊〉 Faith, have Confidence toward God,—that they shall be saved; as the Church speaks in the Close of this 5th Verse. Nevertheless the Church, as became her, makes a humble Confession of her own Unworthiness, (v. 6.) But we are all as an unclean Thing—How pertinent, seasonable and fit a Confession was this from the Church, when supplicating for Mercy and Grace to help her, when acknowledging former Merci • s, and when acting Faith and Hope in the Promise for further Mercies? On such an Occasion, how meet and becoming was it in the Church and People of God, thus to humble themselves in his Sight, under a Sense of their Uncleanness; and consequently their Unworthiness of the Blessings received or asked at the Hands of a holy God, who knew what sinful Creatures they were? And I would add, that the purest Church that ever was upon Earth, ought and might with the greatest Propriety, even in her purest Times, since Adam's Fall, as an indispensable Duty, confess with Lamentation in the Language of the Church here, We are all as an unclean Thing.—Now if the Fountain be unclean, no Wonder if the Streams are so too. For who can bring a clean Thing out of an unclean? Not one.—How fitly therefore does the Church, conscious of the Imperfections & Corruptions with which the best of her Performances, whether Ceremonial or Moral, were stained, subjoin this further Confession—And all our Righteousnesses are as filthy Rags! A Confession, which the purest Church on Earth may make, with Reference to their purest Righteousnesses, I think, without incurring the Imputation of Absurdity and Blasphemy, in depreciating moral Virtue, with which this Author reproaches such a Construction of the Text; which I think, none da •• deny, except it be such as agree with our Author, who seems to place his whole Dependance on Morality; as will more fully appear, I presume, from the most candid Examination of his Discourse refer'd to.

By our Righteousnesses, we are to understand Works of Righteousness which we have done. The Expression is not to be construed as including that Righteousness which is ours by Imputation, and is the Righteousness of Christ subjectively, described by the Apostle, The Righteousness which is of God by Faith: But it means that Righteousness which is ours by Inherence; yet, as One faith, It does no • mean Righteousness simply considered in the Abstract, but considered in its Subjects;—Creatures morally imperfect, all whose Qualities consequently are so too: Nor does it mean the Principle of Righteousness as infused into Believers by the Holy Spirit, but the Exercise of it, or Works of Righteousness as done by us; and it respects all our own personal Acts of Obedience to God's Commandments, whether respecting Rituals or Morals,—yea, even Gospel-Duties of Faith and Repentance, considered as Actions performed by us.—All our Righteousnesses, the Church confesses, are as filthy Rags. They are so in the Eye of the Law and Justice of God, as considered in themselves, separately from the Righteousness of Christ, which through Grace is imputed to Believers, and in Vertue of which their sincere (tho' imperfect) Duties are acceptable to God.—All our Righteousnesses, viewed as they really be in themselves, in Point of Conformity to the Law of God, are very defective, and in regard of intermixing Sins are much polluted.—The Church's Complaint in the preceeding Words was, We are all as a • unclean Thing;—alluding possibly to the Cry of the Leper under the Ceremonial Law, Unclean, Unclean! (Lev. 13. 45.) And then they further take Shame to themselves, from a Sense of their having nothing of their own that did or could hide their spiritual Nakedness and Uncleanness: Their very Righteousnesses themselves being all but as Rags, yea as filthy Rags. They may be called Rags, as they were so deficient, that they would by no Means serve for a Covering to hide the Shame of their spiritual Nakedness and Uncleanness; scarce so well as the Aprons of Fig-Leaves, • hat Adam and Eve se •• ed together, to cover the Shame of their bodily Nakedness. And they may be called filthy Rags in this Respect, that if Men essayed to cover themselves with their own Righteousnesses, as these were so stained with Mixtures of Sin, they would rather increase their spiritual Uncleanness; at least, the applying them to such a Use, and trusting in them for a Cover to their Uncleanness, would but so much the more contaminate or pollute them in the Sight of a holy God, who is always jealous for the Honour of his Grace, and for the Glory of the Redeem • r, in whom only • e maketh us accepted, and maketh us beautiful thro' his Comeliness put upon us: For it is written in the Prophet, By his Knowledge shall my righteous Serv • nt justify many.—And again, Surely shall one say, In the Lord have I Righteousness and Strength: Even to Him shall Men come—And in the Lord shall all the Seed of Israel be justified and shall glory—And so the Apostle, By the Obedience of One shall many be made righteous.—Even as David also describeth the Blessedness of the Man, to whom God imputeth Righteousness without Works,—saying, Blessed are they whose Iniquities are forgiven, and whose Sins are covered, i. e. hid from the Eye of vindictive Justice;—Not by the poor thin Webb of their own inherent Righteousness, but by the rich Robe of Christ's Righteousness, imputed and received by Faith.—Hence all our Righteousnesses may be said to be as filthy Rags (a most apt and pertinent Comparison) as it stands in Relation to the grand Affair of our Justification before God. Accordingly the Apostle Paul teaches us to reject all Pretences to Justification in God's Sight by our moral Virtues, or personal Righteousnesses of any Kind; all which he excludeth from being the Matter or Ground of our Justification, when he represents every Mouth stopped by what the Law faith, and all the World as become guilty before God; and hence draws that Conclusion, Therefore by the Deeds of the Law there shall no Flesh be justified in his Sight; for by the Law is the Knowledge of Sin, Rom. 3. 19, 20. And then to shew us what it is, that is the true Ground or Matter of our Justification, and how it is to be obtained by us, he adds in the next Verses,—But now the Righteousness of God without the Law is manifested; being witnessed by the Law and the Prophets: even the Righteousness of God, which is by Faith of Jesus Christ, unto all, and upon all them that believe:—being justified freely by his Grace, through the Redemption that is in Christ Jesus,—thro' Faith in his Blood.—Therefore we conclude, that a Man is justified by Faith without the Deeds of the Law. So Chap. 5. 1.—Being justified by Faith, we have Peace with God through our Lord Jesus Christ.—It follows, v. • . Much more then being justified by his Blood, we shall be saved from Wrath through him.—And v. 17. For if by one Man's Offenc • Death reigned by One, much more they which receive abundance of Grace, and of the Gift of Righteousness, shall reign in Life by One, Jesus Christ. The plain Scope of the Apostle is to shew, that the whole and sole Matter of our Justification before God, or our only justifying Righteousness in his Sight, is the Righteousness of Christ, graciously given to us in a Way of Imputation, and received by Faith alone. Hence he calls it the the Gift, the Gift by Grace, which is by one Man,—the free Gift unto Justification, even Justification of Life.—Surely, this Justification is wholly of Grace, and not of Works. It's true, we are said to be justified through Faith, which is an operative Principle; but then it in thro' Faith as uniting us to Christ, and receiving the Atonement; not as working Righteousness, and producing good Works, but as receiving the Gift of Righteousness which is by one Man, Christ Jesus. It is by the Obedience of One, that many are made Righteous▪ It is the Righteousness of One, which is upon all them which believe; and they believe thro' Grace; to them it is given to believe: By Grace ye are saved thro' Faith, and that not of your selves; it is the Gift of God: Not of Works, le • t any Man should boast.—So then it is not of him that willeth, no • of him that runneth; but of God that sheweth Mercy, and that in his infinite Grace, imputeth Righteousness without Works.—What are our best Works, if tried by the Law, which is holy & just, but such as cannot, shall not profit us, in Regard of Justification before God? Surely in compare with that Righteousness which the Law demands▪ All our Righteousnesses are but as filthy Rags.—They are such in compare with the Righteousness of Christ, who was holy, harmless, undefiled;—his Obedience was perfect and spotless, his Blood pure and untainted with Sin: whereas, Corruption cleaves to us, and to our best Performances; so that all our Righteousnesses, compared with Christ's Righteousness, deserve no better Character than this odious one in the Text.—Nay, in compare with the Righteousness of the Saints in Glory, the Righteousnesses of the best Men upon Earth, are but as filthy Rags.

This may suffice for the Illustration of the Text. I would now proceed something further, in viewing the Context.—That it was the Church, and the only one that God had in the World at that Day, which made the humble Confession, we have been considering, may be demonstrated from the repeated Expressions of their Faith in God; not only in Passages preceeding the Text, but in several that follow it, v. 8 & 9. But now, O Lord, thou art our Father: we are the Clay, and thou our Potter, and we are all the Work of thy Hand.—Behold, see, we beseech thee, we are all thy People.—The Prophet here appears plainly addressing the Throne of Grace with a Prayer of Faith, in the Name and Behalf of the Church of God: Nor can it be suppos'd in Reason, but that there was a Remnant of faithful ones at that Day, if we consider that memorable Instance in the Time of Elijah, the Prophet, when the Ten Tribes had revolted to such a Degree, that he made Intercession to God against Israel, and complained as if he were left alone, in the true Worship and Fear of God: But what said the Answer of God unto him? I have reserved to my self sevenThousand Men, who have not bowed the Knee to Baal. (Compare 1 Kin. 19.& Rom. 11.) Now if there was such a Remnant according to the Election of Grace, in that Day of extream Degeneracy in Israel, when they had forsaken God's Covenant, thrown down his Altars, and killed his Prophets, insomuch that Elijah tho't he was the only Man left to serve God; we may reasonably conclude then, That in the Tribe of Judah, who had never been so wholly given to Idolatry, but had the Worship of God always in some Degree kept up among them, there was at least a proportionable Number of sincere Worshippers of God still remaining in this Tribe, and in Isaiah's Time many such among this People; tho' represented by our Author, as an abandoned People, the "worst of Men; wholly given up to the most detestable Wickedness."—But that this is an abusive and injurious Representation, besides what has been already said, I might argue from the Date of Isaiah's Prophecy; the latter Part of which (including the disputed Text) being in the Reign of Hezekiah King of Judah, a pious Prince and a great Reformer; when the good Knowledge of the Lord spread greatly in the Land, and God very signally revived his Work, insomuch that divers even of the other Tribes, not included within Hezekiah's Dominions, we are told, humbled themselves, and came to Jerusalem to keep the Passover, and to see • the Lord God of their Fathers; also in Judah the Hand of God was to give them one Heart to do the Commandment of the King, and of the Princes by the Word of the Lord. (2 Chron. 30. 11, 12.)—And tho' in this good King's Reign, Isaiah prophesied of the Babylonian Captivity, yet we read, Then Hezekiah said to Isaiah, Good is the Word of the Lord which thou hast spoken: He said moreover, For there shall be Peace and Truth in my Days. (Isaiah 39. 8.)—And the Prophet's next Message, in the following Chapter, begins with Words of Consolation, Comfort ye, Comfort ye my People, saith the Lord, speak ye comfortably to Jerusalem, &c.

I have insisted the longer on these Things, to shew, That our Author's Discourse was laid on a wrong Foundation; and, I think, has neither Scripture nor Reason to support the Representation therein made of the Jews, as a wholly abandoned People, at the Time when Isaiah made that Confession in the Text, All our Righteousnesses are as filthy Rags: as also by Consequence to shew, this Character, odious as it is, is justly applicable to the Righteousnesses of the very best of Men, in the Respects which have been mentioned; since, in some such Respects, even the holy Prophet, and godly Hezekiah, and others of the Faithful, in whose Name he spake, did apply this Character to their own Righteousnesses. Upon the whole, I would add,—Was not the Confession in the Text dictated by the holy Spirit, and put into the Prophet's Mouth, by divine Inspiration, for the Church's Use? What Presumption then must it be in any, to find Fault with the Manner of Expression? or with that Construction of it, which supposes it adapted for the Church's Use; not excluding the best of Men from the Use of it? Would to God, there were found among us, even among us, many more, than its to be feared there are, spirited humbly to make this Confession in the Text; and like the Church on this Occasion, drawn off from Dependance on their moral Vertues; and brought to place their whole Confidence in Christ's Righteousness: yet, while renouncing their own Righteousness in the Affair of Justification, not at all abating of their Care to maintain good Works, but still diligently following every good Work, strictly and constantly attending every Duty, whether religious or civil, personal or relative!

(2.) I proceed now to the other Thing proposed under my first general Head of Remarks, which is to produce some parallel Texts of Scripture, and compare them with this Passage in the Prophet.—There are similar Passages enough, both in the Old and New-Testament, to prove, that the Church's Confession here has in Effect ever been, and gives us Reason to think it still is and ever will be, the Language of the Church of God,—All our Righteousnesses are as filthy Rags. And therefore that it's not a Confession peculiarly calculated for that Age wherein it was indited; nor to be confined to that People of the Jews only, as our Author suggests. Indeed I grant, this Confession is not to be found any where else in Scripture, expressed (totidem ver • is) just in so many Words; but it's sufficient if it be there (eodem sensu) implicitly and virtually. It would be almost endless, to cite all the Sayings in the Bible, that carry much the same Sense as this Confession in the Text.—All those Passages may fairly be reduced under this Head, where we find the Saints or Children of God renouncing their own Righteousness, as to any Claim founded upon it, when asking divine Benefits; and where we find them resolving all their Hopes into the Mercy of God; where we find them confessing their Unworthiness, pleading for Pardon of Sin, justifying Providence in afflictive Dispensations, magnifying the divine Grace towards them in favourable Events, deprecating God's entring into a judicial Process, &c.—I shall only mention a few out of the many Instances that might be alledg'd, to my Purpose.—Thus, when this very Prophet, the Penman of the Text, said as in Isai. 6. 5. Wo is me, for I am undone, because I am a Man of unclean Lips, and I dwell in the midst of a People of unclean Lips; for mine Eyes have seen the King, the Lord of Hosts: What does this Confession import, less than that in the controverted Words, All our Righteousnesses are as filthy Rags!—And what less than this does that of another Prophet amount to, who while he is personating & pleading for the Church, says, as in Dan. 9. 18. O my God, incli • e thine Ear,—for we do not present our Supplications before thee for our Righteousnesses, but for thy great Mercies! Her • we see, where the Force of the Church's Argument in the Mouth of the Prophet, lies, when instant in Prayer for divine Relief and Help, in their present Difficulties,—Not for our Righteonsnesses, O our God, but for thy great Mercies, we present our Supplications before thee. The Sense is plainly this, Thou art our Covenant-God, and we pray in Faith and Hope for thy Salvation: yet our only Plea at the Throne of Grace is thy Mercy, not our own Worthiness; for we can challenge nothing at thy Hands on the Account of our own Righteousnesses, which are even as filthy Rags, in the Sight of thine holy and all-seeing Eyes:—We therefore renounce all Dependance upon these for obtaining thy Favour, and rely wholly upon thy Mercy, which is great towards thy People: For the Lord's sake, (v. 17.) for thy Name's sake which is in him, who is the expected Messiah, The Lord our Righteousness.—This Passage in the Prophet Daniel is the more to be noticed, as it is so parallel with the disputed Text, in Isaiah,—giving us a full and ample Explication of the Confession, All our Righteousnesses are as filthy Rags: and what makes it the more emphatical, is, that the Phrase, our Righteousnesses (in the plural Number) is no where else to be found, that I know of, in the whole Bible, but in these two Passages of Isaiah and Daniel; and these two Prophets lived in different Periods of Time, near or quite a Century distant from one another; both used this Expression in Prayer, and on the like Occasion, both pleading the Cause and being the Mouth of the Church and People of God: so that we have here the Church speaking the same Language in various remote Ages; and alike renouncing their own Righteousnesses even as filthy Rags, at one Time and another, in the most solemn Manner; not presuming to utter a Word in their own Justification, not resting in the Law, nor drawing any Argument from their moral Vertues, when pleading with God.

In the next Place, Let us take a View of Job's Example, a Man perfect and upright, beyond all in his Day, yet how full is he of Language equivalent to the Confession in the Text? Job 9. 2, 3. How should Man be just with God? (or before God) If he will contend with him, he cannot answer him one of a Thousand. v.15. Whom, though I were righteous, yet would I not answer, but I would make Supplication to my Judge. v. 20. If I justify my self, my own Mouth shall condemn me. v. 30—32. If I wash my self with Snow-Water, and make my Hands never so clean, yet shalt thou plunge me in the Ditch, and mine own Cloaths shall abhor me. For he is not a Man, that I should answer him, and we should come together in Judgment. So Chap. 10. 15. If I be righteous, yet will I not lift up my Head. Chap. 13. 23. How many are mine Iniquities & Sins? Make me to know my Transgression and my Sins. Chap. 14. 4. Who can bring a clean Thing out of an unclean? not one.—Tho' Job in his Conferences often pleads his Integrity, in Opposition to the Censures of his uncharitable Friends; yet in his Addresses to God, his usual Manner was to humble himself thus, and renounce all Confidence in his own Righteousness. And tho' sometimes in an Hour of Temptation, the good Man fell into some Expressions too impatient patient and arrogant, and discovering the Remains of a Self-righteous Spirit in him; yet when recovered out of those ill Frames, and brought to himself, he returns to his Self-judging and Self-humbling Language. Chap 40. 3, 4, 5. Then Job answered the Lord, and said, Behold I am vile! what shall I answer thee? I will lay my Hand upon my Mouth; once have I spoken, but I will not answer: yea, twice, but I will proceed no further. He here retracts (makes his Recantation) and calls back the querulous and vain glorious Expressions, that had dropt from him, when he spake unadvisedly with his Lips, by way of faulting of God, and exalting himself, and setting forth his own Righteousness.—God's Reply to him shews, that this Kind of Language was what Job had his Eye to. v. 7, 8. Gird up thy Loins now like a Man: I will demand of thee; and declare thou unto me. Wilt thou also disannul my Judgment? Wilt thou condemn me, that thou mayst be righteous?—And upon the whole, we find Job most intirely submitting to the Righteousness of God, and no longer daring to use any such Expression as might look as if he were going about to establish has own Righteousness. When Job answered the Lord, he concluded with saying, I have heard of thee by the hearing of the Ear, but now mine Eye • eeth thee; wherefore I abhor my self, and repent in Dust and Ashes.—What can this mean less than confessing that all his Righteousness was as filthy Rags?

So Job's Friends, tho' they did not always speak the Thing that is right, yet are judged to have been good Men, and in their Speeches discover much of a humble Spirit towards God, even while passing mistaken Censures upon Job. Thus Eliphaz speaks, Chap. 15. 14,—16. What is Man, that he should be clean? and he which is born of a Woman, that he should be righteous? Behold, he putteth no Trust in his Saints; yea, the Heavens are not clean in his Sight: How much more abominable and filthy is Man, which drinketh Iniquity like Water! So Bildad says, Chap. 25, 4. How then can Man be justified with God? or how can he be clean, that is born of a Woman: Behold even to the Moon, and it shineth not; yea, the Stars are not pure in his Sight: How much less Man, that is a Worm; and the Son of Man, that is a Worm! (v. 5,6.)—What is this, in true Construction, but pronouncing all our Righteousnesses to be as filthy Rags!

What short of this do Abraham's Words import? Gen. 18. 27. Behold now I have taken upon me to speak unto the Lord, which am but Dust and Ashes!—Dust by Nature, and Ashes by Corruption (as some have glossed on the Place) such was the humble Sense that Abraham had of himself, and of his own Righteousness: but if Abraham were justified by Works, he had whereof to glory.—So Jacob, tho' he could plead his Righteousness, as answering for him, respecting his Dealings with Laban, yet when he has to do with GOD, he confesses himself less than the least of all his Mercies. (Gen. 32. 10.) And how then must his own Righteousness appear in his Eyes? Even as filthy Rags.—In like manner David, the Man after God's own Heart, tho' he could appeal to the supream Judge, in the Controversy between him and his Adversaries, and rely on God's Faithfulness to answer him in that Case, yet he saw at the same Time such Failures staining all his Righteousness in the Eyes of a Heart-searching God, and consequently such Grounds of God's entering into an angry Controversy with him, in which he could never stand, that he earnestly deprecates it. Psal. 143. 2. Enter not into Judgment with thy Servant; for in thy Sight shall no Man living be justified. And again, Psal. 130. 3. If thou, Lord, shouldst mark Iniquity, O Lord, who shal • stand! The Reason of this is suggested by Solomon in his Prayer, 2 Chron. 6. 36. For there is no Man which sinneth not. Which Consideration was doubtless one Motive to his using that Expression (v. 18.) But will God in very Deed dwell with Men on the Earth! Even good Men, the Saints in the Earth, tho' excellent comparatively with others, yet by Reason of Sin, that dwelleth in them, that often breaketh out, and taints all their Righteousnesses, have just Occasion to be astonished at God's Condescension in dwelling with them.—What but a Sense of his moral Imperfections, as well as intellectual, drew that Confession from Agur? Prov. 30. 2. Surely I am more brutish than any Man, and have not the understanding of a Man! Far from being pure in his own Eyes, or from not thinking his own Righteousness to be as filthy Rags.—Again, what but a Sense of his Sinfulness and the Imperfection of his own Righteousness put John the Baptist in such humble Confusion, when Jesus came to be baptized of him, and made him confess and wonder, saying, I have need to be baptized of thee, and comest thou to me! Mat. 3. 14.—Again, had not the Apostle Peter some such humbling View of his Case, when he fell down at Jesus Knees, saying, Depart from me, for I am a sinful Man, O Lord! Luk. 5. 8.—Tho' as to the first Part of his Speech, it may be said of him, as on another Occasion, he spake this, not knowing what • e said; for he was astonished at the Miracle he saw: yet it's evident, he had at the same Time a very striking View and humbling Sense of his Sinfulness, which made him appear in his own Eyes very vile, and unworthy that Christ should honour him with his Presence. What then must be his Apprehensions of his own Righteousness?—And may we not well think the same View of himself was the Reason of Moses's Conduct, when God appeared to him in the burning Bush, of which we read, Exod. 3. 6. And Moses hid his Face; for he was afraid to look upon God. The practical Language of this is like that of Job, Behold I am vile; and that of Isaiah, Wo is me, for I am undone. He doubtless conceived of himself appearing in a dirty Hue (morally speaking) and utterly unworthy to approach the Presence of a holy God. He looked, in his own Apprehension, like one in filthy Rags; even like the high Priest we read of, Ze • h. 3. 3. Now Joshua was cloathed with filthy Garment • , and stood before the Angel. This Case was indeed typical, and Joshua's filthy Garments may be considered as emblematical of the fordid Figure or • pp • arance, that the Saints themselves and their Righteousnesses, if viewed in the Glass of the Law, must make before a holy God. Joshua's having his filthy Garments taken away, and Change of Raiment given him, typically represents the Need there is of our having the filthy Rags of our own Righteousness put away from before the Eye of vindictive Justice; and shews us, that we can appear with Safety before a holy God, only as cloathed with Change of Raiment, the Garment given us, even the Righteousness which is of Faith.

Indeed our Author (Page 16.) pretends, that the personal Righteousness of the Saints is the fine Linnen, cl •• n and white, spoken of by John, Rev. 19. 8. Now, tho' this were granted, yet if we consult the Context, it seems as if it were the Righteousness of Saints in their glorify'd State, who indeed walk with God in white, that is represented under this Similitude: and if the perfect Righteousness of the Saints in Light be represented as such a Robe of Glory, this doth not infer, that the imperfect Righteousness of Saints in the Earth, ought to have the 〈◊〉 Resemblance applied to it. This surely will not bear the Comparison: For the best Garment of personal Righteousness on Earth need 〈◊〉 be washed, and can only be made white in the Blood of the Lamb.—Without being washed with the Blood of Christ, and as considered in themselves, compared to the Law to which they should be conformable, all our Righteousnesses are as filthy Rags.—But the Righteousness of CHRIST is a spotless Robe: And this has generally been thought to be the white Raiment (spoken of Rev. 3. 18.) which our Saviour counsels us to buy of him. The only Cloathing sufficient to hide the Shame of our Nakedness, to hide the Nakedness of our moral Vertues, as well as to cover our Sins, is that best Robe, the Robe of Christ's Righteousness, which is upon all them that believe.—Agreable to this, the Apostle Paul, tells us, he counted all Things but Loss and Dung, that he might win Christ, and be found in him, not having his own Righteousness which is of the Law, but that which is through Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 8,9.—This is the fine Linn • n, clean and white, with which Believers are arrayed, safe-guarded, and secured unto the Day of Judgment, and at last presented spotless unto God.—This is the Wedding-Garment, in which all shall appear, that will be approved Guests, when the Marriage of the Lamb is come.—They will all pursuant to the Doctrine taught by Christ, say from first to last, We are unprofitable Servants.—Their everlasting Song will be in such Strains as these, Worthy is the Lamb that was slain, who hath redeemed us to God by his Blood, who hath finished Transgression, made an End of Sin, and brought in an everlasting Righteousness. —They will eternally celebrate the Kindness and Love of God our Saviour, in some such Language as that of the Apostle, Tit. 3. 5,—7. Not by Works of Righteousness which we have done, but according to his Mercy • e saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his Grace, we should be Heirs according to the Hope of eternal Life.

To conclude this Head, we may observe, the Apostle having given us a Catalogue of many primit •• e Saints, tells us,—These all died in Faith, Heb. 11. 13.—even as he had before remarked, Chap. 10. 38. The Just shall live by Faith,—in the Prophet's Words. Now it is of the very Nature of Faith to exclude boasting, and to renounce all Confidence in our own Righteousness.—Surely whether living or dying, we should make it our Concern, that we may be strong in Faith, giving Glory to God: yet it must be notic'd, where there is Faith unfeigned, this always purifieth the Heart, and influenceth to follow universal Holiness; and besure will not permit us to neglect the Duties of M • rality, or slight any of the social Vertues; for Faith worketh by Love, both towards God, and towards our Neighbour.—There is the Obedience of Faith, as well as the Dependance of Faith; and both are exemplified in the sound Believer.—Upon the whole, I must say, we under the Gospel have as little Foundation for boasting in our moral Attainments, as had the Jewish Church in the Days of the Prophets; and therefore should not be high-minded, but fear, tho' the God of all Grace has provided some better Things for us, than he did of old for them; fear, I say, left our superiour and singular Advantages should only serve to aggravate our Sins, in the Sight of that God, who is of purer Eyes than to behold Iniquity, tho' it were but the Iniquity of our holy Things, without Detestation, in whomsoever it be found. We should take heed, lest there be in any of us an evil Heart of Unbelief, in departing from the living God; and ought to fear, lest a Promise being left us of entring into his Rest, any of us should seem to come short of it. The Jewish Nation were at last broken off because of Unbelief; and we stand by Faith; we should therefore take Warning from their Sin and Ruin, and beware that we do not fall after the same Example of Unbelief.—And it is certain, that as the Jewish Church ever did, while standing by Faith, so the true Christian Church ever will, unite in this grand Article of Lamentation, and Self-abasing Confession before God, All our Righteousnesses are as filthy Rags.—I have stayed the longer upon the Head of producing parallel Texts of Scripture with the Text insisted on, to shew, that as holy Men of God spake & wrote their Sentiments on the Case under present Examination, by the Inspiration of the Holy Spirit, their united Testimony sufficiently proves, in what Sense we are to understand the Words, and are of sufficient Force to put our Author and all Gain-sayers to Silence.—Thus much for the first general Head.

It was proposed in the next Place,

II. To attempt the Removal of those Prejudices, our Author has taken Pains to raise against many sound & orthodox Protestant Expositors and others, by his harsh & unjust Reflections, of a personal Aspect, and by his unfair Representations of their Principles; some of which I shall mention, and endeavour a Vindication of.

In the Introduction to his Discourse, and elsewhere, this Gentleman exhibits very loud and bitter Complaints against certain Expositors, and others that join with them, as having wretchedly perverted & horribly abused his Text, All our Righteousnesses are as filthy Rags; and as having advanced many Opinions in Religion, which he insinuates to be of a very bad Nature and dangerous Tendency.

Now in order to make the fairest and fullest Answer to these Complaints, I shall take this Method. (1.) Consider who are the Expositors and others here intended by the Author.—(2.) Repeat in his own Words some of the ind • cent and severe Reflections he has cast upon them, and hint at some of his Misrepresentations of their Opinions.—And (3.) Defend their Memory and Character against the Injustice done them; and withal attempt a brief Vindication of their Principles, as it comes in my Way in the Course of these Remarks.

1. We are to consider who the Expositors and others are, that the Author had a View to in his Complaints and Censures.—Now this, I think, will sufficiently appear by the Description he has in Effect given of them, in remonstrating against many of their known Tenets, as well as their Opinion upon his Text. Tho' he has not, in several Instances, fairly stated those Doctrines of theirs, which he excepts against, but has represented them in Language designed, as it seems, to excite a Prejudice both against them and the Patrons and Abettors of them, in his less judicious and more unwary Readers: yet upon the whole, I think, he has left himself no Room for Evasion here, by pretending as tho' he had really no View to such Expositors and their Adherents; for it is apparent, that our Author's Eye was to such as held the Doctrines of personal Election, particular Redemption, original Sin, efficacious Grace, imputed Righteousness, Justification by Faith, the Saints final Perseverance,—and in a Word, God's Sovereignty in Man's Salvation.—All these Doctrines seem very plainly struck at, either directly or by Consequence, in his Discourse, and some of them treated with supercilious Disdain & Contempt.—In the general, he explodes them under the opp •• brious Name of "Libertine Notions." P. 9, and he observes, that for the propagating them, viz. these Notions, No Passage perhaps in the Book of God has been more shamefully perverted, than this which he has chosen to discourse upon: The Words (says he) as they are commonly received, are a standing Refl • ction on all Virtue. Hence we may with the highest Reason conclude, our Author's Invectives are levelled against Protestant Expositors, and those in special of a Calvinistical Character and Per • wasion, and those that adhere to the like Principles, which the Ministers in New-England generally have done, and with plain scriptural Gospel Warrant.—It is therefore strange and very lamentable, that any should be found among us in these Churches and in the Ministry too, venting such Indignation and Scorn at a Notion of his Text (by his own Confession) commonly received; yea, denying, and even deriding, and bantering those great and important Scripture-Doctrines, which it has been made use of to support, (with many other parallel Texts, above cited to, under the foregoing Head) which were so dear to our pious Predecessors, and which have hitherto been so commonly received in the whole Protestant World; as appears particularly by the publick Confessions of Faith, and Catechisms, as well as other Writings they have left us as Memorials of their Belief, and for Helps to us to understand the Scriptures, and that our Faith may be fixed in the Doctrines contained in them. I think it no Trespass upon the Rules of Charity, to suppose our Author had some Reference to these, as they are commonly read and valued among us; and I look on the Assembly's Catechism in particular, as struck at in his Discourse, (and no Wonder, when he palpably denies it in some of its essential Points, and declares (by credible Information) against instructing his own, or other ••• ildren of his Charge therein) Besure the distinguishing Principles of it are plainly level'd against.—But I pray God, that this excellent Catechism may still be had in Esteem and Use among us, even to the latest Posterity, notwithstanding the Attempts made to disparage it. O that all were suitably disposed to honour such valu ••• Remains of our worthy Ancestors, and to remember them which have spoken to us the good Word of God, and to follow their Faith, considering the End of their Conversation.—But I come, as was proposed,

2. To rehearse, in our Author's own Words, some of the many injurious Reflections, he has cast on those Expositors and others, and hint at some of his Misrepresentations of their Opinions.—By the Title of his Discourse, Protestant Expositors in general, with many Protestant Preachers and others, who understand his Text to intend the Saints acknowledgement of their own Righteousnesses to be as filthy Rags, all these (I say) stand expresly indited before the World, of Absurdity and Blasphemy in depreciating moral Vertue; and he thus draws their black Character in the Discourse itself (Page 6.) Certain it is, that the Word of God—has either thro' the Weakness, Inattention and Ignorance, or more criminal Designs of its Expositors, (by some such I say) in all Ages of the World been wretchedly abused, to serve the Purposes of Error, Superstition and Vice.—And perhaps nothing has had a more fatal Tendency to delude the Simple, and harden the Prophane, than judging of Scripture Doctrines from particular Scraps of Scripture, and from the bare Jingle of Words, &c.

And then this Gentleman (Page 7.) in enumerating the particular Opinions (concerning Election, original Sin—) held by these Expositors and others, tells us, that for want of attending to the real Design and Drift of the Author, and to the whole current of Inspiration, as to the Point under Examination, it has come to pass that when they have met with this or the other historical Passage in Scripture, (several of which he alludes to) "they have rashly concluded," this and the other Doctrine to be founded on the Word of God.—Then he goes on to say, Thus stupified and bewildred with Sounds, without attending to the true Sense of Revelation, the pure and perfect Religion of Jesus—is in many Places turned into an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundless Recumbency; and in short, every Thing but what in Fact it is.—And he observes (Page 8.) The like Delusions, and by the same Means, have been introduced, in judging our spiritual Estate. Here he mentions several Instances, and particularly observes how some imagine, God has from all Eternity set his Love upon them —Others (says he) you will find amusing themselves, because they have the perfect Righteousness of Christ imputed to them. —And he speaks of their affected Sorrow and groaning for Sin, especially for the Sins of others they never had any Handin:—which looks like a sarcastical Sneer at those that bewail and lament their own and others Sins and indwelling Corruptions. Perhaps he has not considered that remarkable Text, Ezek. 9. 2, 4. He that was cloathed in Linnen, with the Writer's Inkborn by his Side,—was commanded to go through the midst of the City, through the midst of Jerusalem, and set a Mark upon the Foreheads of the Men that sigh and that cry for all the ABOMINATIONS, that be done in the midst thereof.—Our Author appears to be something upon his Guard here, and perhaps with a View to leaving open a Door for his Retreat, in Case his Discourse should meet with Opposition, has thrust in qualifying Clauses, or restraining Phrases, not only in his Account of the Delusions he instances in, but also in his Description of the commonly received Doctrines, by which (as hinted before) he has not a little misrepresented them. For it is evident, by the general run of his Discourse, and by some pointed Passages in particular, that what he strikes at, is the commonly received Notion (as he phrases it) respecting one Doctrine & another. And if he really meant not so, but had his Eye to some singular Enthusiastical Delusions, or Antinomian Dotages, I must say, then he has been but beating the Air, and in a great Degree been impertinent. Whereas doubtless he intended the Principles of Calvinists, and has by his soul Misrepresentations thrown a great deal of Dirt upon their Character.

Before he has passed very severe Censures on the commonly received Notion of his Text, and so constructively and obliquely on all the Expositors and others that embrace that Meaning of the Text. He seems so offended and incensed at what he calls "this modern Stile of filthy Rags, as applied to the Vertues of good Men," that every Page almost has Indications of his Displeasure at and Contempt for those who make this Application.—Thus he speaks (Page 18.)—Shall we call this, I say, filthy Rags?—God forbid! God forbid! Such a Thought should ever enter into our Hearts; and if thro' the Wickedness of them it should happen to steal in, let us look upon it as a greater Evil, and be more solicitous to cast it out, than if we were possessed with seven Devils. —It follows then, according to our Author,—where such a Tho't (upon his Text) has been already admitted by Expositors or others,—and he himself owns it is the Notion commonly received, This must be imputed to the Wickedness of their Hearts, unless a profound Ignorance may afford them some Excuse. And if any will still harbour such a Thought, especially after being instructed and warned by our Author, he declares them to be in a worse Case, than if they were possessed even with seven Devils.—And truly, according to this Gentleman's Discourse, if it be considered how many pernicious Doctrines and Delusions are so nearly connected with the common Notion of his Text, he must needs suppose us, to be in a worse Condition than the Gadarene we read of, Mark 5. who being asked What is thy Name? answered, My Name is Legion, for we are many.—Accordingly our Author (Page 23.) represents this Thought, and the Doctrines commonly connected with it, as the Fictions of weak or disordered Brains, every Article a down-right Affront to commonSense and doubtless referring to those who entertain the same, he there speaks of some who by a few Rabble-charming Sounds are converted into such fi • ry Bigots, as to be ready to die, in the Defence of Stupidity and Nonsense? Yea, even to kill—(and that for the Glory of God) all that are so heretical & graceless as not to renounce their Reason in Complaisance to their sovereign Dictates — These he describes as the happy Few, that have Sense enough, and da • e trust their own Faculties, so far as to judge themselves what is right.—That by no Arts how Sanctimonious soever, can ever be brought to believe, and (much less profess when they don't believe) Things repugnant to the first Principles of Reason.

Now these Encomiums are doubtless intended for such as join with him, in condemning the common Notion of his Text, and the other common Notions that usually bear it Company: but his foregoing Reflections are levelled against the Patrons and Abetters of the commonly received Construction of the Text, That our own Righteousnesses are as filthy Rags.—This was evidently his Design, by those Remarks of his, toward the close of the Head he is upon—Page 24.—But if this be Revelation and Grace, to vilify humane Nature, and disparage all our Improvements in divine Vertues,—so far, I say, as any take their Conceptions from such Corruptions of Christianity, they must necessarily be prejudiced against it. Thunder we ever so loud without previous Lightning, He that believeth not shall be damned, it will signify nothing; for they will be damned, before they will believe.—These closing Remarks sufficiently shew against whom his Invectives are multiplied▪ as the Promoters of Libertine Notions.—And he insinuates, that he himself (horrid to be spoken) will be damned before he will believe the Notion commonly received in these Matters.—Nor can this be wondered at, if it carries such a monstrous Guilt as he insinuates, by saying—Pa. 17.—Nor can this in Reason be tho't a common Reflection on the divine Being; because it is blaspheming of Him in his dearest Attributes.—So in another Place, Pa. 19, 20.—He represents the commonly received Notion of his Text, as bordering upon (if not being in Fact) the unpardonable Sin. His Words are,—Blaspheming the miraculous Powers of the Holy Ghost was formerly [why formerly? as if it were not also now]—called an unpardonable Sin; nor can any Reason be given (if it be done with equal Light and Malice) why reproaching his Fruits and Vertu • s▪ should be deemed less beinous, or meet with a less fatal Doom. Now, that our Author supposes these Expositors and others, who deem their own Righteousnesses, and the Righteousnesses of the best Men upon Earth, to be as filthy Rags, (in the Sense I have shewn above in the foregoing Part of these Remarks) which he interprets a reproaching the Fruits and Vertues of the Holy Spirit, are guilty of doing this against Light, if not with Malice, is very evident, from the gross Reflections he casts upon them, as having "shamefully perverted," as having "put a false Gloss and horrid Abuse on the Text, &c. Pa. 9, 10▪ But more clearly still from what he observes,—Pa. 22.—After all these recommending Characters (I say) of a truly good Man's own personal Righteousness, it would be too great a Reflection on your Understanding, to suppose, there is one Man that does not see the Injustice and Wickedness, the Impiety and Blasphemy, of caling this Righteousness filthy Rags. A great Complement verily this is to his Hearers Understanding: but a very base Reflection at the same Time, on the moral Character, as well as Understanding of all those learned & excellent Expositors and others, who have not, or do not abuse the Text, as I think he has done: this, it seems, has provoked him to a high Pitch of Resentment, so that he can scarce contain himself within any Bounds of Decency, or of common Modesty.—Therefore (to mention another Passage) he breaks out in that rude, abrupt Exclamation—Pa. 19—"The very same Things—(O shocking Thought!) that are commonly stiled filthy Rags"—By this he would express his Indignation and Amazement at the Stupidity and Impie • y of those old Protestants, and their Abettors and Followers, who have interpreted the Text, according • s what he calls the common Notion of it. "O shocking Thought!" as much as to say, O horrid Abuse of the sacred Text! the most stupid Nonsense! and equal Blasphemy • to indulge such a Thought, a greater Evil surely than if they were possessed with seven Devils! or in Virgil's Language, Monstram horrendum informe ingens cui Lumen ademptum! O the unparallel'd Blindness! the deep deformed tremendous monstrous Darkness, which attends these Expositors, and their Followers! that such a Thought ever entred into their Hearts, it was because there was no Light in them! This is the plain Import of our Author's Parenthesis, "(O shocking THOUGHT!)"—

There's one Reflection more, I shall take some Notice of, (tho' of a different Nature from the rest) and that is the remarkable Fling he has at a common Usage we have among us,—That of keeping publick Fasts.—He takes Occasion to say upon it,—Page 9.—The Solemnities of a Fast-Day—your Saints that depend on their devotional Exercises, not only prefer to all other Duties, but are ready to imagine they are a sufficient Atonement for all their past Vices, and of greater Account • 'procure the Blessing of Heaven, than all the heathenish Morality, the abominable good Works, that can be preached by all your legal Self-righteous Men on Earth. How came our Author to pick out Fast-Days, and not Thanksgiving Days as well, to make them the Subject of his Banter and Derision, when these are some of our usual Solemnities also? I leave others to judge the Reason. But it seems our Author has a wonderful Power of Penetration into the Sentiments of your Saints (as he terms them) on Fast-Days. However, tho' there is Danger on all Hands, of People's falling into the Error hinted at, carnal Confidence in Duties, yet I presume to say, those who extol personal Righteousness in the Manner our Author very apparently has done, to the Disregard of imputed Righteousness, and who so applaud moral Vertue, to the Neglect of Faith in the Blood of Atonement, seem to me to be of all Men most in Danger of depending on their own Duties, whether devotional Exercises, or vertuo • s Practices, and of cherishing a vain Hope, as if those would sufficiently atone for their past Sins, or as if by Works of Righteousness which they have done, and not according to his Mercy, God should save them.

But I now dismiss this, and pass to the next Thing in order.—Which is,

3. To attempt the doing some Justice to the Memory and Character of these injured Expositors and others, on whom our Author has so liberally cast his Reflections and to offer something in Vindication of their Principles so misrepresented and reproached by him.

It would be almost an endless Task, to go over all the Ins • tances of Calumny and Satyr, that are of a personal Aspect, and to recite all the Misrepresentations &Abuses, in Relation to Principles, which are to be found in his Discourse, with a particular Reply to each distinctly. And as to some of them it may justly be said, Recitasse est resutasse—to recite them is a sufficient Refutation of them. I shall therefore content my self with the following Reflections and Replies, which I think may suffice to my present Purpose.

I shall begin, as seems most natural, with some Remarks by Way of Vindication of those Expositors and others, against our Author's more general Reflections & Censures. The Scandal he has thrown out on this Occasion, falls heavy on the Character of many eminent Worthies, from the Reformation, down to this Day, and of the Ministers in New-England in particular. It is a black Description indeed he gives of them, while he represents them as weak, inattentive, ignorant, or led by wicked Designs, &c.—But surely if this Gentleman had duly considered his juvenile Years, whereby he has had but little Opportunity for Inquiry;—And had he consulted that Scripture, 1 Tim. 5. 1. comparing it with Chap. 3. 6.—I think, the serious Meditation hereof must needs have laid him under some Restraint, and taught him a little more Modesty, than to spit in the Face of his Fathers, and stigmatize so many famous Divines, and excellent Christians, as weak, inattentive, ignorant and wickedly designing Men,—only because their Exposition of his Text, and their Opinions concurrent with it, don't agree with his Sen •• ments.

Our Author appears by his Title-Page, to imagine he has full Warrant for what he has done, from that Charge of the Apostle to Timothy, 1 Epist. 4. 11, 12.—These Things command and teach—Let no Man despise thy Youth—His putting these Words in the Fronti • piece of his Discourse, it seems, he expected would stop the Mouth of all Objectors; but I presume, the Parallel will by no Means hold between the Evangelist, and this our young Preacher; except perhaps in Point of Age.—Timothy was the Apostle's own Son in the Faith,—Chap. 1. 2. It's well for our Author if he be found deserving of that Character, and not rather an illegitimate Offspring, who concerning Faith has made Shipwreck,—as the Manner of some was even in the Apostle's Days, v. 19.—And if we consider the Words cited by him, in their Connection with what either goes before, or follows in the same Chapter, we shall possibly perceive they give no Countenance to our Author's petulant Censures and Reflections.—Let no Man despise thy Youth. It does not mean to flush the young Preacher with a vain-glorious Idea of his Authority, and to excite haughty Airs: but to impress him with a humble Sense of the peculiar Need he has to take Care, in such an Age of Life, so exposed to Vanity, Precipitancy, and the Disadvantages arising from want of Experience and Observation, le • t he should in his publick Ministration or private Conversation behave amiss, or manage imprudently, so as to give just Occasion to others to despise his Youth.—That Timothy might know how he ought to behave himself in the House of God, the Apostle being such an one as Paul the Aged, sends him particular Directions, Cautions and Warnings.—He reminds him, v. 1 of the Predictions of the Spirit (alluding as some think to Dan. 11. 3 • , 39.) speaking expresly, that in the latter Times some shall depart from the Faith, giving • eed to seducing Spirits: The formidable Appearance of which predicted Event, seems too evident in our Day—Whilst some are so visibly fallen from the Truth, and others •• ving • eed to Seducers. Alas! is it not too notorious to be denied, that with Respect to the Belief of the Truth, Gospel-Truth, or the Doctrine of Christ revealed in the holy Scriptures, there is a lamentable Defection in these Times (which in Regard of Error, as well as Vice, are indeed perilous Times,) particularly as I apprehend, in our Author's Discourse.—The Apostle, we may further observe, proceeds, v.6. to tell Timothy, inCase he duly put the Brethren, his christian Hearers, in Remembrance of what he himself had how been admonished of, and warned against, and if he nourished up himself and them in • ound Doctrine, such as Paul preached, and filled his Epistles with, and which the Scriptures lay so great Stress upon, that then he would approve himself a good Minister of Jesus Christ: but not else.—On the whole, I infer, That if young Ministers would avoid having their Youth despised, one of the best Methods they can take, and that on which their future Usefulness and Reputation, as good Ministers of Christ depend, is to look to it that they be not meer Teachers of the Law, or unskilful Preachers of Morality, but that they themselves, and others by their Means, be nourished up in the Words of Faith and sound Doctrine, established in the Faith, as it was once delivered to the Saints.—An another Expedient I may venture to suggest, as a good Preservative, to the young Minister in special, against being despised, is, in the Language of the same Apostle, Rom. 12. 3.—Not to think of himself more highly than be ought to think, but to think soberly, according as God hath dealt to every Man the Measure of Faith. It was then to be Timothy's Care, in his Conduct, to guard against every Thing that had a Tendency to blemish his Character, as a Christian and a Minister; which would sufficiently defend him from being despised, tho' but a Youth.

But to return,—The Expositors and others, tho' by our Author characterized as weak, inattentive, ignorant, or acting on more criminal Designs,—yet, for my Part, I can't conceive, what these Designs could be, unless they were the Designs of magnifying the Grace of GOD, of exalting the Redeemer, and of humbling vain Man.—These were their avowed Designs, and are consonant to the very Spirit and Scope of the Gospel-Doctrine, as is obvious from the whole Tenor of the sacred Writings: yet will our Author impute it to them as a Crime, or what they had a criminal Design in, that they did not with him cry up extravagantly the Dignity of human Nature, extol personal good Behaviour, or magnify their own and others moral Vertue, beyond all reasonable Bounds, and even set it up for their justifying Righteousness before God,—but rather on the contrary deplored the Weakness of the human Understanding, and the Depravity of the human Will,—and freely confessed their own Weakness and Sinfulness, and Unworthiness in themselves of the divine Favour and Acceptance: grounding this humble Sense of their lamentable Case on Scripture-Testimony, back'd by their own daily Experience, both which they found uniting to prove, That all their Righteousnesses were as filthy Rags! Or shall we suppose, that the great Disgust our Author has taken up against these Expositors, was from this,—That by the Construction they put on the Words of his Text, it gave Disturbance to the Pope and whole Conclave of Rome, whose Explication is so near of a Piece and the same Make with his. If then the criminal Designs, imputed to these Expositors, lay in their so interpreting the Scripture as they did, with a View the more effectually to oppose the Popish Heresy, and maintain the Protestant Cause, their pretended Crime is their Glory; and in this they may well triumph, rejoycing in God, that thro▪ Grace they have been enabled to bear a faithful and publick Testimony to the Truth, even as the Truth is in Jesus;—and not a few of them have by suffering Martyrdom, chearfully sealed their Doctrine with their very Blood.—Now, whatever the Author may, upon a serious and calm Review of his Discourse, think of the severe Charges therein laid against so many excellent Men, Men of God, Men of Prayer, Men of Piety, Probity, Penetration and Learning, exemplary for the Practice of all moral Vertue and religious Duty, mighty in the Scriptures, studious (many of them to Admiration) to find out the Mind of God in his Word, faithful to declare it, and careful to transmit the same to Posterity; being truly burning and shining Lights in their several Stations, some (and not a few of them) appearing even as brazen Wall • or impregnable Bulwarks against the Here • ies of Rome, and Tyrannies of the Popis • Hierarchy, principal Founders under Christ of the Protestant Churches, and Pillars in the spiritual House of God, eminent Promoters of the Kingdom of Grace, which spread itself far and wide among the Nations, and at length reached these New-England Shores▪ where the God of all Grace in our Beginning-times furnished and adorned the Churches here with Ministers of the Word and Expounders of the Scripture, that were (at least many of them) endowed with uncommon Gifts and Graces Ministerial, Men that had much Communion with God, much Insight into divine Things, and were deeply acquainted, by Study, Experience and Observation, with the Doctrine of Grace and Mystery of Godliness taught in the Gospel; Men, who after Paul's Example aimed principally to know and preach CHRIST and him crucified; whose Zeal to maintain the Faith and Order of the Gospel (now so exploded and ridicul'd by some of their Successors) led them over into this remote and inhospitable Wilderness; where, we have no Reason to Doubt, they served their Generation according to the Will of God, under next to insuperable Difficulties, and having fallen asleep, their precious Souls have been taken up to the World of Spirits, appearing (we may venture to say) with Crowns very bright and weighty, in proportion to their arduous Labours of Faith and Patience in the Cause of Christ:—now, I say, that all these our pious Fore-fathers, all the godly Reformers, all Protestant Confessors, Expositors, Preachers, and Professors in general, from the Beginning of the Reformation, that did not concur in Sentiment with our Author, should fall together under the Lash of this Gentleman's Pen, is truly surprizing! Had these Invectives and false Accusations (as I think I may term them without any Breach of good Manners) proceeded from some old hardned Papist, or from an avowed and inveterate Enemy to all Revelation, in that Case Allowances might reasonably be made.—But for a professed Protestant, for one sustaining the Character of a Minister, in a Protestant Church, and One but yet in his Youth, and but as it were of Yesterday, for such a One (I say) to take upon him to rebuke, not a single Elder, but many, and instead of entreating them as 〈◊〉 thus to behave himself proudly against the Ancient; to traduce the Memory of the Dead, and asperse the Character of the Living, even of Multitudes of Christ's precious Ministers and People,—This, I must confess, appears to me next to a Prodigy; or, to speak in his own Language, an Instance of Stupidity & Nonsense. It is indeed one of the greatest Absurdities in Conduct, equal at least to any in Opinion, which those that he speaks of as converted by Rabble-charming Sounds, into fiery Bigots, have been ready to die in the Defence of. But it seems according to this Writer's Insinuation, Pa. 6. these Expositors criminal Designs respect the Scriptures being "wretchedly abused to serve the Purposes of Error, Superstition and Vice," and being expounded so as to have had a fatal Tendency to "delude the Simple, and harden the Prophane." If this be not what he intends by the criminal Designs of the Expositors he speaks of, I am quite at a Loss about his meaning. And I must confess, if the Case be in Truth as he insinuates, they must be guilty of criminal Designs indeed, or at best of very perverse Management, and wretched Abuse of the Word of God: But I trust, the contrary has been sufficiently evinced already, and may be confirmed in the Course of these Remarks.

Our Author in the next Place intimates (as I • uppose) what he thinks the Occasion of this wretched Abuse of God's Word,—that is, judging of Scripture-Doctrines from particular Scraps of Scripture, and from the bare Jingle of Words, without attending to the general Drift and Design of the Author, and the whole Current of Inspiration as to the Point under Examination. I think truly this Gentleman stands here condemned out of his own Mouth▪ and that of the Apostle, Rom. 2. 1. Thou art inexcusable, O Man that judgest—seems justly applicable to him, so far as it concerns his Discourse before us: For it must be evident to every observing Reader, how this very Way of judging of Scripture-Doctrines, which he has here censured, runs through the whole of his own Discourse. His Text itself he has in a Manner treated as an independent Sentence. And tho' he has hinted at one Verse of the Context, yet he has done nothing like analysing, or commenting on the whole, or considering what immediately goes before, or follows this disputed Text, in order to state it's true Meaning; so far from this, that he almost forgets its general Tenor and Form.—As to the Arguments all along advanced in his Discourse, they are mostly enforced only by a single Text or two (without his appearing to attend to their Coherence and Dependance) or in his own Phrase, by particular Scraps of Scripture; and these, many of them at least, seem to me, unjustifiably applied, contrary to the Analogy of Faith, or the Current of sacred Writ.—May he and I remem ••• • nd wisely apply those Scripture Caveats and Prohibitions, relating to diminishing from, or adding to the Words of God, Deut. 12. 32. Prov. 30, 5, 6. Rev. 22. 18, 19.—What must we then think of the Discourse under Examination? in which the Author has arbitrarily interpreted the Words of his Text, in a Sense so inconsistent with the Scope of numerous parallel or similar Texts, both in the old and new Testament, a few whereof have been produced, and many more might easily be added.—It must be with a very ill Grace that our Author charges that on Expositors which they are not chargeable with, viz. judging of ScriptureDoctrines from particular Scraps of Scripture, in which our Author has signalized himself far beyond any I have met with.—But he goes on—"And from the bare Jingle of Words, without attending to the general Drift and Design of the Author." Now as to the particular Occasion of this his Censure upon them, their expounding his Text contrary to his Sentiments upon it, I would observe, that it being considered that the inspired Author, in his own and the Church's Name, made this Confession in a solemn Prayer to God, All our Righteousnesses are as filthy Rags; had this Gentleman in any Measure attended to the general Design and Drift of the Prayer, I think he could not easily have missed the true Scope and Meaning of this Confession, in particular: And had he attended to this, answerably to the Seriousness of the Subject, to the Sacredness of the solemn Assembly, to the Holiness of the Sabbath, and to the Solemnity of the Humiliation-Day in the preceeding Week, to which he speaks of having some Reference, I presume, neither this Gingle of Words nor the Scraps of Scripture would have found a Place in his Discourse; and so his grave Audience had not been tempted to Levity by his using Phrases of so ludicrous a Sound, which run through his Performance in the several Parts of it. See Pag. 5, 9, 17, 23, 24, 25, 28, and elsewhere.—The Indec • rum of this Language is further aggravated, as it was premeditated, it seems, to fix a Blemish on the Expositors he had in view, and to cast an Odium on their Character.—At best it seems like a great Piece of Vanity, for this young Gentleman to stake his Authority and Credit against the Judgment and Reputation of the whole Body of Protestant Expositors in general, both Ancient and Modern, whose Works (many of them) as well as Lives, testify for them, That in Fact they did attend very strictly and conscientiously to the Mind of the Spirit, to the true Scope of this, as well as other of the Scripture-Texts, and the general Drift of the inspired Penmen; especially in Regard to the peculiar Doctrines of Christianity, and more particularly that grand Article of Justification by Faith, which they saw so much Stress laid upon in the holy Scriptures; insomuch that both in Principle and Practice these pious and worthy Men renounced all SelfRighteousness, the Idol so much admired by many at this Day;—and in their Preaching never fought to gratify their Hearers with Rabble-charming Sounds, or with Fleshpleasing and great swelling Words of Vanity, such as we meet with in our Author's Discourse. For instance, "God's choosing, not particular Persons, but whole Nations, and that only to Privileges in this Life,—moral Agency, (or Free-Will)—the new Nature of right Action, the royal Robe of personal Righteousness,—moral Virtue, the Basis and whole Superstructure of the Religion of JESUS,—The moral Rectitude of his Creatures, God's ultimate View,—moral Vertue, the supream Dignity of GOD himself,—Preaching up moral Vertue, in the best Sense Preaching of CHRIST,&c▪ &c.—These are some of the Sounds we hear in our Author's Discourse. But the Expositors he so much condemns, never fought to tickle itching Ears, with Sounds so gratifying to Flesh and Blood, so pleasing to the Pride and Lusts of Men; they preached both the Law & Gospel, in their distinct Place & Order,& in such a Manner as tended to awaken secure Sinners by the dreadful Sound of the Curse denounced in the Law, and to win Souls to Christ by the joyful Sound of the Promise; proclaiming Christ the Lord our Righteousness & Strength; at the same Time perswading them which believed; to continue in the Grace of God, and to adorn the Doctrine of God their Saviour in all Things, by a Conversation becoming the Gospel. Accordingly we find, Act. 2.42. They continued stedfastly in the Apostles Doctrine and Fellowship.—Now most surely in all this they followed the whole Current of ScriptureDoctrine, Precept, and Example, and were not led either by a bare Gingle of Words, or by mere Scraps of Scripture. But it will be found by an impartial Examination of our Author's Performance, that the heavy Reflections he has levelled at so many great and good Men, will fall upon himself with double Weight.

I have been the larger in Vindication of these Expositors and others against his general Reflections; because I look upon the Truth espoused by them, as struck at, and affronted in the Persons of it's Patrons and Professors.—

I now proceed,

2. To vindicate those Expositors and others against our Author's Reflections and Misrepresentations with Regard to their Interpretations of the Words of his Text in particular, All our Righteousnesses are as filthy Rags—These are scattered thro' his whole Discourse; some have (I think) been taken Notice of already, and others will come under Consideration in the Course of this Essay.—I shall therefore at present only single out a Passage or two, in which either wilfully or ignorantly he has misrepresented them.—Thus when he is reporting the common Notion of the Prophet's Words, he tells us, (Pa. 10.) The best Righteousness of the most improved Christians has been generally spoken of, as no better a Qualification (even according to the merciful Tenor of the Gospel) to appear before God with Acceptance, than filthy Rags are to dress and adorn the Body for a Visit to the King and Court on Earth. But these Expositors and others, when they speak of personal Righteousness as filthy Rags, don't at all respect it under the Notion of a moral Qualification for future Happiness and final Acceptance▪ such constantly affirm the Necessity of inherent Righteousness, to make us (in the Gospel-Sense) meet to be Partakers of the Inheritance of the Saints in Light: and yet they constantly and consistently renounce it as filthy Rags in Point of Justification before God, being utterly insufficient to answer the Demands of his Law, and procure us an Interest in his special Favour and Acceptance, therefore they conclude with the Apostle, Rom. 5. 2. We have Access by Faith into this Grace, thro' Jesus Christ: they place their Title to divine Acceptance wholly in Christ's Law fulfilling Righteousness, made their's by Imputation on God's Part, and by a believing Acceptation, or receiving it by Faith, on the Believer's Part, which yet is not of them selves, but of the Grace of God enabling them thereto. Christ (partly) came to call Sinners to Repentance; such as are weary and heavy laden with Sin, he invites to come to him: such as have the Eyes of their Understanding enlightned to see and be convinced of their own Misery, and Inability to help or rescue themselves from the Force and Weight of the vindictive Justice of God, these and no others will fly to Christ, and lay hold of his Righteousness for Life and Salvation. The Expositors—ever rebuked the Spirit of the Covenant of Works, which makes Sinners imagine, it would be Presumption in them to come to Christ, unless they are to such or such a Degree prepared, or unless they can bring something valuable with them to recommend them to his Favour and Compassion, some laudable Contritions, Reformations, and moral Vertues. For any to suppose that meer moral Vertue and Self-Righteousness will recommend them to the Favour of God, is no better than for some high-handed Malefactor or Traytor to pretend to approach the Court or Presence of his Prince without a Pardon first obtained. Divine Pardon is obtained by the Righteousness of Christ, and not our own; because the Righteousness of the best Men living has so much of Imperfection and Pollution mixed with it, that Expositors and all others who duly consider the Case, must acknowledge with the Church by the Prophet in the Text, that all our Righteousnesses are as filthy Rags. It must therefore be unreasonable, and I think, contrary to Scripture, for any to suppose, that such imperfect polluted sinful Creatures as the best of Men are in this Life, should obtain Favour with a just and holy God, without the perfect spotless Righteousness of Christ imputed, and as has been said received by Faith: This, according to Scripture, and in the Sense of these Expositors, is the only justifying Righteousness, "even according to the merciful Tenor of the Gospel." Howbeit, at the same time they denied not, that where any have been sanctified thro' Faith which is in Christ, and so in some Measure have their Fruit unto Holiness, God is well pleased herewith, and accepts and rewards it: yet not for it's own Sake (it being very imperfect) but for Christ's Sake; and on the Account of his Righteousness: for in him only, as Mediator between God and Man, is God wellpleased, for in him the Rigour of the divine Law is taken away, and not by Works of Righteousness which we have done or can do.—This Gentleman's asserting, that personal Righteousness hath been generally spoken of, as no better a Qualification in the spiritual Case, then filthy Rags are in the civil Case, This is a gross Misrepresentation of the common Notion of the Text, and tends both to mislead his unwary Readers, and disparage many sound Expositors, without any Colour of Reason.

But I proceed to take some Notice of another very exceptionable Passage; I think it an Imposition on his Readers, and a great Abuse upon these Expositors & others, to in • inuate, as he does, P • g. 25—That they (absolutely speaking & without any Manner of Caution or Restriction) asperse moral Vertue as nothing worth in the Sight of God, no more than filthy Rags! And that when "exhorting others to the Practice of Righteousness," they are nevertheless constantly telling them perhaps in the same Breath, that all their Righteousness when they have obtained it, will be NOTHING BUT filthy Rags. This, I say, is a manifest Abuse; for no learned Calvinist Expositor or Preacher under the Sun, I presume, ever used such irrespective or unlimitted and unguarded Language, as our Author here pretends: I may with the utmost Safety, I think, challenge him to produce so much as a single Instance. It appears to me a very groundless Reflection, if by moral Vertue he means true Gospel-Holiness, (in which Sense I think he can't be understood, by the whole Scope of his Discourse before us)—However, let him name the Man that ever asserted it as nothing worth in the Sight of God, speaking absolutely and without any Limitation or particular Respect: Let him name the Man who was constantly telling the People, All their Righteousness, when they have obtained it, will be nothing but filthy Rags, in every Sense, and in all Respects. And if he can't, or won't do this, what must we judge of his Misrepresentation, but that it is wilful? and therefore must stand as a designed Reproach, with all unprejudiced Judges; and such as is very much aggravated in the Circumstances of it,—delivered on the Lord's Day,—Sermon-wise,—and level'd against many of his Fathers and Superiours; so is a Breach of a variety of Commandments in the moral Law!—However, I would not forget to Note by the Way, that amidst all his Exclamations against these Expositors and Preachers, for depreciating moral Vertue, our Author has seen fit here to make a Concession in their Favour; (tho' it be done in an ill Manner,—with a View, as it plainly appears, to make them guilty of a Self-Contradiction▪ )—The Concession is implied in the Passage last refer'd to; which begins thus,—To speak freely, I never yet saw with what Face a Man can pretend to exhort others to the Practice of Righteousness, who is continually telling them—(the rest you had before) It seems then that however this Gentleman is incensed against those Calvinistical Ministers, he here appears willing to grant, that they don't neglect exhorting others to the Practice of Righteousness; and certainly it were the highest Injustice to the Memory of the Dead, and to the Character of the Living, not to allow them the Repute of their exhorting to the Practice of Righteousness: so that, for ought I see, they still preserve some little Kindness for moral Vertue, after all that is pretended about their depreciating it, even their Enemies themselves being Judges.—Indeed such as our Author intends thus to fault, don't exhort to the Practice of Righteousness, just in such a Manner as perhaps he & some others may,—as if they look'd upon Righteousness to be meerly a Habit, acquired by repeated Acts: But are wont to exhort others as the Scriptures do, to seek first the Kingdom of God and his Righteousness, to seek to God in earnest Prayer, accompanied with the diligent Use of the Means of Grace, that he would put his Spirit within them, and purify their Hearts by Faith, and implant in them a Principle of Righteousness, and enable them by Strength derived from Christ thro' Faith to work Righteousness, and to shew their Faith by good Works, and Acts of moral Virtue.—Tho' they lay out much of their Ministry, it's true, in exhibiting a Redeemer, and preaching Salvation by Grace thro' Faith in him; yet agreable to the Charge given them Tit. 3. 8. one View they have in so constantly affirming these Things, is, That they which have believed in God might be careful to maintain good Works.—

However, I perceive our Author is stumbled at their Conduct; and the Mystery with him lies here,—that he does not know very well how to reconcile their Exhortations to the Practice of Righteousness, with their Doctrine of Justification by imputed Righteousness, or (which comes to the same Thing) with their telling People, that in Relation to that Affair, All their Righteousnesses are as filthy Rags: and he says upon it, as is before hinted, "I never saw with what Face," they could thus exhort & thus teach at the same time. Doubtless he reckons it a very glaring Contradiction, and an odious Inconsistency, that requires a good Stock of Assurance in any to venture upon it.—But to speak freely also in my Turn, I note here, That it is not hard to discern what a Face our Author put on, when he gave himself such a Liberty, beyond all Bounds of Modesty, to cast (as doubtless he intended) Reproach on the Ministers and Preachers of the Gospel in general thro' the Land, not only such as are surviving at this Day in their Charges, but those also that are gone to Rest in the several past Generations: For it is well known, that the Ministers, mostly, and I may venture to say, near to a Man, were in their Principles Calvinistical, as now they are distinguished; which Note of Distinction has but lately arose among us, occasioned very much by the late Growth and Discovery of Arminianism, which has now made it's open and formidable Appearance in some of our Churches.

Our Author might perhaps offer this Flight of Reflection on so many eminent Ministers of Jesus Christ, as supposing it to add a Grace to his Discourse, and be the more taking with the unthinking Part of his Audience (and Readers) and all that are prejudiced in Favour of the Errors he had advanced.

But let that be as it will, this I am sure of, If I may be allowed to depend upon my Bible, which tells me it plainly, That without Faith it is impossible to please God.—If so, I hope I may be allowed to say, without being branded with the Imputation of a Blasphemer for depreciating moral Vertue, that whatever Pretences are made to Religion, which are but meerly moral, the most refined Vertues, void of a saving Faith in Christ, and without his imputed Righteousness, will be but as filthy Rags,—and can give no more Title to final Justification in the Sight of God, than if a Man cut off a Dog's Neck, or offered Swines Blood in Sacrifice under the Law.

Our Author goes on in his Reflections upon these Expositors and Preachers. He represents them not only as telling People, that all their Righteousnesses are nothing but filthy Rags; but insinuates also, as if they were constantly telling them in the Words following, (Pa. 25) God is already satisfyed in all his Demands, his Law, his Honour, his rigorous relentless Justice, are all satisfyed, and there is no • hing left for Man to do, but to believe this undoubtingly, and—to rely upon it, that he is righteous, and shall finally be accepted as such.—And then proceeds to say—The Believer indeed may, if he please, out of meer Generosity, add Works of Righteousness; but really there is no Need of it; for his main Interest is secure without it.—All this, our Author insinuates, is the Language of those Preachers, that believe and preach the Doctrine of Christ's Satisfaction and particular Redemption. But those that are thus free to offer their magisterial Censures, may do well to give heed to the Caution given, Jam. 3. 14, 15.—Lie not against the Truth,—This Wisdom is not from above.—Those Persons indeed that are prejudiced in their Minds against the Doctrine abovementioned, and other fundamental Doctrines of Christianity, may with this Gentleman darken the Truth—and put Things under very wrong & disadvantagious Representations; which can't be help'd that I know of: but for One that wears the Character of a Minister, thus to reproach the Doctrines of Christ, and the Professors of them, who have been & are the Glory of this Land and of our Churches, as Assertors of the Truth as it is in Christ Jesus, I think is hard to be accounted for; especially when delivered in such a ludicrous Manner, tending to • xpose them to Ridicule & Contempt.—The Calvinists, against whom he designs his Reflections, distinguish between the Purchase of Redemption, by the atoning Blood of Christ, and the Application of Redemption, which is made by the sanctifying Grace of Christ: so that altho' Christ has already satisfied the Law and Justice of God, by what he did in his Estate of Humiliation; yet that nothing further remains for him to do, in his Estate of Exaltation, is denied; nor indeed can it be supposed, that there is nothing for Man to do, but to believe this undoubtingly:—For, the Faith of those our Author intends, is such as includes Consent, as well as Assent, and is a believing with the Heart, as well as with the Head: it is not meerly a Speculative believing the Doctrine of Christ's Satisfaction, tho' ever so undoubtingly; but implies an active receiving the Atonement, and laying hold on the Hope set before us, and committing our Souls into the Redeemer's Hand, to be justified by his Blood, and sanctified by his Spirit, and kept by his Power unto eternal Salvation: This they look upon to be Faith unfeigned, the Faith of God's Elect. But do they, by all this, make void the Law thro' Faith? God forbid! yea, they establish the Law. They don't think the Law cancelled by the Blood of Christ, in Point of preceptive Force, or Obligation as a Rule of Obedience, tho' they hold it to be so, in it penal Demands as a Covenant of Works; but assert the Believer's Obligation in Point of Duty, to be diligently following every good Work; and don't imagine this to be left to human Choice, as a Matter of Indifferency, or meer Generosity, as our Author insinuates; and they hold, that true Faith, wherever it is, will produce Obedience; and exhort to Obedience, as the true Fruit of that Faith; and they exhort Christians to be fruitful in good Works, that they may have Fruit abounding to their joyful Account at last: Yet caution Men, not at all to depend on their own personal Righteousness, but have their entire Dependance on Christ's Righteousness imputed, as their only Title to Acceptance with God, and to esteem all their own Righteousness to be but as filthy Rags, in Respect of Justification before God, as has been said, and not trust in it as any Recommendation of them to his pardoning and accepting Grace.—On the whole, I think▪ it sufficiently appears • very abusive Reflection this Author casts on those Ministers he points at in his Discourse, where he insinuates (Pa. 24, 25.) That according to their Notions of "Revelation and Grace," The most glorious Dispensation of the Gospel is conceived of only as a Scheme calculated to allow Men the Practice of their Vices here, with Impunity herea • ter:—That according to their Notion of his Text, Purity of Heart and Sanctity of Manners will be of no Service to Men; and consequently this must lead Men into an utter Contempt of those Things that are of infinite Importance for them to esteem & practise. Surely, says he, Men will never take much Pains for that, which will be of no Service to them when they have got it. Here also, as in the other Parts of his Discourse, our Author too evidently aims at amusing the World, by blackening the Characters of faithful Ministers that pass under the Calvinistick Denomination, and thereby prejudicing the Minds of Men against the Doctrines they hold. For unless he or any others can prove from Scripture-Testimony or Reason, that purity of Heart and sanctity of Manners are comprized in meer moral Vertue, or Self-Righteousness;—I say, unless this can be proved, the Argument can be of no Force.—But it is certain, that it is by Faith that the Heart is purified, thro' the Operation and Influence of the holy Spirit, and true sanctity of Manners proceeds from a Heart purified by this Faith, as the genuine Fruit and Effect of it. Now the short of the Argument, if I understand it, lies here—Either moral Vertue, i. e. a Man's own Self-Righteousness, will intitle him to Justification in the Sight of God, or it will not; and that it will not, I suppose, is sufficiently proved by what has been already said on this Head. Notwithstanding, true moral Vertues or good Works, are allowed by all sober Divines that I know of, to be good and profitable to Men, as well as honorary to God, and approved in Christ.—They are far from saying, that the Sanctity of regenerate Men will be of no Service to them: for Godliness is profitable unto all Things, having Promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8.—And without Holiness no Man shall see the Lord, Heb. 12. 14.—Now the Godliness and Holiness spoken of here, is wrought in the Heart and Life of the truly Regenerate by the powerful Agency of the Spirit of God and of Christ; which all the mere Morality in the World, in its most •• fi • ed Acceptation, can never reach to the least Degree of.—But assomething of this Kind has been spoken before, I shall proceed in the next Place,

3. To vindicate those Expositors and others, against some further Reflections and Misrepresentations of our Author, respecting sundry important Points of Doctrine, which are allied to the common Notion of his Text, and which he endeavours to expose to equal Ridicule.

It mayn't be amiss to premise here, that our Author has given us abundant Occasion to think of those Observations of his, Pa. 22.—The most rational and divine Scheme of Religion may become despicable in the Eyes of the World, by Misrepresentations: even Christianity itself, tho' capable of a rational Defence, well attested by external Evidence, and when viewed in it's native Purity and Simplicity, void of all corrupt Glosses and human Additions, carrying in it the clearest internal Marks of it's divine Original; even this Religion, I say, may be so represented, as to render it ridiculous in the Opinion of sen • ible thinking Men.—I am much mistaken if our Author has not furnished us with an Example of this in his own Discourse, which carries so much of Misrepresentation in it. I think, he has greatly misrepresented even Christianity itself, by his corrupt Glosses; if not by human Additions, which seem too evident, yet at least by Substractions.—He apparently disowns same great and important Doctrines of the Gospel, under Colour of rejecting the "Fictions of weak and disordered Brains," and because he can never be brought to believe Things repugnant to the first Principles of Reason, and is therefore naturally led to conclude that no Scheme can be right, no Doctrine from GOD, that abates the Motives of Vertue, or discourages the Practice of any Duty. Well! But what is the Scheme, what are the Doctrines, he here has his Eye upon? This we may learn from the Instances he has given us in the Introduction to his Discourse, Pa. 7 & 8.—Where having spoken concerning Expositors judging of Scripture-Doctrines from particular Scraps of Scripture, and from a mere Jingle of Words, he then proceeds to give a Specimen in several Particulars; by which it appears, it is the old Protestant Doctrines he strikes at, and endeavours to render them despicable in the Eyes of the World by Misrepresentations.

This may be considered in several of his Instances; and

1. In the Doctrine of Election. His Words are "Hence (i. e. by judging of Scripture-Doctrines from Scraps and Gingles, and for want of Attention—) it has come to pass, that when Men read of God's choosing whole Nations to certain Privileges, (and those in this Life only) they have rashly concluded, that particular Persons are 〈◊〉 conditionally chosen to eternal Life hereafter.—This is a manifest Contempt designed to be cast on the Doctrine of Election, and on all them that receive and profess it, and to harden Men's Minds against it:—and ther ••• re he proceeds to tax them of rashly drawing a Conclusion, in a Matter of Faith, respecting Eternity and the Souls of Men. If the Faith, professed by Protestants, of a personal eternal Election of Grace, were founded on such a rash Conclusion as this Author insinuates, the World is bound to give him Thanks for the Discovery he has made of so gross an Error; but I suppose it will appear, that the Error is on his Side.—For Election is a pure Act of sovereign Grace laid in the secret and eternal Counsel of God; and is therefore unconditional, as to Man, who then had no other being but what was in God's Mind and Purpose, in Time to bring into being.—But as the Design plainly is, to fasten a Reproach on this Doctrine of Election, by insinuating, that they that believe this, preach and teach, th •• if we are elected we have nothing to do, our Salvation is sure:—But wilt thou know, O vain Man, that Faith without Works is dead? He that has willed the End, wills also the Means leading to it; and so far as Holiness may be said to be Conditional of Happiness, as a necessary moral Disposition of the Subject, or in the Nature of a Means to the End, they are both included in the Idea, when Men are said to be chosen to Salvation; for Sanctification, is one Part of the Salvation they are chosen to.—The Reproach, which is intended against our holy Profession, we chuse to bear, rather than give heed to delusive Doctrines. We thank God, we have a more sure Word of Prophecy, to which we shall do well to take all diligent Heed; which will reflect greater and better Light, than is to be found in any of the best Productions, of fallible and uninspired Writers, not excepting the Discourse before us.—As to the particular Point now in View, I am perswaded, notwithstanding what this Gentleman has suggested, that every one who is in any Measure acquainted with the printed Labours of those who (by Way of Distinction) are called Predestinarians, knows, they do not, as our Author insinuates, ground their Opinion of an eternal personal Election merely on historical Passages in the Bibles relating to the Conduct of divine Providence towards Nations, tho' they are Gospeliz'd and in a Covenant-State, externally; but take their Principles from doctrinal Texts, which the Scripture abounds with, and which will admit of no other rational and consistent Sense. They find that the Scriptures, in setting forth the glorious Scheme of Man's Salvation by Jesus Christ, represent the Foundation of it as laid in the eternal Purpose of Grace, or the Counsel of God (as is before hinted) before the World was; and accordingly that they speak of the saved of the Lord as from the Beginning chosen to Salvation; as chosen in Christ before th • Foundation of the World, that they should be holy, (not as being chosen upon the Prevision of any Thing of moral Vertue, in and from themselves, moving God to elect them, but from mere free Grace, with a View that they should be holy) and as in Time called according to his Purpose,—called by his Grace—according to his Purpose which he purposed in himself.—We are also told by the unerring Word of God, that as many as were ordained to eternal Life, believed: and as many as believed, are said to have believed thro' Grace; all which are said to be kept by the Power of God through Faith unto Salvation. And we are told, The Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And these, tho' they are his, on the sure Foundation of his electing Love, yet are commanded to depart from Iniquity; whether the omission of Duty, or commission of Sin.—For, as the Apostle states the Case, Rom. 8. 29, 30. (representing the whole in one connected View) Whom be did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Here we have an inspired Writer drawing the admirable Plan of Man's Redemption: Where it is observable,—He first lays the Basis of it in Predestination, or eternal Election; and then carries the Execution of it thro' sundry Gradations in Time, and at length compleats it in future e • erlasting Glory; when the Top-Stone shall be brought forth with the Shoutings of Grace! Grace!—This small Sketch of the Scripture-Proof commonly brought by Protestants, to support their Tenet respecting personal eternal Election, is enough to shew, that they are not rash in their Conclusion in the Point of Election: but that our Author rather appears rash in charging them as he does, in his fore-mentioned Insinuation, as tho' this Doctrine of the Election of Grace, and Faith in it, lay merely in some historical Passages of Scripture, referring to God's choosing whole Nations to certain Privileges, and those in this Life only. Here we find a farther Essay to prejudice People's Minds against this Doctrine, and a Proof also of the Author's denying it, without any Arguments to prove the contrary. So that the Rashness reflected on others, falls necessarily on himself.

He proceeds on the like Strain of Reflection, in a following Paragraph, Pa. 8. Some, and those not a few, are full of Hope in God; because, as they imagine, he has from all Eternity, and that not only without any Reason, but in direct Opposition to the very Nature & essential Constitution of his moral Government, set his Love upon them. —The Doctrine of the Decrees, in common with every other Scripture-Doctrine, is liable to be abused to vile and pernicious Purposes; and it's readily granted, if a Man can give no other Reason of the Hope that is in him, but only that he imagines himself from all Eternity chosen to Salvation, such a Man has just Ground to fear, that he imagines a vain Thing, and that his Hope will make him ashamed.—The true Christian's hope of Election is built not upon mere Imagination, but upon Scripture-Evidence of Sanctification, wrought in him by the Power of the Holy Spirit, together with his own Experience, that thro' Grace, (and not by meer moral Duties) he is enabled more and more to die unto Sin, and live unto Righteousness.—If then we may lay Stress upon Scripture-Testimony with Respect to the Doctrine of the Decrees, and consequently, that of the Election of Grace; the Insinuations of this Author, by way of Contempt thereon, are mere Amusements, and tend only to darken the Counsel of God; which I shall endeavour to prove, from plain Scripture-Evidence; and those that will not shut their Eyes against clear Gospel-Light, must, I think, own their Delusion, that plead the contrary. Let every one then diligently apply their Minds to the Scriptures above mentioned, and to such Texts, as I shall further produce. See Rom. 5. 8, 10. God commendeth his Love towards us, in that while we were yet Sinners, Christ died for us.—When we were Enemies, we were reconciled to God, by the Death of his Son.—Were they not all Sinners and Enemies, for whom Christ died? And was it not God's Love to them that lay in the Bottom of all? Was not this a Love existing and operating, by way of Benevolence, in the Mind and Purpose of God, before Christ actually died for them? Yea, a Love which from the Beginning purposed their being reconciled to God by the Death of his Son? Are they not said to be redeemed by the precious Blood of Christ, Who verily was fore-ordained before the Foundation of the World, 1 Pet. 1. 20.—What other Date then could there be of God's electing Love, which was the Spring of their Salvation by Christ, but from all Eternity? Surely God hath loved his chosen People from Everlasting,—and if we love him, it is because he first loved us, 1 Joh. 4. 19—He loved us while we were yet Enemies. So that his first loving us was without any Reason, as there was no Motive on our Part, to engage his Love to us; and not only so, but it was in direct Opposition to the Letter of the Covenant of Works, that Law or Rule of Government, which God placed Man under originally, and to the Demands of his vindictive Justice, on his Transgression of it; yet the Wisdom of God contrived a wonderful Expedient for the Satisfaction of his violated Law and affronted Justice, in the Obedience and Sufferings of his own incarnate Son, who gave himself a Sacrifice for us; so that Sinners might reap the Benefit of electing Love, in a perfect Consistency with the Honour of his moral Government, without breaking in at all upon it's essential Constitution, or subverting its essential Designs: CHRIST having truly fulfilled all Righteousness, (agreable to what we find, Eph. 3. 9,—11.) As his People's Surety, and being the End of the Law for Righteousness unto every one that believeth.—And all that are given to Christ by the Father, shall come unto him.—Who shall dare to call God's Sovereignty into Question? It plainly appears, that it is sovereign Grace, which ordained them that believe unto eternal Life.—Therefore hath he Mercy on whom he will have Mercy.—Observe how the Apostle silences all Cavils upon this Head, Rom. 9. 20. Nay, but O Man, who art thou, that repliest against God!—Hath not the P • tter Power over the Clay &c. And hear what the Lord by a Voice from Heaven answered Joh, Chap.40.2.—Shall be that contendeth with the Almighty, instruct him! He that reproveth God (as, in any Case, upon the whole, either acting or purposing, not only without any Reason, but in direct Opposition to the Nature and essential Constitution of his moral Government) let him answer it.—Surely it well becomes us in every Case to revere & adore, rather than to contend and reprove. The Apostle has set us an Example, Rom. 11. 33,—36. O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments, & his Ways past finding out! for who hath known the Mind of the Lord? or who hath been his Counsellor? or who hath first given to him, and it shall be recompensed to him again? For of him, and through him, and to him, are all Things: To whom be glory for ever. Amen.

I proceed now to another of our Author's Reflections.

2. Another Instance he brings, of Expositors rashly concluding—respects the Doctrine of original Sin.—He thus states the Case, Pa. 7. That when they have laid before them the Character of a very loose and abandoned People, who by their own long practised Wickedness have rendered themselves the Children of Wrath, and fitted themselves for Destruction,—they are induced to vilify human Nature itself, with the same vicious Character.—Here we have him insinuating again, as if Protestant Expositors, and such as join with them in the Point of Original Sin, had nothing to support or countenance their Opinion, but some Passages of historical Scripture grosly misapplied. He doubtless alludes to such Texts as these, Gen. 6. 5. Psal. 14. 1,—3. Eph. 2. 1,—3.—Which, I suppose, our Author would have considered only as spoken in Reference to the corrupt Condition of the Men of the old World,—the People of the Jews in some remarkable Season of epidemical prevailing Degeneracy,—and the Citizens of Ephesus in their heathen State: and I suppose, he would have these Texts interpreted as only describing them (respectively) from the actual Wickedness of their Lives, and not at all implying any Account of what they were by native Disposition.

But as to the first Text—Gen. 6. 5.—I think, this Gentleman must see his Mistake in such a Thought, if he will only compare the above-named first Text with Gen. 8. 21.—where it is declared by God himself, who knows the Hearts of Men, their State and Dispositions, that they were the same in the new World, viz. after the Flood, as they were in the Old before it: for God pronounces upon all Men indefinitely, that the Imagination of their Heart is Evil from their Youth, and continually so, according to the natural Bent & Bias of the Mind. Now does God by this vilify human Nature! or do Expositors by believing what God has revealed Man to be by Nature, and teaching the Doctrine of original Sin, induce Men to vilify human Nature?—This Doctrine therefore is not received rashly, but upon divine Testimony. Let our Author then solemnly consider in the Fear of God, where his Reflection will at last terminate, unless he can prove the Case to be otherwise than it is here represented.

And as to the next Scripture mentioned above, Psal. 14. 1,—3. I desire this Gentleman to compare it with Rom. 3. 10,—12. where the Apostle Paul recites much of that Psalm, and applies it to prove, in Regard of Gentiles as well as Jews, that they are all under Sin: And what can this Author's sharp Reflection on Expositors and others be, but a tacit Reflection on the inspired Writer himself, who in the like Way applied Texts, even as he was moved by the Holy Ghost?—And now as to the last mentioned Text, Eph. 2. 1,—3. It is plain that the Apostle did not design meerly to describe a State of Heathenism; but had in View the State of Nature, common to all Mankind.—For in his Description of the Ephesians, he not only speaks of their Conversation in Times past, but also points out the Source of their actual Wickedness, the Lusts of the Flesh, and Desires of the Mind; and accordingly declares it of them expresly, that they were by Nature Children of Wrath, even as others, whether Je •• or Gentiles.—Nay, it's worthy of Observation, the Apostle not only mentions othe •• indefinitely, but extends his Description universally unto all; and comprehends even himself in this whole Description; saying, Among whom also WE ALL had OUR Conversation,—in the Lusts of OUR Flesh—and were (we were) by Nature Children of Wrath,—even when WE were dead in Sins (v. 5—)—Like as the Psalmist, when repenting of actual Sin, runs up to the Fountain-Head and Original of all, a corrupt Nature. Psal.51. 5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. Was this David's Case alone? No verily; we all, the whole Race of Adam, are, were, and shall be, conceived and shapen in like Manner.—For this we have also the Apostle's Testimony, tho' not in the same Words, but the like Meaning, in his Epistle to the Ephesians, before noted; and in his Epistle to the Romans he does the same, yet more remarkably: for there he not only represents Sin as Epidemical and Native, but Hereditary; descending to Adam's Posterity throughout all Generations in Succession; pointing out the true Origin of this universal Corruption of human Nature, and resolving it into Adam's Fall.—He peremptorily and repeatedly asserts, By ONE Man's Disobedience MANY were made Sinners.—By ONE Man Sin enter'd into the World, and Death by Sin.—Therefore by the Offence of ONE—Judgment came upon ALL Men to Condemnation—Rom. 5. 12, 18, 19.—Such Texts as these, plainly of a doctrinal Aspect, are the principal Scripture-Proofs, relied on to support the Doctrine of original Sin, as commonly received by Protestant Expositors.—And now it may be supposed, our Author will excuse the Apostle from the Imputation of Weakness and Rashness in his Conclusions▪ and under his Umbrage and Authority the poor Expositors—will(we hope) escape the hard Censures of this Author and others for the future,—for vilifying human Nature it self, as is pretended.

Many Things might be offered here for the further Confirmation of this weighty scriptural Doctrine; as, after what has been said, I may venture to call it.—But▪ I shall only add, That tho' all have sinned, and come short of the Glory of God, in one common Fall, yet there are some that by a wicked & profligate Life do indeed vilify human Nature, and make themselves more the Children of Wrath, than they were in their native State.—And tho▪ some are restrained by Grace, and others perhaps by the influence of a religious Education or otherwise, yet naturally all have in an evil Heart the Seeds or Principles of all that Wickedness, which is ever practised by the vilest and most abandoned Sinners under the Sun. So that in this Respect even Infants, in a State of Nature, are of a vicious Character, in the Sight of a holy and Heart-searching God; the very same Character, inKind, with that of the most dissolute and hardned in Wickedness.

It is undoubted, that Christ is a Saviour to Infants, as well as others, and he is a Saviour only to Sinners.—Accordingly all that he died for, have this Character expresly ascribed to them in common. Rom. 5. 6, 8.—Christ died for the Ungodly—While we were yet Sinners, Christ died for us. And 1 Pet. 3. 18. Christ also hath once suffered for Sins, the Just for the Unjust.—So then, if Infants are included in the Number of them for whom Christ died, they are also included among those, who in the Account of Scripture sustain the Character of Sinners, Ungodly, Unjust.—And hence it appears, there is no specifical (but only a gradual) Difference, between the moral Character of an unregenerate Babe, and that of a Man long inured to Wickedness. Else, for ought I see, the Practice of Infant-Baptism must be given up.—If our Author denies original Sin, in the Sense I have shewn, I apprehend it proper for him to join himself to the Anabaptists, or some other such Sect, as unworthy of Fellowship with the Churches here, or with the established Church at Home, according to their primitive Profession and Constitution.

3. The next Instance of our Author's Reflections on these Expositors, that I shall take Notice of, is what respects the Doctrine of Efficacious Grace.—His Words are these▪ That when they hear of our being saved by Grace, they conceive of it so as to destroy all moral Agency, and set themselves down with this vain Thought, that nothing on their Part is necessary to Salvation, but if they are designed for it, they shall irresistably be driven into Heaven, whether they will, or not: And if they are • ot, no Prayers, or Endeavours will avail.

The manifest Tendency (if not Design) of this Author's Discourse in this Place, and in other Parts of it, is, to render the essential Doctrines profess'd in these Churches generally, as odious in the Eyes of People as possible: And he here strikes at our Doctrine of Conversion, insinuating, that People are lead hereby to draw corrupt Conclusions, viz. That if they are to be saved by Grace, then in Point of Means they have nothing required of them, but are excused from all Duties and Endeavours on their Part, and as he represents it, If they are design'd for Heaven, they shall irresistably be driven into it, whether they will or not. We may observe, in what a scoffing and deriding Manner he treats the holy Things of God, and how he imposes on the Ignorant. This is the Fruit of his own Invention, however he may pretend to personate others in it,—and calculated exactly to the Genius of the profane and irreligious Part of Mankind. For I suppose, this Author or any other can't produce any single Instance, among such as are sober, religious and intelligent Christians (much less among learned Expositors and Preachers) holding this Doctrine I am speaking of, that will so much as think they have nothing at all to do: when they have so much Experience of the Remains of Corruption in them, through the Depravity of their Natures, that needs to be mortified and subdued, and therefore labour constantly, in the Use of God's appointed Means, to work out their Salvation with Fear and Trembling; And know, that if ever they expect to have an Entrance ministred to them into Heaven, they must use all Diligence to make their Calling and Election sure, and follow Holiness with unceasing De • ir • s and Endeavours to the last.

It is therefore but a meer Amusement and Reproach, for him to charge as he does, the Expositors and others I am labouring to vindicate, & the Doctrines taught by them. There are indeed many poor in considerate Souls, among the unthinking Multitude, that are ready to apply this Doctrine to such a perverse Purpose.—For there are none of the Doctrines of R • vel • tion, how plain, practical and important • oever, but what have sometimes and by some evil disposed Persons been wretchedly abused; nay, none of the first Principles of Reason, but what have often been shamefully pe • verted. Yet shall these, and the Preachers and Professors of them, be reproached on this Account!—The Apostle Paul in his Day complained of some, that altho' the Law was just and good, yet they did not use it lawfully; and that they perverted the Gospel of Christ.—The Apostle Peter also complains of some, that they wrested Paul's Epistles, as also they did the other Scriptures, to their own Destruction. No wonder then, if in our Day of evident Declension, as we plainly find, there be some who even destroy the Faith, by their pretended rational S • hemes. There is, I think, equal Force and Pertinence in the Apostle's Language and Arguing, Rom. 6.—What shall we say then? Shall we continue in Sin, that Grace may abound? God forbid!—For ye are not under the Law, but under Grace. What then? shall we sin, because we are not under the Law, but under Grace? God forbid! It seems, the Apostle's Doctrine of Grace was incident to the same Abuse, and probably there were some in that Day who made just the same malignant, but impotent Cavils against the apostolical Doctrine of Grace, as our Author has done against the professed Calvinistical Doctrine of Grace, which is but one and the same; pretending, that "it destroys all moral Agency." Now let this Gentleman try how he can fairly clear the Apostle's Doctrine from this Prejudice or Objection; which, I think, lies equally against both.—It seems by this Author, the Expositors or Ministers of the Word must never presume to talk of Persons being saved by Grace, through Faith,—le • t some perversly disposed should construe it as a destroying all moral Agency, or a teaching Men to neglect all Pr ••• rs and Endeavours and Concern in the Case.—I do not think, what this Author says in Banter on the Doctrine of Grace▪ worth any Notice,—only as he appears to ridicule that Doctrine of divine Revelation in Ep • . 2. 4▪—9▪—Which I wish he himself, with all of the li • e Mind, may d • ly 〈◊〉 more maturely meditate on, les • they fight against God, in denying the Truths he has delivered to us in the s • cre • Oracles.

None, that I know of, deny Man to have in his Nature the moral Faculty, called Will; or deny, in every Sense, it's Freedom in acting.—But then, we are to distinguish between natural Liberty, and spiritual. This latter is the glorious Liberty of the Sons of God, and peculiar to the Regenerate.—And this is that with which they are made free by Christ: this he refers to in those Sayings of his,—Ye shall know the Truth, and the Truth shall make you free.—If the Son make you free, ye shall be free indeed▪ Joh▪ 8, 32, 36.—Otherwise, whatever natural Freedom Sinners may be possessed of, they are in Fact but immoral moral Agents; and whatever moral Agency may be b • asted in their Case, I think, it is but moral Agency fal • ely so called: for indeed in the Exercise of their natural Free-will, they go on in the Indulgence of Sin voluntarily, & until they be saved by Grace, from the imperious Power of their own Lu • ts, they are all the while the Servants of Sin, and are in a scriptural Sense moral Agents, but in Con • radistinction to Bruits, that have no Understanding, or Power of rational Choice; such therefore are termed brutish, who pervert the Doctrine of Christ, speaking Evil of the Things they understand not, 2 Pet. 2. 12.—But what they know naturally, as bruit Beasts, in those Things they corrupt themselves, Jude 10.—And it is much more lamentable, when Ministers are thus corrupt in their Sentiments, and give themselves a Liberty to scoff at the Doctrines of Christ, when perhaps by Reason of their unexperienced Youth, or for want of a due Application of Thought, they are uncapable of passing a right Judgment on Things of such a sublime & spiritual Nature.— See the Complaint and Consequence s • mmed up together Jer. 10, 21. The Pastors are become brutish, and have not • ought the Lord; therefore they shall not prosper, and all their Flocks shall be scattered.—It is only the efficacious Grace of God in Regeneration, that is the Spring from whence a genuine and true moral Agency flows. This is that which turns the natural Liberty of the human Will (which is essential to a moral Agent) into its proper Channel, directs it to its true Object and End, and carries it out in its right Manner of Exercise. By enlightening the Mind, and renewing the Will (in a Way not subversive of its essential natural Liberty) Grace works such a Change, that the Man that was before a • ad moral Agent (as all Men are by Nature) becomes a good moral Agent. So that the Doctrine, that teaches, Men are saved by Grace only, does neither vilify human Nature, nor destroy all moral Agency, (as is suggested by this Author) but refines both, and makes them subserve, in the most desirable Manner, the Glory of God, for which End they were bestowed; and tends to keep Men from glorying in their natural Powers, y • a even in their highest Attainments in moral Virtue.—What faith the Scripture in this Case? See Tit. 3. 5.—Not by Works of Righteousness which we (in a State of Nature, by any Principle of moral Agency, or Free-Will) have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost.—This Author tells us, Pag. 24, 25. That The Existence of God is not more certain than this, that it must be • the grand Design, the ultimate V • ew of God, in all his Dispensations▪ to promote the moral Rectitude and Happiness of his Creatures.—The strong Terms in which He here delivers himself, may possibly be Matter of Amusement to the unthinking▪ Part of Mankind; but I suppose, it will make but little Impression on the Minds of such as are able in some Degree to determine, wherein Man's moral Rectitude and Happiness consists. I have before noted, That it is not by Works of Righteousness we have done, or can do; that we are saved (according to the inspired Apostle) but by the renewing Work of the Spirit of Grace; which gives a Man true moral Rectitude, both of Mind and Action, and leads him to his highest Happiness: And hence the ultimate View of God, in the Dispensation of temporal and spiritual Blessings to his Creatures, is the Praise of the glory of his own Grace; and not as this Author insinuates, as if the blessed God, in dispensing his Benefits to Men, universally took his Measures from their moral Agency; when we are plainly taught, the grand Rule of God's Dispensations, particularly in the Point of converting Grace, which all saving Benefits depend upon, is according to the good Pleasure of his Will.

Nevertheless, this Doctrine of efficacious Grace has not the least Tendency to dispirit Men's Endeavours after Purity of Manners, nor does it administer a just Occasion to any, as is insinuated, to "set themselves down" [i. e. in Sloth and Security] with this vain Thought, that Nothing on their Part is necessary to Salvation.—By what Objections there follow,—according to this Author's Manner of aspersing the Doctrine of sovereign Grace, and all in general that profess and teach it,—and by all that is offered by this Author under the Head we have been considering, he has only shewn us, that he knows how Ludere cum Sacris, to mock and scoff, like those who (notwithstanding their moral Agency) will not endure • ound Doctrine.—However, I think, this Gentleman's abusive Representation of the Doctrine of Grace, held by the Expositors he aims at, and his setting it forth in such Language of Flout and Disdain, does sufficiently prove his Contempt for the Protestant Doctrine of Grace, tho' so evidently founded on Scripture, the Rule of Faith and Standard of Orthodoxy.

4. Another of this Author's Reflections on these Expositors & others, is in Relation to the Doctrine of the Saints final Perseverance. His Words are (Pag. 7.) When they meditate on the constant unchangeable Affection God bears to good Men, they make this groundless Inference, from his Unchangeableness, that they are unchangeable also.—This is but a groundless Reflection. Does their Doctrine thus indeed deify the Creature! No verily, they are far from any such Supposition, or Imagination, as if the Saints were unchangeable, like GOD himself: They are far from imagining them unchangeable, absolutely, in themselves. But what they assert, is, that according to the Tenor of divine Revelation, the spiritual State of good Men is unalterably safe; in this Respect, that GOD will never permit them to fall totally and finally from Grace. They know, that in themselves they are changeable Creatures, and if left to themselves, they shou'd soon fall from their own Stedfastness; but they know withal, that those whom God loves, he loves to the End.—And tho' they frequently fall into Sin, God proves his unchangeable Love, in their Recovery;—renewing them to Repentance, and exciting fresh Acts of unfeigned Faith in Christ, and Trust in God's Promise, that he will never leave nor forsake them, as in Josh. 1. 5. Nor do they dare to depend on God's Promises, without pleading them at the Throne of Grace, with Instancy in Prayer, with Humility of Soul, and with Endeavours to become more watchful over themselves and against Sin for the future.—Christ in his mediatory Prayer, Joh. 17. 24. faith, Father, I will that they also whom thou hast given me, be with me where I am. And him the Father heareth always. Joh. 11. 42. As sure then as Christ ever liveth to make Intercession for them, so sure is the final Perseverance of as many as the Father hath given him.—In a Word, the Immutability of God's Love and Faithfulness, who hath promised everlasting Life to sincere Believers, gives them abundant Security, that they shall not fail of the Grace of God, or come short of the Glory of God at last. See Rom. 8. latter End.—And Abundance more might here be offered from Scripture to the like Purpose; which may be seen, if the Reader will give himself Leisure to turn to these Texts, among others. 2 Thess. 3. 3.—Joh. 13. 1.—Rom. 11. 29.—

5. Another Reflection our Author has, respects the Doctrine of imputed Righteousness.—He mentions it under the Head of Delusions, in Men's judging of their spiritual State, in these Words, (Pag. 8.) Others you will find amusing themselves with a vain and groundless (however, no Matter since it is a strong) Perswasion, that there is no Need of their being Righteous themselves, because they have the perfect Righteousness of CHRIST imputed to them.—To this I shall only say, that it appears but only a more covert Way of disparaging the Doctrine it self, under Colour of exploding a delusive Consequence, supposed to be drawn from it.—And I view in the same Light that Saying of his in Pag. 21. Where speaking of moral Vertue, he observes, that without it, a Man could not be so well on't in Heaven, as on Earth, tho' he had the Righteousness of every other Being in the Universe imputed to him.—Can any one rationally suppose, that there is any other Righteousness capable to be imputed to him, but Christ's? And does this Author no more believe Christ's Righteousness imputed to Believers, than he does the Righteousness, in common, of every other (or any other) Being in the Universe!—Here this Author has, it seems, given us his Opinion, about the Matter of our justifying Righteousness; and it appears, that Christ's Righteousness is but of little or no Account with him, at least in that View; but an inherent Righteousness, i. e. moral Vertue, seems to be all in all with him.—I may here allude to his Way of Reasoning in Pag. 26. and argue upon the Doctrine of imputed Righteousness in his Manner, with some Alteration of his Words. "The Truth of the Case is this: Either imputed Righteousness is of some Use and Significancy in the Affair of our Salvation, or it is not; Either it has some Connection with and Influence on our Happiness, or it is of no real Necessity to us. If the Latter, then there is not one Word to be said in Favour of it; but the greatest Self-Justiciaries, yea, the most blasphemous D • riders of imputed Righteousness, may be the best Friends to Christianity, and those that are most righteous in their own Eyes may be the highest in the Grace of God.—But if the Former, then 'tis a sure Thing, that in Proportion to it's real Worth and relative Advantage, arises the • olly of those who neglect it, and the Strength of all our Arguments to recommend it to Mankind."—I shall only add, there's no such Thing existent among Men as true moral Righteousness, but what owes it's Original to the Righteousness which is of Faith; to the Righteousness of CHRIST, as the procuring Cause, and to Faith, as the special Means, under the Influence of the divine Sanctifier.—For we are sanctified by Faith which is in Christ. Acts 26. 18. And Faith in Christ eyes his Righteousness, or Obedience to the Death, as it's special Object. Rom. 3. 25.—Chap. 10. 3, 4. For they—(i. e. the Isr • elites, as v. 1. and with them may be join'd all that trust to their moral Vertue for Justification; they) being ignorant▪ of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.—For Christ is the End of the Law for Righteousness to every one that believeth.—To the same Purpose is that, Phil. 3. 9. And be found in him, not having mine own Righteousness which is of the Law, (viz. moral Vertue) but that which is through the Faith of Christ, the Righteousness which is of God by Faith.—Act. 5. 29. We ought to obey God, rather than Men: And especially such as scoff at the Doctrines of Christ. The Apostle faith (1 Joh. 5. 9, 10.) If we receive the Witness of Men, the Witness of God is greater.—He that believeth not God, hath made him a Liar; because he believeth not the Record that God gave of his Son—Who is declared to be LORD our RIGHTEOUSNESS; and by Faith in his Righteousness we are justified, and do glory: But not in meer moral Vertue; for to glory in this, is to glory after the Flesh, and not after the Spirit; 'tis to glory in a Thing of nought.

The next Thing I shall take Notice of, is that Reflection this Gentleman casts on the Protestant Religion, professed by faithful Expositors, and Preachers of the Gospel, with others, from the Reformation, particularly in NewEngland.—He reflects in this Manner, (Pag. 7.) Thus stupified and bewildered with Sounds, without attending to the true Sense of Revelation, the pure & perfect Religion of Jesus,—is in many Places turned into an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundlessRecumbency: and in short, every Thing but what in Fact it is.—If the Case be so as is here represented, then our FATHERS, where are they? Have they been such blind Guides? God forbid! We hope and believe better Things of them than are here reported, as they made the Word of God their Rule. And it were well, if some among us had followed their Example; and if our Author particularly had done so, for the Good of that Church and People he stands in a particular Relation to.—He also adds,—The pure and perfect Religion of JESUS, (which contains the most refined System of Morality the World was ever blessed with;—) None 〈◊〉 I know of, will deny, that the Religion of Jesus is pure and perfect, or that it contains the most refined System of Morality, incomparably excelling the best Pagan Philosophers Systems, and even those of the best uninspired Jewish Doctors.—The moral Law is delivered to us in the sacred Scriptures with the greatest Perfection and Purity; and is there considered as of immutable and eternal Obligation. Our Saviour therefore declares, that it was not the End of his coming (as some might vainly imagine) to destroy the Law, but to fulfill it, Matth. 5. 17.—i. e. to fulfill the Law, in the Capacity of his People's Surety, for the Ends of making Satisfaction to divine Justice, and providing a justifying Righteousness for them, as well as to teach them the true Meaning of the Law, and set them an Example of Obedience for their Imitation. And tho' none are able to fulfill all Righteousness, as he did; yet as many as the Father hath given him, are predestinated to be conformed to the Image of the Son of God: Therefore we should be, in our Measure, in the World, as he was in the World; and should walk, even as he walked, who was the most illustrious Pattern of good Works, and followed exactly the Rules of true Morality. But for any to pretend, as this Author insinuates, that Christ came only to settle a 〈◊〉 of Morality, and that this he taught principally, when he was in the World, tends to cast great Dishonour o • Christ, and to turn the trueChristian Religion into a meer Scheme of Morality, which savours much more of Paganism, than what Christ and his Apostles have taught us.—Therefore the Suggestion is to be rejected with Contempt and Defiance, as destructive to the great Ends of Christ's coming, and inglorious to that wonderful Work he has done for the Salvation of Souls: for which Saints do now, and for ever will adore and magnify the Riches of divine free sovereign Grace through JESUS CHRIST OUR LORD.

However, notwithstanding all this, I wou'd by no Means be understood as designing to shut true Morality out of the Religion of Jesus, as tho' it had no proper Place there. For indeed we can never do Righteousness, without Morality; nor can we shew our Faith in Christ, as we ought, without Works; nor have we sufficient Evidence of our vital Union to him, without a constant Care of Conformity to him in all the Instances of moral Duty. If this be wanting, it's a Sign, that our Faith is dead, and our Religion vain: So our own Hearts will condemn us, and can never witness for us that we have Faith unfeigned. Nor can others, without beholding our good Conversation in Christ, have sufficient Grounds of a rational Charity for us, that we are sincere in the Profession of the Religion of Jesus, and have felt the Power of it in our Souls.—But after all that has been, or ever can be said in Favour of Morality, this Author's Insinuation (that the pure and perfect Religion of Jesus consists only or principally in this refined System of Morality) is groundless, and founded on meer. Arminian Presumption: for neither Scripture nor Reason is produced, to prove this Assertion of his; nor indeed can be by any other: And I hope, none are so stupidly blind, as to go away satisfied with an Ipse dixit.

Before I come to the next general Head of Remarks, I shall take a little further Notice of this Author's Reflection on the Religion mostly profess'd in these New-England Churches, and by the Ministers in them, that we apprehend to be • ound in the Faith which is in Christ Jesus. He 〈◊〉 (as was before noted) the Religion of the Land an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundless Rec • mben • y. —But pray, Sir, why must it be branded with such hard and reproachful Names; as if our Faith, and the Doctrines we profess, were not according to Scripture; but founded on meer •• imerical delusive Imaginations? This seems to be done with a Design to turn the Minds of People from the Truth as it is in Jesus: And if so, they must believe a Lie. For all such as turn away from the Truth, will fall under the Charge of Falshood, in a less or a greater Degree. And I suppose, if our Author had duely consulted the Rules of his so much applauded Morality, he wou'd have found no Room for such abusive Invectives against us, whatever deep rooted Prejudice he may be under against the Faith we profess.

This Author insinuates, on the other Hand, that his refined System of Morality is a Doctrine of Sobriety, Righteousness, and Piety. But, moral Piety, Sobriety and Righteousness, are these the only Lessons to be learned of Christianity! Are they so much as the first Principles of the Doctrine of CHRIST! Was not the Doctrine of Plato, Socrates, Cicero, Seneca and other moral Philosophers in the Pagan World, a Doctrine of Sobriety, Righteousness, & Piety? These Heathen Philosophers, taught they not the very same Scheme as this, in Sum and Substance? Only, it seems, their Ethicks, or Systems of moral Philosophy, were not so re • in'd, so pure, and perfect. Truly this Discourse of our Author's seems to be one incessant Cry in Praise of his idolized Morality; not altogether unlike that of the tumultuous Rout at Ephesus, "Great is Diana of the Ephesians!"

Thus I have gone through what I proposed under the second general Head of Remarks, and have insisted the longer from the Importance of the Points in Debate.

The next Thing, in the order at first projected, is,

III. To consider the Danger of substituting a Righteousness of our own in the Room of Christ's Righteousness, with Relation to the Affair of our Justification before God; and ho • far our Author stands justly chargeable with (Doctrinally) substituting personal Righteousness in the Room of imputed Righteousness.

It is evident, that the whole Tenor and Scope of this Author's Discourse we are upon, is, to disparage, and draw in as dark Colours as possible, the Doctrines we profess, and indeed the whole of our Religion, tho' founded on the plain and unerring Authority of divine Revelation▪ To that End he brings it under the Odium of an idle Speculation,—and a groundless Recumbancy: Which Passages have already had some Notice taken of them, and may perhaps fall under a further Consideration in the following Remarks.

The constructive Language of his Discourse, from the Beginning to the End, is, You have no Need at all to go beyond or without your selves for a Righteousness to justify you before God.—Else, whence is it, that he casts so much Obloquy upon Expositors and others, that put a Sense on his Text different from the Notion he has taken up of it? Why is he so cautious of speaking any Thing in Favour of the Doctrine of imputed Righteousness? He is so far from this, that the whole Construction of his Discourse is rather calculated in full Opposition to this Protestant Doctrine: And numerous Passages in it, I apprehend, are most plainly of an unfavourable Aspect. I will instance in a few, for a Specimen; and make some Remarks upon them. Thus, in proposing the Point that he undertakes to demonstrate (Pag. 11th of his Discourse) he expresly professes to maintain, That neither All nor any of our Righteousness, when true and genuine, sincere and universal, can possibly, consistent with Reason, Revelation, and even so much as common Sense, deserve this odious Character of filthy Rags. —This Gentleman here, as in the other Parts of his Discourse, seems to deliver himself in unusual Phrases, and a Manner of Expression which carrys much of Ambiguity in it, tending rather to amuse, than instruct People in general; without any Explanation of his Meaning, for the most Part; and destitute of Scripture-Proof, as before hinted. However, I observe, this Author appears by the Epit • ets he has heaped up, to aim at expressing to us, what he calls (Pag. 15) The most compleat Character of Spotless Vertue. —Now the Question is, Whether there is, or ever was, such a compleat Character of spotless Vertue, existent under the Sun; unless in the Case of the Holy JESUS, and of our first Parents before the Fall? And it's readily granted, that the Righteousnesses in these two Cases are exempt: But among all the natural Race of apostate Adam, where was there at any Time, or in any Instance, found a compleat Character of spotless Vertue? What faith the Scripture? There is not a just Man upon Earth, that doeth good, and • inneth not. Eccl. 7. 20. Now so far as the just Man • inneth, he certainly stains his moral Character, and detracts from his personal Righteousness, or Conformity to the Law of God, the Rule of Righteousness; which, as it demands Perfection of Obedience, can never in Reason be supposed to take up satisfied with an imperfect and spotted Obedience. Therefore such an Obedience as is 〈◊〉 with Sin, can never be supposed available to justify us, in a due Process of Law; one Jot or Tittle of which God will not suffer to pass away. Consequently we must conclude, that in Relation to our being justified before God, against the Challenges of his holy and indispensable Law, verily all our Righteousnesses are as filthy Rags.—It is a Matter worthy of strict Notice▪ that when we apply this diminutive Character of filthy Rags to personal Righteousness, it is considered as viewed existing in it's Subject, a morally imperfect Creature, and with Respect to the grand Affair of Justification before God. In this Regard, I think, all the Righteousnesses of the most improved Christians may be fitly compared to filthy Rags (whatever this Author or any others may suggest to the contrary) without the least Inconsistency, either with Reason, Revelation, or commonSense. For (as was before shewn) it is Men's moral Vertues and personal Righteousnesses being so highly applauded, and placed in the Room of the imputed Righteousness of Christ, that is here and by every one ought to be condemned, as erroneous and corrupt, whatever plausible Pretensions may be insinuated, to blind Men's Minds, and pervert their Judgments.—It is the plain, direct, and infallible Gospel-Rule, that the Faith of Confessors to the Truth, in this and other Lands, is built on: And this, I pray God, we may continue to adhere to, and defend, in Opposition to and open Defiance of all that either the Art of Man, or Powers below, can suggest with Respect to the Vertues of Morality or a personal Righteousness being a fit or sufficient Intitlement to Acceptance in the Sight of God, either here in our Acts of religious Worship, or hereafter in giving our Account at the Tribunal of Jesus Christ. The Scripture is plain, and I think, indisputable, That without Faith it is impossible to please God. For he that cometh to God, with Acceptance, must believe. Heb. 11. 6.—God impute • h Righteousness without Works. See Rom. 4. 6.

But again, this Author asserts, Pag. 15. From the Beginning of the Bible to the End of it, you will never find any the least & most imperfect Degrees of real Goodness branded with any such odious Character. To which I answer, Perhaps our Author will own, that Saul when he was a Pharis • e, had some Degree of real Goodness in him, being as touching the Righteousness which is in the Law, blameless: Yet Paul the Apostle throws Disgrace on all his former Jewish Religion, as comparatively but Loss & Dung, Phil. 3. 8. His moral Goodness, which was really good in it's Kind and Degree, yet he ca • ts Contempt upon it, in Compare with Christ's Righteousness imputed to him, that Royal Robe with which he was then adorned.—And if Multitudes of Protestants, Expositors and others, have not been strangely deceived, this same Scripture furnishes me with an undeniable Instance to my present Purpose; and may be very justly (as it frequently has been) parallel'd with our Author's Text, taken according to the commonly received meaning. Paul, now a Christian and an Apostle, cured of his Pharisaical Dependance on his moral Vertues, says there concerning all Things, including his moral Attainments, present, as well as past, I do count them but Dung, that I may win Christ, and be found in him, not having my own Righteousness which is of the Law, but that which is thro' the Faith of Christ, the Righteousness which is of God by Faith. So we see the Apostle did not dare to approach the Presence of his final Judge, arrayed only with the self-pleasing Habit of his moral Vertues, the Dung-hill-Garment or filthy Rags of his own Righteousness; but with the rich and recommending Attire of Christ's Righteousness, the Righteousness which is of God by Faith.

Agreeable to the Drift of our Author's Discourse, I find him peremptorily asserting, Pag. 20. It is the Righteousness of the Saints [meaning their own moral Righteousness, which he insists on all along] that renders them amiable in God's Sight, that is the Condition of all his Favours to them, and the sole Rule he will proceed by in judging them, and dispensing eternal Rewards to them. The Scriptures (says he) join with the natural Notions of our own Minds in all this, in the most plain and express Language imaginable.—To which I say,—It is very probable, as all Men since the Fall are by Nature Men of corrupt Minds, that the natural Notions of such Minds may concur with our Author in all this; and strongly conceit, that their own personal Righteousness "renders them amiable in God's Sight," and powerfully attracts his kind Regards to them; that this is the Condition of all his Favours to them, &c.

But I think, enough has been said to confute such a dangerous Error; and establish our Souls in the contrary weighty Truth, that it is the Righteousness of Faith, and not our own moral Vertue, which renders us amiable in the Sight of God, according to Scripture and sound Reason.—That which renders acceptable in his Sight, is the Righteousness of God our Saviour, which is upon all them that believe, i. e. with Faith unfeigned; and the Scripture calls it precious Faith: And surely it is in God's Account so, especially as it pays peculiar Honour to his dear Son, and is the Means by his special Appointment to invest us with Christ's Righteousness, which covers our moral Nakedness from the Sight of his vindictive Justice (See Rev. 3. 18.) and indeed renders us pleasing Spectacles in the pure Eyes of his rectoral Holiness.—Not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, &c. Tit.3.5,—7. Here, we may observe, God's planting the vital Principle of Holiness in us, or purifying our Hearts by Faith (as well as his justifying us thro' Faith) is represented as an Act of his sovereign Grace and Mercy; independent of any antecedent moral Condition on our Part • ; not at all respecting Works of Righteousness which we have done, and having no other Rule to direct it but his own Purpose and Grace, which (as it is express'd, 2 Tim. 1. 9.) was given us in Christ Jesus before the World began.—In short, by the whole Tenor of Scripture-Language, it appears, that Justification (as well as Sanctification) is a present Benefit, actually existent in this Life, beginning with our very first becoming Believers, and not delayed 'till Works of Righteousness be done by us to procure it, much less adjourned to the Day of Judgment, as some pretend.

What this Author offers, to support his Scheme of Salvation by moral Vertue from Psal. 18 23. I was upright before him—Therefore hath the Lord rewarded me according to my Righteousness:—This, I think, is foreign from his Purpose, and therefore will in no Way answer the Design he is upon. For it's probable, the Psalmist in these Passages, as well as in many other of the Psalms he penned, speaks not of himself personally, but prophetically and typically of the MESSIAH; who indeed acted in all that he did, in the Perfection of Uprightness or Righteousness, and therefore has an indisputable Right to plead the Merit of it.—Otherwise, David must be necessarily charged (at least) with gross Iuconsistency, or rather the Holy Spirit, by whom he spake; which would amount to such a Degree of Blasphemy, as this Author doubtless is very unwilling to fall under the Imputation of, however freely he has charged it upon Expositors and others, in a Matter of much smalle • Consequence. To demonstrate that David spake not this of himself, but of CHRIST, and to clear him of Inconsistency, we need only turn our Eye to • Sam. 23. 2. Where he makes that Declaration, The Spirit of the Lord sp • ke by me, and his Word was in my Tongue. Now, as he was before under the immediate Influence of the Spirit, so here also▪ where (it's observable) he disclaim, pleading the Dignity of his own Righteousness, but flies to the Covenant God had made with him, as in v. 5. In which he must unavoid • bly have a direct Eye to, &Faith in Christ and his Righteousness; on which, it is evident, he placed all his Hopes: For he saith, Although my House be not so with God (and as • t follows by Way of Repetition in the close of the Verse, Although he make it not to grow) yet he hath, made with me 〈◊〉 overlasting Covenant,—This is all my Salvation, and all my Desire. And, as he elsewhere expresses it, on the like Occasion, What can David say more?—This shews us, that it was not his Uprightness, or his own Righteousness, that he depended on, as the Ground or Reason of God's bestowing his Rewards on him, or any other of his Saints, but he only looked herefor for the Sake of CHRIST and his Righteousness. And in the same Manner Paul expresses himself,—That I may be found in Him, not having my own Righteousness.—The Righteousness of CHRIST, and not moral Vertue (as I have had Occasion frequently to mention) is that whereby true Believers will at last be found of their Judge in Peace, and be presented faultless before the Throne of his Glory with exceeding Joy.—Many other plain Texts might be produced to confute this Author's wild and dangerous Assertions, and Attempts to bring the whole of Religion and Happiness under the Head of moral Vertue, and thrust out the Righteousness of Christ, and the Grace of the Spirit, as unnecessary in the Scheme of our Salvation; which is evident from what he says, Pag. 7. Revelation every where considers us as moral Agents, and suspends our whole Happiness upon our personal good Behaviour, and patient Continuance in Ways of well-doing.—We have here a farther Proof of this Gentleman's Dependance on moral Vertue, as if it were the All of Religion; there is nothing all this While in his Discourse, so far as I have already considered it, to be found of the Essentials of the true Gospel-Religion; not one Word of R •••••• ation, or the Necessity of being born again, as our Saviour has taught us, nothing of Faith and Repentance (till near the close of his Discourse, where by a seeming meer accident it was once thought of by him) nothing of Union to CHRIST, nor of Communion with Christ &c. Those Things were all, as it seems, aliene to his Purpose. But surely, these, & such li •• Things, are by the Tenor of Scripture-R • v • lation requisite, and leading to our final Happiness. The Case is not as this Author asserts, that Revelation suspends the whole 〈◊〉 of our Happiness on our personal good Behaviour.

This indeed is necessary in a Professor of Christianity: but to say, or pretend, that the Scripture or Revelation every where suspends the whole of our Happiness on our personal good Behaviour, as this Author does, is a perverting the Scripture. In Truth, the personal good Behaviour, mention'd by him, appears by the whole Tenor of this Discourse of his, from first to last, to be little more than what the Heathen have profess'd and built their Hopes on: but without Faith, these Duties of Morality reach no higher than what Persons may and do often arrive to by the common Helps of Nature. And tho' when done in Faith, they are good in their Place, and strictly to be pursued by all that profess Christianity▪ is undeniable; yet when depended on, they will be found to be a meer Delusion, if I know any Thing of the Meaning of the Scriptures, or the Mind of God in them. In short therefore, unless the Mercy of God through a Mediator be extended to us for our Salvation, and relied on by Faith, we must inevitably perish with the fallen Angels, notwithstanding all our Duties,& notwithstanding the concurrent Help of all meer created Causes.—As to the Scriptures considering Men as moral Agents, I suppose, it must be granted, that the Angels which sinned, do still retain those natural Powers, which originally constituted them moral Agents; tho' under an irreversible Doom, without a Redeemer: and the like, I suppose, may be said of the Spirits in Prison, the lost Souls of Men, passed out of a State of Trial, into a State of Retribution, that they are still moral Agents. But to what Purpose is all this? Man's moral Agency, as he is under the Power of Sin by Nature, through the Fall, is a moral Agency only free to moral Evil, and not to that which is spiritually Good.—The Spirit that is in us naturally lu • teth to Envy, and to that which is Evil. And Paul declares that in him, that is, in his Flesh, dwelt no good Thing. Rom. 7. 18.—According to our Author's Scheme of Divinity (or rather, I think, Heathen Morality) he tells • s, Pag. 21. It is Demonstration, that the Foundation of final Happiness must be laid in every one's own Mind, in a personal good Turn, and rightness of Temper to relish celestial Joys.—Truly it is Demonstration sufficient, I think, that it is but a meer Amusement, to tell of a personal good Turn or rightness of Temper to relish celestial Joys, without previous Conversion, and some good Degree of a saving and experimental Acquaintance with divine Things. 1 Cor.2. 14. But the natural Man receiveth not the Things of the Spirit of God: for they are Foolishness unto him; neither can be know them (and then certainly can have no proper Relish of them) because they are spiritually discerned.—Surely such as trust to a moral Righteousness of their own, will find, as the Prophet speaks, The Bed is shorter than that a Man can stretch himself on it, and the Covering narrower, than that a Man can wrap himself in it; all our Righteousnesses being morally imperfect, and stained with moral Pollutions. For as the Apostle James observes, In many Things we all offend;—and whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all. Jam. 2. 10. & 3. 2.

In fine, if ever we obtain Salvation, and get to Heaven at last, we shall there, together with all Saints, cast down our Crowns at the Feet of GOD and the Lamb, and lie prostrate before the Throne, in Acknowledgment of our own Unworthiness, and in Admiration of the exceeding Riches of divine Grace in the whole of our Salvation by Christ, even from Election to Glorification. And if it were possible that Shame cou'd find a Place in Heaven, we should look back with the most sensible Blushing and Self-Abhorance, on our very best Services here in this World; freely and humbly confessing, that all our Righteousnesses were as filthy Rags; and shall then resolve the whole of our Salvation, from Beginning to End, into the Riches of the free Grace of God; the Grace of the Father, in appointing us to obtain Salvation by Jesus Christ; the Grace of our Lord Jesus Christ, in purchasing Redemption for us; & the Grace of the Holy Spirit, in applying to us the purchased Redemption, by working in usunfeigned Faith, and thereby uniting us to Christ in our Effectual Calling; and keeping us by his Power thro' Faith unto eternal Salvation.—We shall take none of the Glory to our Selves; much less place the Crown on the Head of our moral Agency and personal good Behaviour, or our own Righteousness, exclusive of the Righteousness of Faith: we shall then feel the Love of Christ constraining us (in a most sweet and delightful Manner) to confess our selves saved by Grace through FAITH, and that not of our selves, but by the Gift of God.

I come now, in Prosecution of what was proposed under another general Head of Remarks,

IV. To inquire, whether there is not more of Absurdity and Blasphemy couched in a disowning some of the main Ends of Christ's coming into the World, and so depreciating the glorious Design of his mediatorial Undertaking, than there possibly can be in the pretended Depreciation of moral Vertue, which our Author so loudly complains of, and taxes many Expositors and others with.

The Body of Protestant Expositors and Preachers of the Gospel in general, stand strongly indicted by this Author, of Blasphemy as well as Absurdity; in that as he pretends, they depreciate moral Vertue, by the Sense they put upon his Text, and by other commonly received Notions in near Alliance with that. On this Account, he freely charges them with Weakness, Inattention, and Ignorance, or more criminal Designs, as you have seen: But by what has been already offered in Reply to these Charges, I doubt not 'tis sufficiently manifest to intelligent and unbya •• ed Readers, that these reproachful Imputations want Truth to support them, and are unjustifiable either from Reason or Revelation. And I have before observed, that this Author has in Fact disowned or depreciated the main Design, or some of the essential Ends of the Mediator's glorious Undertaking. Now that he has done this, at least virtually and in Effect, I conclude, must be apparent to every judicious and unprejudic'd Reader; if he observes, what an universal Silence there is throughout his Discourse concerning some of the primary Ends of Christ's coming; which ought, and might have been taken special Notice of in Pag. 17, 18. as well as elsewhere.—But it seems, his Heart & Mind was taken up to such a Degree in Favour of his so much admired moral Vertue, and Christ's settling the Scheme, and his Thoughts were so engrossed by this Self-pleasing Theme, as that he over-looks the great and ultimate Design of all, GOD's being glorified in the eternal Salvation of his Elect by Jesus Christ.—The Name of the incarnate Son of God was, by special Direction from Heaven, called Jesus on this Account, because he should save his People from their Sins. Matth. 1. 21. Luk. 2. 2 • .—And this blessed Design he was to accomplish, both by Price and by Power, or by Merit and Efficiency, by the Purchase and the Application of Redemption, in the Execution of his mediatorial Offices.—The Prophets therefore predict these wonderful Ends of his Coming: but without a Word of his settling this Scheme of Morality, spoken by them; and indeed the Scripture is a Stranger to the Phrase, as it is not to be found there; thô according to the proper Sense and Use of it, it is included in Christ's Commission, and Example, who fulfilled the Law, as for other Ends, so for a Directory to us, with Respect to our moral Conduct in the World.—But let us see how wide our Author is from the Prophets, and how distant in his Sentiments from theirs, in this grand Article. He tells us after this Manner,—That for this End he [i. e. Christ] was born, and on this grand Design he came into the World, to set up the Christian Scheme in the World, to propagate Truth and Virtue among Mankind: as tho' this was all he had to do here! Nay, if we believe this Author's Insinuations, it was all that he did do, in a Manner: and to prove his Assertion, he instances in our Saviour's whole Sermon on the Mount, which he insinuates consists only of Instructions leading to Morality: tho' the Sermon it self contradicts this, in the beginning of Christ's Instructions there, and in many following Paragraphs, if I mistake not. However, as I have before sufficiently shew'n, there are none of the Expositors or others, I have met with, who are by this Author so unbecomingly reflected on, but do declare the Necessity of the Practice of moral Duties, by all that profess themselves Christ's Followers, as the proper Fruit of a true and saving Faith, and the best Evidence of the sanctifying Work of the holy Spirit, witnessing for them to all that behold their good Conversation, that they are the Children of God.—But to return,—as I said, Let us see how distant this Gentleman is, in his Sentiments of the End of Christ's being born, from what the Prophets testify concerning him, in their Predictions of him. I shall instance but in a few of them, among the many that might be produc'd to the same Purpose. The Prophets tell us, That the Messiah shou'd bear our Iniquities, be wounded for our Transgressions, and have the Chastisement of our Peace laid upon him; that he should finish Transgression, make an End of Sin, and bring in an everlasting Righteousness; that his Name shou'd be called The Lord our Righteousness; That in him shou'd all the Seed of Israel be justified, and shou'd glory,—saying, In him have I Righteousness and Strength; and in a Word; That by his Knowledge shou'd God's righteous Servant justify many.—Now it's evident, that Christ was born, and came into the World, for other and higher and more glorious Ends, than this Author does allow; which will prove it self, and discover his Weakness: If in this Case those celebrated Sayings are duely observed, namely, That the Spirit of the Prophets are subject to the Prophets—And they that speak not according to this Word, it is because there is no Light in them.—Here then the Conclusion is easily drawn from the Premises, and it plainly appears, that there is more of Absurdity and Blasphemy, in denying to CHRIST the Glory due to his Name, respecting the main and essential Ends of his coming into the World, than there can be in the pretended depreciating moral Vertue, so exclaimed against by our Antagonist. However, this is not 〈◊〉 • or agreable to these Prophecies above-mentioned, if we consult the Writings of the New-Testament, we shall find CHRIST JESUS represented as being sent in the Likeness of sinful Flesh, and for Sin, i. e. to be a Sin-offering; as coming to fulfill the Law, and to take away Sin by the Sacrifice of himself; as being accordingly obedient unto Death, even the Death of the Cross; and as bearing our Sins in his own Body upon the Tree; as shedding his Blood for many, for the Remission of Sins; as laying down his Life a Ransom for many; as giving himself for us, an Offering and a Sacrifice to God, for a sweet smelling Savour; and in a Word, as being made a Curse for us, that so the Blessing of Abraham might come upon the Gentiles thro' Jesus Christ.—These, and other Passages of Scripture of the like Import, that might be offered, plainly shew, that it is not our own personal good Behaviour, or strictest moral Vertue, on which the Scripture, in any Part, "suspends the whole of our Happiness,"—as is pretended: but upon the Mediation & Merit of Christ, and his Righteousness thro' Faith. Agreable to which I may add, 2 Cor. 5. 21. He (i. e. Christ) was made Sin for us, that we might be made the Righteousness of God in him.—God is represented as reconciling the World to himself, not imputing their Trespasses; but imputing Righteousness without Works. And they that believe on the Son of God, are said to believe on him to Life everlasting; and consequently are delivered from the W • ath to come, from the Law, 〈◊〉 the Power of 〈◊〉 and Death. Now upon this Scripture Representation of Christ's Design (with its important Consequences) which is emphatically the mediatorial Design, on which Christ came into the World, I say, for any one openly to deny, or tacitly to disown, and treat with Neglect, such a fundamental End of Christ's coming, which respects in a special Manner his Priestly Office, wherein also all his other high and distinguishing Characters are struck at, is in it's Nature and Consequence too nearly approaching to Blasphemy; and full freighted with Absurdity, yea, more than so, when done with Design, as seems to be the Case here in View,—by representing as if personal Righteousness were the only Thing that avails to obtain the Favour of God, and on which our whole Happiness is suspended; so making it properly our justifying Righteousness, and indeed our only Righteousness, in which to appear before God with Acceptance.

Now, to set this in a true Light, I shall produce this Author's own Words. That he might fasten Reproach on the Expositors and Preachers, who have not the like extravagantly magnifying Thoughts of moral Vertue with himself (tho' they urge it, as necessary under it's proper scriptural Limitations) and probably to prejudice the Minds of his unwary unintelligent Readers, he thus censures their Notion of his Text, Pag. 17. That it reflects Dishonour on Jesus Christ the Son of God, and on the whole Christian Scheme, which he came to set up in the World. Our Saviour was the great Preacher of Righteousness: For this End was he born, and on this grand Design came he into the World, to propagate Truth and Vertue among Mankind. It is this & only this Righteousness (that some are pleased to style Filthy Rags) which he preaches up through the whole of that divine Sermon on the Mount; which contains the Sum and Substance of his whole Doctrine. —To countenance which Assertion, • e cites Matth. 7.24.&c. But with what propriety, I leave to be determined by the more judicious.—

However▪ by what has been before offered, it is easy to judge, who it is tha • reflects Dishonour on Jesus Christ the Son of God, and on the whole ChristianScheme.—Surely, if our Author had had such a tender Regard (as is insinuated) for the Honour of Christ,& the Vitals of Christianity, he would not have presumed, I think, to overlook some of the main & essential Ends of Christ's coming, when enumerating them; nor to pretend, that the grandDesign was only to settle a Scheme of Morality, as a sufficient Righteousness; and so by a necessary Consequence (according to Him) it follows, that they who hear those Sayings of Christ, which he would have refer merely to Morality, and doeth them, are the only wise Men in the Earth, that have built their House upon a Rock, and are therefore in the safest and most happy State of all Mankind. But surely, the Rock here intended, is CHRIST; as the Apostle Paul explains it, 1 Cor. 10. 4. in Allusion to Mo • es's smiting the Rock in the Wilderness, Num. 20. 11. And the smiting the Rock with a Rod is emblematical of Christ's Sufferings, without which no Streams of Grace could be conveyed to us. He is therefore said to be stricken and smitten of God, Isa. 53. 4, 5. Hence Christ, this spiritual Rock, being smitten of the Father, is become the Rock of our Salvation, and the Fountain of Life. From him, as the smitten Rock, flows living Water. Joh.4. 14. And them that thirst after Righteousness, he invites to come unto him and drink. Joh. 7. 37.—In vain will Men hew to themselves Cisterns of their own; they will prove as broken Cisterns, that can hold no Water. Their Hope will make them ashamed, who place their Dependance on moral Vertue; notwithstanding the highest possible Attainments in the Virtues of Morality, without a saving Faith in the Righteousness of Christ, which is the one Thing (and above all Things) needful.

Besides, if we consult Matth. 5. especially the third and sixth Verses, we shall find our Author greatly mistaken, in asserting, that it was this and only this moral Righteousness, which Christ preached up, in the whole of his divine Sermon on the Mount.—

Many Arguments might be drawn from these and other Parts of that Sermon of Christ, to evidence, that it is Faith, even such a Faith as leads the Soul out of Self, to hunger and thirst after CHRIST and his Righteousness, under a Sense of our own spiritual Poverty, hath the Promise of being filled or satisfied. This carries in it the Sum and Substance, the Essentials of that pure and holy Religion of Jesus, which he has taught us in the Gospel; not excluding, but drawing after it the Practice of moral Duties, which Christ has enjoined on all them that profess themselves his Followers.—Our Author proceeds to say, Pag. 18. In his Life and Practice he fulfilled all Righteousness, not to excuse us from, but set us an Example of, doing likewise. Now, is that which the Son of God tho't worth his coming down from Heaven to establish on Earth, that which is the Basis and in short the whole Superstructure of this his divine Religion: To recommend which to Mankind, he both lived and preached it up, and sealed the Truth of his Doctrine with his most precious Blood, shall we call this, I say, Filthy Rags? God forbid! God forbid! such a Thought should ever enter into our Hearts,.—And to give us a farther Specimen of the Odium he would cast on the Doctrine of the Expositors and Preachers, whom he aims at, he proceeds after this Manner,—But if ever such a Thought should enter into us, we should be more solicitous to cast it out, than if we were possessed with seven Devils. —However, as this appears to strain up moral Vertue to an undue and dangerous, if not to a blasphemous Pitch, which I think enough has been said to detect and expose, therefore I shall further, under this Head of Remarks, only offer the following Considerations.

1. If the Errand Christ came into the World upon, was in Fact as this Author represents it, then it appears a just Inference, That both CHRIST himself & his Apostles (not to mention the Prophets, who testified beforehand concerning it) must needs have been Impostors, either wilfully misrepresenting the Case, or else greatly misunderstanding it.—For Christ saith of himself, Matth. 18▪ 11. The Son of Man is come to save that which was lost.—Was it to save Souls from a lost perishing State in Sin? Or was it only to save Men from a blind Pagan State, from Heathen Ignorance and Idolatry, and to bring them into the Knowledge and Practice of Morality? According to our Author it must be the latter, and not the former, that's intended, as the End of Christ's coming. But certainly such a Thought wou'd be very absurd and blasphemous. And God forbid! that any such mean and vile Apprehension of the End of Christ's coming should enter into our Hearts. God▪ forbid, that we should suppose, this was the only or the main End of it!—It was therefore to save Souls from Sin and Misery, that he came; as is before proved. And Christ testifies that he came to give his Life a Ransom for many, Matth. 20. 28. Which he needed not to have done, if it were only to settle a Scheme of Morality. But the Scriptures teach us better Things concerning the Redeemer of Souls. See 1 Joh. 3. 5. He was manifested to take away our Sins. So Chap. 4. 9, 10. & 1 Tim. 1. 15.—And in this View the Baptist beheld Christ, when he said, Behold the Lamb of God! Joh. 1. 29.

2. According to this Author's Representation of the End of Christ's coming, the Commission he gave to his Disciples, and the Errand he sent them upon, was superior to his own; which would be an Absurdity to suppose, and Blasphemous in a high Degree.—Christ's Commission was prior and superior to that of his Disciples; and it was foreto • d long before he appeared in his Humanity, Isai. 61. 1, 2, 3. Christ is there described as anointed of God, and sent, to preach good Tidings to the Meek, to bind up the broken-hearted, to proclaim Liberty to the Captives, and the opening of the Prison-Doors to them that are bound; to appoint unto them that mourn in Zion, to give unto them Beauty for Ashes, &c.—Agreeably to this his Commission he begins his Sermon in the Mount: Tho' our Author pretends it is made wholly up of moral Instruction, which does not reach to the binding up the broken-hearted, nor does Morality set at Liberty those that are led Captive by Sin & Satan.—Christ himself notes, that in him was fulfilled the Prophet's Prediction, which was concerning him, Luk. 4. 18. And how aptly he proves it, and acts up to his Commission, is worthy of our Observation, even in the Beginning of his Sermon on the Mount. There we see, he binds up the brokenhearted, brings good Tidings to the Meek, supports the Poor in Spirit with the Promise of the Kingdom of Heaven, and comforts them that are Mourners in Zion for their Sins, and opens the Prison-Doors to them that are bound, and sets the Captives under Satan's Power at Liberty, and promises the Benefit of his Righteousness to all that hunger and thirst after it. Christ here, in Part, fulfills his Commission, by pronouncing a Blessing on all that sustain these distinguishing Characters, as we find Matth. 5. 3, 4, 5, 6.—We may further note it as a strong Proof and undeniable Evidence of his Mission and Commission from the Father, as the true Messiah and Redeemer of Souls, we find him saying in his Answer to John's Messengers, Matth. 11. 5. and Lu • . 7. 22. The Blind see, the Lame walk, the Lepers are cleansed, &c. Now, tho' these Things were actually done on the Bodies of Men, yet they had a spiritual and mystical Meaning, to prove Christ's Sufficiency and Power to minister Healing to the Souls of all tha • came or should come to Him, by Faith in his Righteousness and mediatorial Fulness.—What I have here offered is to shew the high Commission Christ came into the World invested with, as the Mediator between God and Man; and how punctually he has fulfilled the Business of it on the Earth; not meerly by preaching up Morality, and setting up that refined Scheme of moral Vertue, as our Author suggests, but by establishing the more refined & excellent Scheme of Man's Recovery from his fallen State in Adam, and from all his contracted Guilt and Misery by actual Transgression: for which, Christ has made sufficient Provision, in coming up fully to the Terms of his Commission, by answering both the preceptive and penal Demands of the Law.—And now, that Christ might still prosecute the Trust committed to him, tho' advanc'd to the heavenly Glory, he authorizes his Disciples on Earth to carry on the Work given them to do in subordination to him, and puts them under Commission, as having all Power committed to him. Therefore says he to them, As my Father sent me, even so send I you. Joh. 20. 21.—And what they were commanded to do, we find by Matth. 10. 7, 8.—They were to preach the Gospel, to heal the Sick, cleanse the Lepers, raise the Dead, cast out Devils, &c. A Work subservient to what Christ came upon, must be carried on by his Disciples, according to the extraordinary Measures of Grace, bestowed on them by Christ.—Indeed the Disciples preached up moral Duties, (yet under a Limitation, different from our Author) as we find in the Acts of the Apostles, and in their several Epistles; urging Christians to maintain good Works, in order to maintain their Christian Character, as having believed in God our Saviour, and thereby demonstrate the Sincerity of their Faith: whose pious Example in pressing moral Duties, hath been, is, and ever will be, followed by all Christ's faithful Embassadors, to the End of the World. But still, neither the Disciples, nor their Followers hinted at, ever presum'd to confine their Instructions to moral Vertue, or Duties of Morality. For to them was committed the Word of Reconciliation, by Christ; in whom God is said to be reconciling the World to himself, 2 Cor. 5. 19. They therefore preach'd the glad Tidings of Peace, and the gracious Terms of Reconciliation, namely, Repentance toward God and Faith toward our Lord Jesus Christ. Acts 20. 21. Eminently they preach'd up Faith in the Incarnate Son of God, who for our Sake was obedient unto Death, who suffered for Sins, the Just for the Unjust, who was delivered for our Offences, and raised again for our Justification.—These are some of the essential Ends of Christ's coming into the World, which the primitive Preachers insisted on. Which shews, that Christ came for higher and more excellent Ends, than meerly to set up a Scheme of (even Christian) Morality among Mankind. Whereas if our Author's Account of Christ's coming were true (as represented in his Discourse) then the Commission he gave to his Disciples, must be superior even to his own; but the contrary has been proved. And I farther observe, that in Proportion, as any deny or obscure the main Design of Christ's coming into the World, so far (I say) as this is done by any, it must appear equally blasphemous and absurd.

3. Aother Argument is,—That if Christ was born and came into the World only to settle the Scheme so highly applauded by our Author, then his Work is already finished, and he has Nothing further to act on Man's Behalf. For having once settled this Scheme, it seems according to our Author, Christ had Nothing more to do. But we have a more sure Word, than this Author's Credit will reach, in this Case. The Scriptures plainly tell us, The Man Christ Jesus is Mediator between God and Man; and as Mediator he sustained a three-fold Office when on Earth, viz. the Office of a Prophet, and of a Priest, and of a King: which Offices he continues still, tho' in Heaven, to execute in the Earth, not personally, but by his Agents and Instruments. He still executes his pr • phetick Office; and this he does by his Spirit enlightening us, by his Word instructing us, and by his Ministers dispensing the Word and Ordinances.—Christ also still executes his Kingly Office, in common Providence, in his Church, and in the Hearts of Believers. C •• ist by his Kingly Power restrains (as he pleases) the Sons of Men, both Saints and Sinners, from the open as well as secret Wickedness they are naturally inclined to. He restrains by his Power the Persecutors of his Church and People: He makes the Wrath of Man to praise him, and the Remainder of Wrath he restrains. He subdues by his Power the Stubbornness of Men's Wills, and brings them into Subjection to his holy Law: and as he has led Captivity Captive, He rescues Souls from the Power of Satan, and translates them into his own Kingdom, the Church militant here below, by converting Grace, renewing them in the Spirit of their Minds, sanctifying and fiting them for triumphal Glory; so that where he is, there all that are given to him by the Father, in the Covenant of redeeming Grace, shall be also in due Time, in Answer to his mediatory Prayer, Joh. 17. 24.—Thus we see, Christ had other and higher Motives in View, when he came into the World, than to meerly settle a Scheme of Morality.—But then by Way of Eminency, we are to consider Christ as sustaining the Office of a Priest; wherein the Redemption of Sinners is in a more special and primary Manner concerned: And his Priesthood is an everlasting Priesthood. He has once offered up himself a lasting Sacrifice, acceptable to God, for the Expiation of Sin. Therefore it is said, With his Stripes we are healed: And that, because the Chastisement of our Peace was upon him. Isai. 53. 5.—Agreable to which the Apostle Paul remarks, that we have Redemption through his Blood, even the Forgiveness of Sins. Eph. 1. 7.—The same Thing he repeats in Col. 1. 14.—See also Heb. 5. 7.—And the Apostle having proved the Insignificancy of legal Sacrifices, in Point of spiritual Purification, or to cleanse the Soul from Sin, Heb. 9 13. he proceeds, v. 14. to say, How much more shall the Blood of Christ, who through the eternal Spirit offered himself without Spot to God, purge your Consciences from dead Works to serve the living God?—Christ is therefore said to be consecrated for evermore. Heb. 7. 28.—

Having thus hinted at some of the Ends and Designs of Christ's coming into the World, and what he did when here below, superiour to that of settling a Scheme of moral Virtue; I proceed to shew, That notwithstanding all that he did in establishing, as well as refining this Scheme, and what he has done in his higher and more excellent Acts relating to his glorifying God in the Work of Man's Redemption, which was the principal Thing aimed at in the Father's anointing and sending him, and Christ's voluntarily engaging in the great and difficult Service of a Mediator, his Work is not wholly done (as before has been noted with Regard to his Prophetick and Kingly Offices) but this of his Priestly Office he continues still in the Exercise and Execution of.—He is said to be our Fore-runner, entred into Heaven, (Heb. 6. 20.) to appear in the Presence of God for us. (Heb. 9. 24.)—And he appears before God as our Advocate. (1 Joh. 2. 1)—And this our blessed Advocate with the Father is able also to save even to the uttermost all that come unto God by him, seeing he ever liveth to make Intercession for them. (Heb. 7. 25.)—It plainly appears then, from what has been said under this Head, that neither Moses, nor the Prophets, any of them, that testified before-hand of Christ's coming, nor Christ himself, nor his Apostles, are Vouchers for our Author: but unite in witnessing against his Sentiments, that the End of Christ's being born and coming into the World was to settle a Scheme of Morality, either exclusive or transcendent to all those wonderful Designs, I have refer'd to above, that according to the Scripture Christ came for and partly effected when here on the Earth, and is now carrying on in Heaven, by Vertue of his mediatorial Authority, Sufficiency, and boundless Grace.—Unhappy it is, that these great Things concerning Christ should be 〈◊〉 , and as it seems, with Design, by our Author, to magni • ie moral Virtue, whatever becomes of the Essentials of Christianity.—Now, what the Apostle Peter awfully speaks concerning false Teachers, I am afraid is like to be the deplorable State of poor New-England, and the Churches here, if the Errors advanced by some among us are suffered to prevail. See 2 Pet. 2. 1, 2. There were false Prophets also among the People, even as there shall be false Teachers among you, who—shall bring in—Heresies, even denying the Lord that bought them, and bring upon themselves swift Destruction. And many shall follow their pernicious Ways, by Reason of whom the Way of Truth shall be evil spoken of. Now they deny the Lord Jesus, who deny the Divinity of his Person, and his Satisfaction; and who deny any of the Fundamentals of the Doctrine of Christ; either the Doctrine which he himself taught in his personal Ministry, or which his Apostles by Commission from him, and under the Inspiration of his Spirit, t •• ght after his Ascension. Such may well be ranked under the Character of them that are ashamed of Christ and of his Words, or that deny the Lord which bought us, who reject the Doctrine delivered by his Apostles in his Name, under whatever Pretence. Christ and his Apostles harmonized in their Doctrine: And the Apostles fully agreed among themselves. Hence they sometimes bore Testimony to one another's Doctrine. 2 Pet. 3. 15.—Even as our beloved Brother Paul also, according to the Wisdom given unto him, hath written unto you; as also in all his Epistles, speaking in them of these Things: in which are some Things hard to be understood, which they that are unlearned & unstable wrest, as they do also the other Scriptures, unto their own Destruction. Now, on this Text I ground an Argument, to prove the divine Authority of the Doctrine of Election, of Original Sin, of imputed Righteousness, and other Doctrines contained in the Scriptures, particularly in Paul▪s Epistles, which protestant Expositors and Preachers in general have held, and for which this Author so strongly condemns them. The Argument for Proof of these Doctrines which Paul preach'd, lies here. As Peter was one of Christ's Apostles, sent by a special and immediate Commission, and under the special Direction and Influence of the Holy Spirit, to preach the Gospel, to disciple all Nations, baptising them in the Name of the Father, Son, and Holy Ghost, teaching them to observe all Things, whatsoever Christ had commanded them; hence in this Way of teaching and observing all Things which Christ had commanded, that Promise was his, Lo, I am with you alway, even to the End of the World. Matth. 28. 19, 20.—If Paul therefore, in any of his Epistle's, had delivered Doctrines contrary to the Mind of Christ, which Peter had a personal and very particular Knowledge of, it must be supposed he would in Faithfulness have corrected Paul's Error in that Case. But Peter, we see, justifies and confirms those Doctrines Paul had delivered in his Epistles; yea, tho' some of them were hard to be understood, and so (like some of the Parables and Sayings of Christ) required a close Application of Mind to know then Meaning. On which we may note, That it is for Want of a mature and deliberate Consideration, and Inquiry into the Nature and Authority, as well as Grounds of these and some other Scripture-Doctrines, that some 〈◊〉 the Apostle's Words) who are unlearned and unstable, wre • t Paul's 〈◊〉 , even as they do also the other Scriptures, unto their own Destruction.—If then, divine Inspiration and the Testimony of the Spirit, by which these Apostles spake, has any Weight with us, we must conclude, these Doctrines (however contested and ridicul'd by some at this Day) yet being taught in Paul' • Epistles, they are according to the Mind of Christ; and those that deny his Truths, however hard to be understood, I think, may justly be said to deny Christ, and may fear that he will deny them before his Father which is in Heaven, according to Matth. 10. 33.

But I have yet something farther to add on Christ's Behalf, and in Vindication, as of the Doctrines we are here treating of, so of those that profess them.

It is worthy of our Observation, to whom the Apostle Peter writes his Epistles. The first of them he superscribes thus,—To the Strangers scattered throughout Pontus, &c. ELECT according to the fore-knowledge of God the Father. His second Epistle is thus directed, To them that have obtained like precious Faith with us, through the Righteousness of God and our Saviour Jesus Christ. Those he wrote to, were Christians in the Apostle's Eye and Opinion, that had been instructed in the Doctrines which Peter, and Paul, and other Apostles preached, and had believed and professed the same. Now, if we compare these Characters of those he wrote to, with the Apostle's Words in 2 Pet. 3. 17. Ye therefore, beloved, seeing ye know these Things before, beware lest ye also being led away with the Error of the Wicked, fall from your own Stedfastness: What other, or stronger Evidence do we need, to confirm our Faith in these Doctrines, taught in Paul's Epistles, and in other Parts of Scripture? It is plain, they whom the Apostle wrote to, had known these Doctrines, had been thoro'ly instructed in them, and were not Strangers to them: However he cautions them, in a Day of Temptation, to beware lest they being led away with the Error of the Wicked (viz. whom he had before described the unlearned and unstable, i. e. Men that were willingly ignorant of these Things, and of an un • ound Mind, who perverted the Scriptures, to invalidate the Doctrines contained therein, and make them, if possible, serve to promote Error) fall from their own Stedfastness. It seems, they had been taught these, and other Gospel-Doctrines, from their first Acquainta • ce with, and Profession of Christianity, and were in some Measure establish'd in them; yet, were not so out of all Danger by Seducers, but that they had need be upon their Guard.—It is beyond all Contradiction then, I presume, that the Apostles, in these and all other Points, harmonized with their Lord and Master Jesus Christ; as by the Power and Influence of his Spirit, and in his Name and under his Authority, they spake, and delivered these Things to us. And we have the Testimony even of Devils, confirming it by one of their officious Agents, who followed Paul and the other Ministers that accompanied him, and who contrary to her own and her Master's Gains was constrained to cry out, and say, These Men are the Servants of the Most High God, which shew unto us the Way of Salvation. (Act. 16. 17.) Now, the Method they took in shewing Men the Way of Salvation, was, by preaching CHRIST, and the Doctrines he had directed them to preach; particularly, the Doctrine of a personal and eternal Election of Grace, the Doctrine of Original Sin, of Redemption by the Blood of Christ, of Justification by Faith, of imputed Righteousness, of efficacious Grace, &c. which have been considered in the foregoing Part of these Remarks. They also preached, both to the Jews and also to the Greeks, Repentance toward God, and Faith toward our Lord Jesus Christ; and testify'd to Believers the Necessity of a holy Practice, pres • ing on them the Duties of the Christian Life, in a plain and powerful Manner.—It may be proper now to look a little into Paul's Testimony concerning himself, and see what he says in his own Behalf, and in Respect of the Doctrines he had preach'd. He makes that solemn Asseveration (Act. 20. 20, 27.) I kept back nothing that was profitable to you—For I have not shunned to declare unto you all the Counsel of God.—Now if these Doctrines I have treated of, are not really a Part of God's Counsel, or are not truly profitable to Men, Paul, and the other Apostles and Preachers of the Gospel, in the Infant-State of Christianity, must be deemed great Impostors, and designing to deceive the World to a monstrous Degree. But, how horrid is this for any to imagine! Tho' perhaps there be some of Paul's Directors among us, and Pretenders to correct the Scriptures, who may think it high Time to blot some Texts out of the Bible, as they have declared for erasing these Doctrines out of our excellent Assembly's Catechism.—

I hope, the candid Reader will excuse this long Excursion, occasioned by a Pamphlet's coming to my Hand as I was transcribing my Papers, intitled, "A Narrative of an unhappy Contention in the Church at Ashford in Connecticut, &c. published by their late Pastor:" In which are sundry gross Arminian Errors, or worse, as I apprehend, calculated to destroy the Faith, and subvert the Religion professed in these Churches.

The Gentleman refer'd to above, is Mr. John Bass, late Minister of Ashford, who was discharged from his Pastoral Office there, the Reasons whereof we have given us by himself, in his Narrative.—namely, His changing his Sentiments concerning several Doctrines, profe • t in this Land, from the first Settlement of Christianity here, and plainly revealed in Scripture, according to the united Judgment of that venerable Consociation that dismissed him.—As he informs us in the Beginning of his Pamphlet, at his Settlement (Anno 1743.) he professed himself to be of the Calvinian Class, and as such remained for several Years, yet all that Time suspected of Arminianism, &c. And upon it he says Calvinistick Principles I then found to be at this Day a Clergyman's main Defence, the best he can hit upon to provide him Food and Raiment, and to fix him in the good Graces of the Populace: Interest set this Way.—Truly it gives just Ground of Suspicion, that this Gentleman made a Profession of the Calvinistic Doctrine, at his Settlement, and for some Time after, from those mercenary Views he speaks of.

It does not appear but that those zealous and critical Hearers he speaks of, were Persons of Integrity, as well as • ound in the Faith, and orthodox in their Principles; and doubtless they found their Minister to be of a temporizing Disposition and Conduct.—They are highly to be commended, for their Care to suppress Error, and to maintain the Faith once delivered to the Saints, which all that profess Christianity should contend 〈◊〉 for, and not to be carried about with every Wind of Doctrine, as too many are at this Day apt to be captivated and in • nared by▪—But, these Hearers of his, it seems, were too critical and judicious, as well as zealous for the Truth, to be drawn to deny the Faith they had received and professed▪ and with their Pa •• or to run into Error; notwithstanding all his Artifices to hold his Station and act under Disguise, as he had done in Years past, by his own Confession, and as is reported, covertly, to betray that People into the like Arminian Delusions with himself.

Now that he has fallen from, and denies some of the most important Doctrines, contained & taught in the Gospel, is evident.—He begins (Pag. 13.) with that of Original Sin.—But as I have insisted on this Topick, in the foregoing Remarks, I refer the Reader to what is there offered in Vindication of this Doctrine,—and shall here only observe, that this Gentleman appears to me inconsistent with himself. For he says, Pag. 14. God in his Wisdom and Righteousness saw fit, not only to turn them [i. e. Adam and Eve] out of the Garden of Eden—but also to sentence them to a State of weari • om Labour, abundant Sorrow and Temptation, and after this, to return to the Ground, from whence they were taken: This was to them a Punishment of their Sin; but the Effects of it did not terminate here; for I find that God took Occasion for this Sin to lay the same Sentence upon all their Posterity.—On which I argue thus,

It is certain, that God who is the Judge of all the Earth, must and will do Right: But can it be possible in Reason, or consistent with Scripture, to suppose, that the same Sentence, pronounced on Adam, should descend to his Posterity, if he had not stood as their common Head and Representative in that first Covenant God made with him? Or how could his Offspring share with him in the Penalties of his Sin (as is owned by this Author) if there were not the Communication of Sin from him, and Guilt lying on them?—It therefore appears to me, that by his Concessions here, he has given up the Point in Debate, notwithstanding the Arguments he produces to the contrary; and by necessary Consequence owns the Doctrine of Original Sin, which he would be thought to deny.

In this Narrative the Author denies the Doctrine of Election, of which I have also briefly treated in the foregoing Remarks; therefore shall only add here, that to deny the Doctrine of Election, does manifestly impeach the In • inity, absolute Sovereignty, and Unchangeableness of GOD.—with whom is no variableness, neither Shadow of turning.—He is in one Mind, and who can turn him? He performeth the Thing that is appointed (or that he has appointed) for me.—In a Word, it is to assume God's Prerogative, and a placing Man in God's Stead, in the Matter of our Salvation:—Which leads to make Man the Author of his own Salvation, and not God.—The Doctrine also of the special Redemption by Christ, of those given him by the Father, this Author denies: And insinuate • the Doctrine of universal Redemption; to prove which he offers some Scriptures, that appear to me very wrongly applied, and among others brings those Words of our Saviour, Joh. 3. 16.And by this he manifestly intends, that the Belief or Faith Christ there speaks of, is in Man's own Power, and so the Agency of the Holy Spirit in a Way of special Grace is superseded.—Therefore under his fourth Head 〈◊〉 or Regeneration, he tells us, this includes an ingenuous Sorrow, excited by a View of the Love of God and Jesus Christ.—A • ingenuous Sorrow! So that according to him, Man's Regeneration or Conversion depends on his own ingenuous Disposition, or his being of a pliable Temper, easily drawn, and by some happy Gift of Nature led to contemplate or view the Love of God and Jesus Christ. But this is not according to the Description the Apostle Paul gives us, 2 Cor. 7. 10. where it is termed a Godly (and not me • rly an ingenuous) Sorrow, that leads to and issues in evangelical Repentance, a Repentance, not to be repented of; which Repentance is to Salvation. And if not to be repent • d of, it must finally issue in eternal Salvation; which proves the true Christian's Perseverance in Grace. This is also denied by the Author of the Narrative under our Consideration here; and consequently the • ngenuous Sorrow he speaks of, according to any consistent Sense, can mean no other than a meer legal Sorrow, or the Sorrow of the World, which works D • ath: it being meerly natural, and not of supernatural Grace.—But if Holiness [as he speaks, Pag. 20.] is the Effect of a divine Operation upon the Mind, Then Repe • tance must be of the same Original, as one of the first Fruits of Holiness, wrought in us by the Operation of God,—a supernatural, tran • cendant Work of the Holy Spirit, in all the Parts of it.—What becomes then of his ingenuous Sorrow?—It shews us indeed, how fond some Persons are of 〈◊〉 and ambiguous Phrases, to amuse the World, and mask their Errors, under plausible Appearances▪ by a double meaning in their Manner of expressing Things of a religious Nature. From whence we may gather, that altho' in this Narrative the Author has produced some particular Texts of Scripture to support his Errors, however wrongly applied, yet his main Dependance is on Mr. Taylor's Sentiments, to whom be often refers his Readers for a full Decision of the Points in Deba • e: When it is well known, that the Principles that Writer has espoused have been condemned as erroneous and contrary to Scripture-Doctrine, by the Consent of Protestants in general: Besure by all the 〈◊〉 and more judicious Part of them, from the Beginning of the Reformation; therefore to be justly suspected as of a poisonous Nature, destructive to vital Religion. And it is much to be lam • nted, that any should be found among 〈◊〉 in these Churche • of New-England, and in the Ministry, levened with such a Spirit of Opposition to the Truth as it is in Jesus.

I shall only add, in my Remarks on this Narrative, That the Consociation which acted in Mr. Bass's Dismission, are represented by him, as proceeding in an arbitrary Ma •• er toward him and some of the People of Ashford, tenacious of the like Errors, and which probably he had, by his Insinuations, drawn them ignorantly into. The pretended Complaint is, The super • eding of a Vote previously passed in that Church, viz. That in Case of Difficulty arising, the Matter should be decided by a Council mutually chosen by them; or to that Purpose.—Which Mr.Bass appears by his Account to have insisted on; but was denied.—For which, I think, there was good Reason.

A Council mutually chosen must have each of the contending Parties Consent; which, as he relates the Case, cou'dn't be obtained then.

And farther I suppose, Mr. Bass was not ignorant, that the Legislative Power in Connecticut Government, had long since passed a Law, that all Matters of the same Kind, in Churches, that cou'd not be decided and healed within themselves, should be determined by a Consociation of Elders and Messengers of Churches, within the Limits of that County, where such Difference was subsisting.—These Gentlemen then acted a wise and laudable Part, agreable to their own Constitution. But to this Method of Procedure Mr. Bass objects, and labours to evade, it's likely, to obtain a pick'd Number of Elders to favour his Cause, and continue him to act with the like Disguise, as in Years pst he had done.

With Regard to the Procedure of that venerable Consociation, so much complain'd of in this Narrative, I shall take the Liberty to say; It is to me a hopeful Omen, That God has Mercy in Reserve for these Churches, and will, it's hoped, appear to defend them against the Growth of Arminian and other corrupt Opinions, and establish them in the Doctrines of the Gospel; when we find such a Number of Rev. Ministers, with their Delegates, united in their Result, (nemine contradicente) determined, from the Soundness of their Faith▪ and well grounded scriptural Principles, to appear for the Truth, and suppress Error, and as Instruments [we trust] in God's Hand to rescue that poor People of Ashford, from the Ruin impending over them, with a threatning Aspect on their Children after them,—and also to convince their Pastor, if possible, and recover him from the Errors he had unhappily fallen into. I pray God to strengthen their Hands in the Cause of Christ, and stir up others, that they may also appear for the Defence of the Gospel, and make a vigorous Stand against the growing Corruptions of the present Day, both in Doctrine and Manners.—

What I have offered by Way of Remark on some Passages of this Narrative▪ does not proceed from a Disaffection to the Author's Person,—but from an awful Apprehension of the sinking State of these Churches, • f the Sentiments this Gentleman his exhibited to the World, should be suffered in Providence to prevail. Which God in Mercy prevent!

But to return to the Point in Hand, To deny the Doctrines of Christ, is to deny CHRIST: and to deny the great Ends of his coming into the World, as our Author in the Discourse under Examination has done, must reflect Disgrace and Contempt upon him: it truly reflects Dishonour upon the Son of God, and upon the whole Scheme of Redemption by him; and so upon the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained before the World unto our Glory. 1 Cor. 2. 7. Do's it not most evidently dishonour CHRIST, to represent him only as a Preacher and Pattern of moral Righteousness; and at the same Time to conceal that great Gospel-Truth, our being by his Obedience made Righteous? nor so much as hinting, as if Men were naturally destitute of true moral Vertue; when in Fact the Depravity contracted by the Fall, has spread it self in its sorrowful Effects on all Mankind, and brought an universal Darkness and spiritual Death on all the Faculties of humanNature; so that now Men's moral Agency naturally leads them only to Evil, and not to that which is Good, as has been before observed. And yet our Author reduces the Religion of JESUS to a meer refined System of moral Vertue, or the Religion of Nature; which appears the worse, when it's considered withal, how superlatively this natural Religion or moral Vertue is dignified and exalted by him, in his representing it, not only as "the new Nature of right Action, which good Men are said to put on," but as "the ultimate View of GOD in all his Dispensations," yea, as "the supreme Dignity of GOD himself."—Let every one now judge, whether there is not a greater Appearance of Absurdity and Blasphemy in what this Author has discoursed in undue Applause of Morality, to the Disparagement of the Mediator and his Design, than there possibly can be in our (pretended)depreciating of moral Vertue, or the Righteousnesses of the very best Men upon Earth; always to be understood with the Limitations and Restrictions that have been offered, and not in an absolute Sense, as this Author vainly insinuates, and wou'd have the World believe, contrary to known Fact, and without the least Colour of Reason.

I come now to the last general Head of Remarks proposed, which was,

V. To resolve these two Inquiries; (1.) Whether our Author's reproachful Description of the Religion of Protestants opposed by him, (particularly as expressed in the 7th • nd 8th Pages of his Discourse) be not fairly applicable 〈◊〉 to his own Religion, so far as we have it exhibited in this his Discourse?—And then (2.) Whether the Objections which he has framed and pretended to Answer, in Relation to his Discourse (at the Close of it) do not really stand good, and contain a true & just Description of it, in it's Nature, and Tendency, notwithstanding his laboured Solutions?

I. The first Inquiry is, Whether the Author's Invectives, or the reproachful Description he has given of the Religion of Protestants opposed by him, in his Discourse (particularly his Reflections in Pag. 7th & 8th) be not fairly applicable rather to the Religion pleaded for and recommended by himself in this his Discourse?

He represents the pure and perfect Religion of JESUS, as by Means of the Principles which he opposes, turn'd in many Places into an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundless Recumbency. Now the Question is, Whether these dark Characters do not more properly belong to the Religion our Author pleads for, than that he inveighs against? And I shall freely offer my Sentiments on this Point, however disagreable they may be to him, or others: Not with a Design to prejudice the Minds of any against his Person, or injure his Name, but to convince him (if possible) of the pernicious Tendency of his Discourse, and to warn others against the dangerous Tenets he there espouses and urges.

(1.) As to idle Speculation, his Discourse seems evidently to abound with it. For such, it plainly appears (I think)the darling Sentiments of this Author are, viz. That the grand Design of Christ's coming into the World was only to set up the Christian Scheme; and that this in Sum and Substance is but a more refined System of Morality, enforced by •• me peculiar Motives: nor is his Pretence, that our 〈◊〉 Happiness is suspended on moral Virtue, 〈◊〉 our 〈◊〉 good Behaviour, any other than a meer idle Speculation▪ If we receive these Principles of his, our 〈◊〉 for Justification in the Sight of God must be 〈◊〉 Righteousness which is of God by Faith, but o • 〈◊〉 which is of the L • w. Whereas divine Revelation assures us, that Christ is become of none 〈◊〉 unto you, 〈◊◊〉 of you are justified by the Law; and that as many as are of the Law, are under the Curse. Gal. 2. 10. & 5 4.—Such therefore can obtain only an imaginary Justification, and so no better than an imaginary Title to Happiness. What then must these Pretences of this Author be, more than idle Speculations? The main Principles he holds and advances in his Discourse, appear to me at best but idle Theory, speculative Absurdity, without any solid Foundation in "Scripture, or Reason, or even common Sense."—And,

2. As to mysterious Faith, which our Author adds to his idle Speculation, how aptly (tho' perhaps inadvertently) hath he given us a further Description of his own Religion? Delineating to the Life, what that is by his own Confession and publick Declaration, That to set up the Christian Scheme, the most refined System of moral Vertue that ever the World was blessed with, was the grand Design of CHRIST'S coming into the World; and that this moral Vertue is the "Basis, and whole Superstructure of the Christian Religion"; and that "the whole of Man's Happiness is suspended on his personal good Behaviour"; and that "this is the Condition of all God's Favours to us," &c. Consequently, that our whole Happiness is within the Compass of our own Power; which must imply a mighty Opinion of our Self-Sufficiency, and the certain Validity of Self-Righteousness. To believe all which, is to believe Things in their own Nature incredible, contradictory to the general Current of Revelation, and repugnant even to the Dictates of enlighten'd Reason and Conscience: therefore it may justly be called a mysterious Faith indeed. But surely this is not according to the Faith of God's Elect, and an acknowledging the Truth which is after Godliness, in Hope of eternal Life, which God that cannot lie, promised before the World began. (Tit. 1. 1, 2.) Such as disown the Doctrine of Election, of the Covenant of Redemption▪ of Original Sin, of effi •• cious Grace, and in a Word, of its being the grand Design of the Mediator, to atone for Sin, and 〈◊〉 in everlasting Righteousness, and justify Many; as h • ld forth in the Scriptures, are in Danger 〈◊〉 not come to that Length already) of denying the Lord that purchased his Church with his own Blood, of renouncing the Doctrine of the ever blessed TRINITY, and exploding what is without Controversy the great Mystery of Godliness, God manifest in the Flesh.—The Faith that this Author professes, in the Discourse before us, is not that Faith which the Apostles preached, lived by, and kept unto the Death. (See Gal. 1. 23. & 2. 16,—20. & 2 Tim. 4. 7) The Apostle declares he had kept the Faith, the same Faith he had preached, respecting the fundamental Doctrines of Christianity, as set forth in his Epistles: and the same Faith has been received and kept, in general, also by Protestant Expositors and Preachers of the Gospel. But the Faith of our Author is a mysterious Faith, truly; not founded in right Reason, nor taught in the Scriptures, which is the Rule and Standard of Faith, "teaching what Man is to believe concerning God, and what Duty God requires of Man."

This Author's Faith may rather be traced by turning our Eye to the Romish Church; where it may be found without much Difficulty, I apprehend, if it be not the very Essence of the Romish Faith, lying at the Bottom of that Mystery of Iniquity, which now is and for a long Time hath been working in the World. It certainly bears so near a Resemblance to it, that it is hard to distinguish them one from the other, or to say wherein there appears any important Difference.

The Romish Church leads all in her Communion off from the Grace of our Lord Jesus Christ, from his Merits and Satisfaction, and from the supernatural Energy of his Spirit. Tho' they speak of his Merits (as do's our Author also) yet they look to their own Works, their moral Agency, and place their Dependance on their personal good Behaviour, with him, or rather he with them. They say, as he does, that personal good Behaviour is that on which is suspended the whole of our Happiness: but to say, as he doth, that Revelation or the Scripture every where thus suspends it, is to raise a false Report of the Scripture, in my Opinion; and they that do so, are in Danger of 〈◊〉 it to their own Destruction. And tho' he occasionally speaks of our Forgiveness and Acceptance through the Merits of Christ, so do they of the Romish Church, while yet they build all upon Works. Our Author indeed once mentions Faith & Repentance, but they are bro't in as it were accidentally, and spoken of by the by, seemingly with an indifferent Air, as if these were Things comparatively but of little Moment; and he lays the chief Stress on moral Vertue. Just so do the Papists. They glory in their Ab • tinences, Pilgrimages, and Visits to the Shrines of their canonized Saints: and to atone for former Sins, and obtain Favour with God, they have their Works of Supererogation, which they depend on as meritorious. What can our Author's "whole Happiness suspended on his personal good Behaviour," or "good Living" (another of his Phrases) intend less than what I have mentioned concerning the Papists Dependance on their own Merits, or their good Works? What do his Words imply, but that a good Life is the antecedent Condition of Forgiveness, and that we are justified by Works of Righteousness which we have done? or what is it better, than to believe with the Papists, that CHRIST has merited that we may merit? Mysterious Faith indeed!

I would lead this Author to a further Parallel of his mysterious Faith, founded on moral Vertue, or Duties of Morality, in the received Sentiments of the Savage and Unciviliz'd Heathen, and the Dependance they have on moral Vertue. Generally they have a Faith (such as it is) of some superintendent Deity, and of a future State, where every one shall be happy or miserable, according to their personal good or ill Behaviour here,—i. e. according to the Rules of Morality among them. Such as have lived morally, are (as they imagine) at Death to go to the Southward, and enjoy much Pleasure in a warm Climate and temperate Air: but such as have been corrupt & immoral in Life according to them, they assign to the Northern and frigid Parts of the World, to be afflicted with Cold. So that their Hopes for Futurity are built on moral Vertue; on which this Author also places such a Dependance.

I suppose now, the Reader may easily determine, by what has been said, To whom the Charge of holding a mysterious (stupid) Faith is justly to be applied. For tho' it's designed by him, to cast open Contempt on the Faith professed in these Churches and by their Teachers in general, so plainly founded in Scripture; yet the Reproach must lie upon this Author, whose Faith, as professed by him in his Discourse, so nearly resembles, or is rather of the sameCast with that of the Papists, or the Heathens, particularly in Point of Justification by Works.. Therefore to prevent turning back again to Popery, or Heathenism, from which we and our Fathers, and the Protestant Churches have been so happily delivered, it concerns every one to take Heed to themselves, that they be not carried about with a strange Wind of Doctrine, or entertain such a Faith as the Scripture has not taught us, but is the meer Invention of crafty Seducers, who have manifestly departed from the Truth as it is in JESUS, and espoused such Errors, as tend to the Overthr •• of that pure Religion, which has thus long been the Glory and Renown of these Churches, and of the Protestant Churches in general.

I shall dismiss this Head, which relates to our Author's mysterious Faith, with reminding my Reader, of the Caution given to us, in the 2d Epistle of Joh. v. 8, 9, 10, 11. Look to your selves, that we lose not those Things which we have wrought, but that we receive a full Reward.—Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God. He that abideth in the Doctrine of Christ, he hath both the Father and the Son.—If there come any unto you, and bring not this Doctrine, receive him not into your House, neither bid him God Speed.—For he that biddeth him God Speed, is partaker of his evil Deeds.—Only give me Leave to add one Remark here, in a Word: The Doctrine of Christ, as above-mentioned, must intend the Doctrine delivered by Christ and his Apostles, contained in the Gospel, particularly respecting his Person and Mediation:—And for any one to overlook the great Work of the Redeemer, the Satisfaction he has made for Sin, and assign it as the only End or grand Design of our Saviour's coming into the World, to settle • Scheme of M • r • lity and appear in Quality of a Preacher and a Pattern of moral Vertue,—as I think our Author has done—This, I say, is by a just Interpretation to deny Christ some of the essential Glories of his Mediation;—'tis in Effect or in Part (at least) to deny his Incarnation, or coming in the Flesh, and so far, not to confess him: and he who denies that, the Apostle tells us, in a Deceiver.

3. Another Article of Charge, which this Author brings against Orthodox Expositors, and Preachers, who hold the commonly received Opinions in Divinity, is, that by their Means "the Religion of JESUS is in many Places turned into a senseless Superstition." Which must, I think, refer either to their Doctrine of Conviction, Terror, and Humiliation, preparatory to closing with Christ by Faith; or to the laudable Practice among us, of keeping Days of Fasting and Prayer, as well as publick Thanksgiving (if intended in this View, it must reflect on publick Authority primarily, for those Appointments) or to the Churches being scrupulous of admitting human Inventions into the Worship of God; or else to our coming to God in the Name of the Mediator, depending on his Righteousness, and not on our own moral Vertue, or personal Righteousness, for Acceptance▪ with God, and obtaining his Favour; or lastly, to our being unwilling to make Morality the whole Sum and Substance of Christianity. And taken with this Reference, it may intend, that whatsoever any pretend to in Religion more than only moral Vertue, or any Thing beyond a Righteousness of their own, is but a senseless Superstition: And this is truly according to his own declared Sentiment, by representing moral Vertue (to use his own Phrase) as the very "Basi • & whole Superstructure of Religion." But if so, then indeed there needs much less Spirituality in Worship, and in the Hearts and Lives of Christians: Then there is no Need of Regeneration, no Need of Faith in the Blood of Christ, no Need of Humiliation and Soul-Compunction for indwelling Sin,&c. If moral Vertue is all that we have to seek after, and if it were true (as he says) that our whole Happiness depends on our personal good Behaviour; if this were all that God requires of us, then any Thing farther pretended to, might be esteemed Superfluous in the Service of God. But this is disclaimed by those that this Reproach is designed against (by the Author of it) who are careful to profess nothing as Matter of Faith, but what God has revealed, and nothing as Acts of Religion and the Worship of God, but what he has appointed in his Word.—But then, what shall be said of them that are unsound in the Faith, to that Degree, as to teach for Doctrine the vainImaginations of their own dark and beclouded Reason; and who act under the Influence perhaps of a corrupted Judgment and misguided Conscience? For if Persons are unsound in the Faith, this will lead them into Corruptions and Innovations in Worship, and even to set aside the Scriptures as useless, which are the only true Rule and Standard of both.—The reproachful Charge, of a senseless Superstition, must then fall upon this Author himself.—I shall further here only mention the Observation some have made, That it is impossible for such as profess Arminianism, in it's full Latitude, to make a Prayer to God, consistent with their own Principles.—To this I may add, Such especially as have run the Length of this Author, in that unhappy and dangerous Scheme, if their Devotions are conformable to what are common among us, must needs, so far as herein they don't conform to their avow'd Principles, be guilty of senseless Superstition.

4. His last Article of Reflection or Charge, on Protestant Expositors, Preachers, and others, is, That by Means of their Sentiments in Divinity, "the pure and perfect Religion of JESUS is in many Places turned into a groundless Recumbancy." Now that this groundless Recumbency, as well as his other Instances of the bad Effects of the commonly received Protestant Doctrine, is unjustly applied, and rather concerns himself, is my Business to shew; which when I have done, the whole Charge (I apprehend) will • all in full Weight on the misguided Author, as the natural Result from what he calls "The pure and perfect Religion of JESUS," viz. a refin'd System of Morality.—For any Man to place his Hope of Happiness on that which comes within the Reach of his own natural Ability, with the Aid of common Grace, as personal good Behaviour does, this is undoubtedly a groundless Recumbency; it will prove as a broken Staff to him that lean • on it, or as a Foot out of Joint. That Word of the Apostle to the Colossians, CHRIST in you the Hope of Glory, is sufficient to shew the falseness of the unregenerate Moralist's Hope; this is built on the Sand; it has no sure Foundation for it's Support, neither in Scripture nor right Reason. Nothing short of the Righteousness which is of God, wrought out by Christ, and made our's by a gracious Imputation and a believing Acceptance, is a sufficient Ground of Justification of Life, or a proper Object of our Confidence and Reliance. It is but a vain Confidence in the Flesh, that depends on meer moral Vertue, and not on the Righteousness of Faith

Thus, I think, it plainly appears, that the idle Speculation, the mysterious Faith, the senseless Superstition, and the groundless Recumbancy, which this Author charges on others, do all lie on himself: And the whole serves to shew of what Make his Religion is, together with all others who profess moral Vertue to be the Sum and Substance of Christianity, the Basis and whole Superstructure of the Religion of JESUS; and accordingly suppose the whole of their Happiness to be suspended on their personal good Behaviour.

Now, is it not beyond all Account strange, and indeed Matter of Amazement, that one under the Character of a Minister and but in his Youth, should give himself the Liberty thus to revile and vilify our Religion, so firmly founded on Scripture, and the many Thousand excellently pious Professors of it? And to enforce his Reproaches, should espouse the Language of the most inveterate Haters of every Thing that is Religious, or that carries the Appearance of it! What can Infidels say more to prejudice the Minds of People against the Doctrines of the Gospel, and those that profess them, many of whom have suffered in the Defence of them? What can easily be said more in Contempt of genuine Christianity, and the Essentials of our Religion? It is rare to find any • o open and bold as to ridicule our sacred Profession to the like Degree, among prophane Swea • ers, Drunkards, Sabb • th breakers, Ishmaelitish Scoffers, and Despisers of all that is Good, or that tends to the Good of Souls!

If the Case were as he has represented it in his virulent Invective, what a wretched Condition must our Fore-fathers the Planters of New-England have been in, who lived and died in the Profession of that Faith and Religion which he so condemns and contemns?

When we reflect on the Generations past, and take an impartial View of the many eminent Reformers Abroad, and of the many Ministers of Jesus Christ in this Land, who were faithful and unwearied in their Day, to build up his Kingdom, and establish Truth & Holiness in the Churches, not by Tradition from the Fathers, but from the unerring Oracles of God, and we trust, under the Direction and some good Degrees of the Influence of the Holy Spirit; Whose Doctrine and Example of Life loudly testified for them; I think this a sufficient Testimony for them in the Consciences of their Posterity, which should constrain us to acknowledge. That God was with them of a very Truth.—But alas! what a gloomy and dismal Scene now appears on the Stage, Tragical indeed to behold! Some, and this Author in particular, using their utmost Efforts to overthrow the very Foundation of these Churches, and turn their Glory into Shame? What may we expect as the Issue of such Attempts! unless GOD by his alwise, powerful, and gracious, over-ruling Providence interposes for our Help.—And I think it proper in this Day of Assault upon the Ark of God, to renew that Exclamation—Who is on the Lord's Side? Who? (with a Reduplication)—And may all that have the Interest of Christ at Pleart, and that are jealous for his Son-ship, for the Glory of his Mediation, and Work of Redemption, unite with instant Prayer to God for the pouring down of his Spirit upon us, to establish GospelTruth and Holiness in the midst of us, and to def •• t the Counsels of all the Troublers of our Israel.

I come now to consider,

2. The second Inquiry proposed, viz. Whether the true Nature and Tendency of this Author's Discourse is not fairly represented in the Objections, which he himself has raised and pretended to answer, in the Conclusion of it? And so, whether these Objections don't abide in full Force against it, notwithstanding all his laboured Solutions, and pretended Vindications of himself?

1. He says, Pag. 28.—I expect by this Time, some are ready to break forth,—Ah! all this directly tends to build People up in their own Righteousness. —Truly our Author appears a Man of some Fore-sight, and to have a Talent at Conjecture. For surely his Performance has very plainly that, and no other Aspect; and every well principle'd and experienc'd Christian would naturally be led to make such a Judgment upon it. He that runs may read this to be the Scope and Drift 〈◊〉 , from Beginning to End. And what is the Author's Reply? a meer Evasion▪ He beats the Air, and raises a Dust, to blind the Eyes of unwary Readers, and amuse the more Intelligent: While yet, if the Case be duly weighed, his Answer serves not to remove the Objection, but rather confirms and strengthens it. For he acknowledges, If by his Discourse's building People up in their own Righteousness be meant, that it recommends Hypocrisy and counterfeit Vertue, that it places Religion in any external Duties, separate from a corresponding good Temper within, or in short, in any Righteousness of our own contriving & not taught of God, or in any Thing but what the Bible makes the Substance of our present Duty and the Condition of our future Happiness; if this be the Force of the Objection, He tells us, he has no other Answer to make, but to leave every one to judge for himself, how groundless it is.—Now, if this be all the Answer he has to make, in Defence of his Discourse, truly I think it but a meer Trifling in a Matter of such Moment; and that the Charge in the Objection is no Ways removed, but fixed and corroborated by this his Reply. For what can tend more to recommend Hypocrisy and counterfeit Vertue, than to ex • or • Men to the Practice of Righteousness, without considering them as fallen Creatures, destitute of a vital Principle of Holiness, and without first laying the Foundation of Repentance toward God, and Faith toward our Lord Jesus Christ? According to Paul's Example (Act. 20. 21.) who must be own'd a most con •• mmate Preacher and Asserter of Truth and Vertue, even beyond our Author himself, notwithstanding all his specious Appearances in Behalf of moral Vertue: The Obligation whereto none of our Orthodox Expositors or Preachers, that I know of, deny; but own it to be of Necessity in the Christian Life. Yet to pretend, as our Author doth; that it is the Basis and whole Superstructure of Religion, is but a windy and vain Imagination. For certainly where there is no true Contrition of Heart for Sin, nor unfeigned Faith in the Blood of of Christ, and consequently no Love in Sincerity towards God or Man, how can these at best be any Thing better than unregenerate Morality, or (in our Author's Phrase) Counterfeit Vertue? And while Men attend the Externals of divine Worship, how can there possibly be a corresponding good Temper within, without humble Faith in the Mediator, teaching them to do all in HIS Name, with intire Dependance on his Righteousness and Strength? But how can there be this Faith in Christ, where Men only depend on their moral Agency under the Aids of meer common Grace, and trust to their own Righteousness for Acceptance with God? Alas, what spiritual Pride and Vanity is it in any, to imagine that by their own Sufficiency they are able to do all required of them, both toward God and toward their fellow Creatures, and to trust in their personal good Behaviour, to recommend them to the divine Mercy!—Yet after all, what can we conceive of this Author's corresponding good Temper within, but that it means somewhat carrying a Correspondence with (or perhaps the very same Thing with) what others depend much on, under the Name of The Light within, and moral Honesty, even so as to renounce Scripture-Revelation, especially in the Letter of it, • s of a killing and destructive Quality?—. And this looks the more likely, as such are Enemies to the Doctrine of Original Sin, and of imputed Righteousness, and disown even Christ's Satisfaction or Atonement: And in this Regard shew a Temper within corresponding with that shewn in • ut Author's Discourse.

In the Conclusion of his Answer to the present Objection, he do's but still confirm it, while he owns his Rejoycing in the least Tendency his Discourse has, to build People up in their own Righteousness, if by this be designed, it is any Ways calculated to encourage personal Goodness, and promote the Practice of moral and Christian Vertue in the World. Which is to be understood, according to the Run of his whole Performance, as intending only the Practice of the Duties of Morality, without justifying Faith and a regenerating Change on the Heart 〈◊〉 and how dangerous it is to rest in this, every one may easily judge.

We find him indeed confessing his greatest Concern, upon a Review of his Discourse, That so good a Design I • so poorly served. —For this, I think truly he had just Reason, since it so evidently disowns those peculiar Doctrines of the Gospel, which under the Influence of the Spirit of Grace, have the most powerful Efficacy to promote genuine Christian Vertue; and since it rather explodes, than recommends that Faith in CHRIST, which is the grand Principle of true and acceptable Obedience. For, where he once speaks of Reliance on the Merit & Intercession of Christ, 'tis not in Language of Recommendation, but rather with Marks of Depreciation, and a visible Air of Contempt.

2. Another Objection which he mentions and pretends to Answer (Pag. 29.) is this.— Not one Word of Christ, nor the least Savour of true Gospel Soul saving Preaching in all this Discourse. —Upon which I must observe, 'tis lamentable, that one who sustains the Character of a Minister of Christ, and a Preacher of the Gospel, and pretends to regard the saving of Souls, shou'd allow himself, in stating this Objection, to use such an Air of Levity & Banter, as is apparent here.

It may be readily granted, as to the first Part of the Objection, he might have done himself the Justice, to reply, that he had spoken more than one Word of Christ, in his Discourse; that he had named him, and that he had talked of him: But then it's proper to inquire, after what Manner and to what Purpose he has done this? To which it can only be answered, that he has named him indeed, but under a comparatively diminutive Character, as the great Preacher of Righteousness, who came to set up the Chrisan Scheme in the World, and by his Doctrine and Example to propagate Truth and Vertue.—But then not a single Word of CHRIST, as the great High-Priest of our Profession; not one Word of CHRIST, as the Propitiation for our Sins; not a Word of CHRIST, as the Lord our Righteousness; not a Word of CHRIST, as having purchased his Church with his own Blood; not a Word of the Righteousness which is of God by Faith in CHRIST; and in Effect, nothing of the main Contents of the Gospel of Peace, as such. Nor can I discern the least Savour of true Evangelical Preaching in all this Discourse of his.

But let us attend our Author's Answer to this Objection. The Difficulty (he thinks) will intirely vanish, when we come to adjust our Notions of the Thing. Which he attempts mainly in the Language and under the Countenance of one whom he calls "a late elegant Writer"▪ who tells us, "To preach CHRIST is universally acknowledged to be the Duty of every Christian Minister."—But what's the Ground of this Limitation? Why is the Christian Minister singled out? For if Morality be the Sum & Substance of Christianity (as we have all along heard) and if to preach Christ means to preach moral Vertue (as likewise we have heard) surely then the Duty extends to the Jewish Minister, to the Mahometan, yea and to the Pagan,—as well as the Christian Minister.—But this Writer tells us, first, what is not meant by preaching CHRIST. It is not (says he) to use his Name as a Charm, to work up our Hearers to a warm Pitch of Enthusiasm; without any Foundation in Reason to support it. Well, by this, I suppose, we may learn what is one of those "Rabble-Charming Sounds" our Author speaks of (Pag. 23.) as "converting some into such fiery Bigots, that they are ready to die in the Defence of Stupidity and Nonsense." Perhaps he looks upon that Sermon as truly deserving no better Character than this, where the Name of CHRIST is frequently repeated, even tho' the Subject naturally leads to it, as being some Doctrine or Duty relating to Christ immediately. But verily to them which believe, CHRIST is precious, and his Name is as Oyntment poured forth. The Apostle Paul has set us an Example, who appears far from being shy of mentioning the Name of CHRIST; • ay, he rather seems to delight in often repeating it; insomuch that he names the Name of CHRIST on some Occasions, no less than ten Times in just so many Verses (1 Cor. 1.) and no less than seventeen or eighteen Times in one Chapter, as in Phil. 1. Where, by the Way, the Apostle expresly speaks of preaching CHRIST, v 15, 16, 18.—And if our Author, or the Writer he so highly commends and takes Sanctuary under, can reconcile what the inspired Writer says there, about preaching CHRIST, with their Notion of it's being to preach moral Vertue, the Controversy perhaps may soon be ended: but 'till then, let this Writer be who he will, I think it my Duty, not to forego a Certainty for an Uncertainty, and therefore choose rather to take my Measures from, and submit my Judgment to the Sentiments of this inspired Writer, Paul, than to our Author's elegant Writer, or any others whose Faith and Hope reach no farther than his seems to do, but terminate in Morality. It is the undoubted Duty of those who are Embassadors for CHRIST, to make frequent mention of his Name, both in their Sermons and Prayers; especially as it is expresly required of us, that whatever we do in Word or Deed, we should do all in the Name of the Lord Jesus, giving Thanks to God and the Father by him. Col. 3. 17.—For Ministers to omit naming the Name of CHRIST in their Discourses, under a Pretext of Caution, left they should "Charm their Hearers, and work them up to a warm Pitch of Enthusiasm," appears to me a senseless Superstition indeed, of human and modern Invention, having no Foundation in Scripture-Precept or Example, nor countenanced by the primitive Christian Preachers.—Certainly as our Lord Jesus observes, Out of the Abundance of the Heart the Mouth speaketh; and accordingly, I cannot but think, where Ministers have received the Love of the Truth, and have CHRIST much upon their Hearts, he will be much in their Mouths, nor will they scruple the explicit mentioning of his Name frequently in their Praying & Preaching; tho' in this, as in all other Cases, Wisdom is profitable to direct. Nor wou'd I be understood to lay so much Stress on the meer naming of CHRIST; but rather on the Purposes for which we name him, and the Representations we make of his Person and Character, Offices and Benefits, Doctrine and Religion.—I shall not spend more Time at present, nor trouble my Reader any further with this elegant Writer's Sentiments, (on which our Author, it seems, places such a mighty Dependance,) as he has delivered himself in such ambiguous Terms, and so exceptionably in general. Only I will take some Notice of his Manner of Expression, when he tells us positively his own Sense of what it is to preach CHRIST. It is, says he, to represent him as a Lawgiver, as well as a Saviour, as a Preacher of Righteousness, as one who hath given us a most noble & compleat System of Morality, enforced by the most substantial & worthy Motives.—To what End, can we conceive, do's our Author introduce this his elegant Writer, as he stiles him? The Author is here pretending to vindicate his own Discourse, and obviate an Objection he supposes made against it: but what do's this Quotation avail to his Purpose? Unless he might imagine (as probably he did) that this elegant Writer's Authority wou'd bear an equal Sway on the Judgment of others, as it did upon his own. Whereas truly all the Service it has done him, that I can find, is only to conform the Objection; and prove, that his Writer and Himself together are little better than Pelagian Mora •••• , as there is much 〈◊〉 said of Faith in the Blood of Christ, nothing of the Righteousness which is of God by Faith, nor of the other peculiar Doctrines of Christianity; only as they are spoken of mostly in a Way of Banter & Contempt.—As for "the most substantial and worthy Motives," this elegant Writer speaks of, these doubtless in his Opinion are those taken from the intrinsick Beauty and Excellency of Vertue, it's Advantages to Society, it's recommending us to God's Mercy, intitling us to Happiness, &c. according to the Strain of our Author. But I think, the Vertue acquired only by such Motives as these, however commendable it may appear in the Eyes of Men, yet in the Sight of the Heart-searching God will never stand approved for true Christian Vertue. While Men are destitute of the Faith of God's Elect, and without a vital Principle of Grace in the Heart, which is absolutely needful to govern their moral Actions, and lead them to the chief and ultimate End, they will, at best, but make a fair Shew in the Flesh, and will finally be found but as a sounding Brass, or a tinkling Cymbal.

But possibly our Author might perceive himself under a Necessity here to correct his elegant Writer, on a review of the Sentiments he had offered; and finding that they no Way served his Purpose, so as to remove the Objection, therefore he hath interpolated his Quotation, by inserting the following Parenthesis, containing perhaps the best Sentence in all his Discourse, if it had been introduced in it's proper Time and Place.—He thus breaks in upon his Writer, and after the Word Motives, says (among which I may venture to mention as one of the most powerful, The Certainty of Forgiveness of Sins, and final Acceptance with the Father, through the Merits of the Son, upon the Condition of Faith, Repentance and Good-living.)—But it looks very strange, that our Author, who had been all along in his Discourse pleading up moral Vertue, as the Basis and whole Superstructure of Religion, and as that on which our wh • le Happiness is suspended, &c. should now 〈◊〉 last 〈◊〉 in Faith and Repentance, and croud them in th •• , out of Place; where his 〈◊〉 Business was▪ if he knew 〈…〉 had raised; without doing which, doubtless he was well aware, it wou'd unavoidably fall under the just Censure of every judicious & cautious Reader. But it's odd in him now, instead of defending his Discourse, to fall to mending of it, by diverting to what seems to carry with it something of an Evangelical Aspect. Yet it in no Wise answers his pretended Purpose; the Objection stands in it's full Form and Force against him. And it is yet farther evident, that the Author has no great Regard to Faith and Repentance: for, as we find in the Close of all, he sums up the Whole or Main of our Saviour's Preaching in moral Vertue. Our Author's Words are, To preach up chiefly what CHRIST himself laid the chiefest Stress upon (and whether this was not moral Vertue, let every one judge from his Discourses) must certainly, in the Opinion of all sober Men, be called truly and properly, and in the best Sense preaching of CHRIST.—The Ambiguity of Expression here may be design'd, as in some other Parts of this Author's Performance, for an Evasion. However, it shews us the little Regard he has for Faith and Repentance, or indeed for the Honour of CHRIST, that he has so soon lost the Impression of these evangelical Words, and instantly returns again to his beloved Morality: and he visibly puts Contempt on CHRIST, by representing him as laying the chiefest Stress on moral Vertue, in his Preaching. Which I apprehend may be easily disproved. It is granted, Christ did preach up moral Vertue, rightly understood. As he came not to destroy, but to fulfill the Law, so he saw fit to explain and inculcate it on his Hearers: he saw meet, for the detection of Hypocrites, and awakening of Sinners, as well as for the Direction of his Disciples moral Conduct, to preach the Law, or lay before them "the eternal Rules of Morality." Yet notwithstanding▪ it is Fact, that he began, continued and ended his Ministry with preaching the Gospel, and inculcating chiefly the Doctrines of Faith and Repentance. Christ began his publick Ministry on Earth with preaching up Faith and Repentance. See Ma • . 1. 15.—The great and 〈◊◊〉 〈◊〉 by Christ, were made 〈◊◊〉 〈◊〉 and 〈◊◊〉 Name.—The miraculous Cures Christ wrought, are not ascribed to Men's moral Vertue, but to their Faith. It was a Word often used by Christ, Thy FAITH hath saved thee: Or, Thy FAITH hath made thee Whole.—These wonderful Works were emblematical of the Wonders of recovering and renewing Grace wrought on the Souls of Men; brought about by Faith & Repentance instrumentally, as the Means in Christ's Hand to effect the spiritual Cure, without which there can be no Hope of Salvation. By Grace ye are saved thro' Faith, this is the practical Language of Christ's Miracles. Christ preached Faith, when he said, Ye believe in God, Believe also in me. Joh. 14. 1.—The Parables of Christ were evidently calculated chiefly to recommend Faith: And if Christ in his Discourses laid the chief Stress on moral Vertue, there must then be a wide Difference of Meaning between his Discourses and his Parables; which it would be Profanity to imagine.—Christ also finished his personal Ministry with preaching Faith and Repentance.(Mar. 16. 16. &Luk. 24. 46, 47.) It may be added, he directed his Apostles, and in them all his Ministers in Succession for ever, to preach up Faith & Repentance; tho' not exclusively of good Works, as their proper Fruits, and the Evidences of their Sincerity.—It is strange therefore, with what Face this Author (or his elegant Writer) could assert, or so much as insinuate, that CHRIST laid the chief Stress on moral Vertue!—How inconsistent is this Hypothesis with Revelation, with Reason, and even with common Sense! Therefore to be detested by every one, that so much as pretends to Religion, or to found their Belief on the Doctrine of CHRIST in the Gospel.—Certainly the Apostles understood the Mind of CHRIST in this Case, better than our Author, or the Writer he so much glories in: And if we trace the sacred Records of their Preaching, together with their Epistles, we shall find these Holy Men, as they were moved by the holy Ghost, preaching chiefly Faith and Repentance, and not laying Stress on moral Vertue, otherwise than as resulting from these 〈◊〉 Principles.

〈◊〉 , this Gentleman has the Satisfaction to think, 〈◊◊〉 〈◊〉 Men must certainly approve of his Sentiments delivered in his Discourse: and possibly he is the more strengthen'd in his erroneous and unscriptural Way of Writing, by the Quotation he produces from that elegant Writer he speaks of. But I must assure him, I have not so learned CHRIST, as to treat his Person, Name, Offices, Miracles, and Preaching, with such dareing Marks of Contempt, or to detract from CHRIST the Glory of his Mission, Negociations, and Instructions, when here in the World.

Remarkable is the Confidence, with which our Author expresses his Sentiments, concerning what must certainly be called truly and properly, and in the best Sense Preaching of CHRIST, viz. the preaching up moral Vertue; & this to be understood, with a common Neglect of Faith in Christ, and the Righteousness which is of Faith: He doubtless intended this Observation as a Point of Doctrine, enforced by his own and his elegant Writer's Authority. He must mean it, I think, as an Instruction to others, as well as a Vindication of his Discourse. If only to take off the Objection laid against this, was his Design, he has strangely miss'd his Aim: For he has strongly confirmed it, by telling us, That preaching up moral Vertue, is truly and properly and in the best Sense preaching CHRIST.—But probably he design'd this for a standing Rule, to direct Ministers how to preach CHRIST, in the Properest and best Manner: And he might intend his Discourse to be a Model or Pattern for them to Copy after.—However, as I trust, there are few of the Ministers in these New-England Churches, led away from the Truth, to that Degree, as to e •• ertain their Hearers with such idle Speculations, and jejune Harangues on Morality: So I would hope, none of the Candidates for the Pulpit will receive his Arbitrary Dictates in his present Discourse. The moral Vertue our Author has discoursed of, is not that true Holiness, which CHRIST commends to us in the Gospel: but rather is like the Righteousness of the unbelieving Scribes and Pharis • es, on which our Lord did manifestly cast Contempt, and therefore could not lay the chiefest Stress upon it.—Paul testified both to the Jews and Greeks, Repentance toward God▪ and Faith 〈◊◊〉 〈◊〉 Jesus Christ. It was these Graces that Paul chiefly preach'd up, to which he was inspir'd; and moral Vertue, only as the Fruit and Evidence of those Graces.—Consistent with this, he determined not to know any Thing, save Jesus Christ and him crucified.

Upon the whole, whether our Author will look upon me among the Number of sober M • n or not, I cannot but bear my publick Testimony against this unjustifiable Discourse of his, which I have been remarking upon. And I can truly say, it is with much Grief of Mind, and as Matter of deep Humiliation of Soul in the Sight of God, that I find in this Author (and the Gentleman, whose Narrative I have taken some Notice of before; with some others that have lately been set up in the Ministry) corrupt Sentiments in Religion, and such Notions about Gospel-Doctrines, as must, I think, appear to the generality of sober Men to be of a really bad and dangerous Tendency, and of a Latitudinarian and unscriptural Aspect, tending to subvert the Gospel of the Grace of God; to destroy the Faith, once delivered to the Saints, and generally professed by Protestants, in these and other Parts of the reformed World; to pluck up the true Basis, and to pull down the whole Superstructure of the Religion of JESUS; to substitute Men's moral Attainments in the Room of the Righteousness of God, by Faith in Jesus Christ.—Indeed this Discourse I have taken thus under Consideration, seems calculated to suit the false Relish of Deists and Libertines, rather than to edify or gratify any truly sober sincere Christian. And as one that is not ashamed of the Gospel of Christ, I can't but own my self greatly ashamed and grieved, that any who bear the Character of sober Men, and have been trained up in the Principles of our holy Religion, by their being catechised and other Ways instructed therein, shou'd notwithstanding be so ignorant, as not to see, or so prejudiced and partial, as not to confess, the Absurdity and the blasphemous Tendency of such a Discourse, as this of our Author appears in my Eyes manifestly to be.

Accordingly my serious and hearty Wi • h for this Author and the 〈◊〉 of his Performances (this & others offered to publick View, is, That God may give them Repentance, to the acknowledgment of the Truth: even that Truth in Doctrine and Practice I am contending for, and labouring to defend, which is founded on the Mind of God revealed in the Scriptures of Truth; therefore not dependent on human Reasonings, much less on the crafty Insinuations of such as lie in wait to deceive; whose Delusions are always to be guarded against, whether we Eye them in their Intention, or their direct Tendency and necessary Consequences.—And as my sincere Aims have been and are, I trust, to plead for the Truth as it is in JESUS, and only testify against Error, I shall stand open to Light from any, who may give me a clearer Understanding in those Things of which I have treated, and produce better Arguments, supported by the Scripture. But I shall slight the Scoffs and Invectives of those whose main Talent and Genius▪ leads them mostly to banter and ridicule Things sacred and spiritual, and whose Endeavours are to overthrow the pure Religion of JESUS, as taught and professed in these Churches of our LORD JESUS CHRIST, by corrupt Tenets, and innovated Methods of Conduct, destructive of our Holy Profession and most valuable Privileges, and beyond Expression wounding to the South of the rising Generation.—And here I may subjoin, not unfitly or unseasonably, what the Apostle Paul writes to the Church of CHRIST in Thessalonic • , (2 Epist. 3. 6, 14.) Now we command you, Brethren, in the Name of our Lord Jesus Christ, that ye withdraw your selves from every Brother that walketh disorderly, and not after the Tradition ye received of us.—And if any Man obey not our Word by this Epistle, note that Man, and have no Company with him, that he may be ashamed.—The Application I leave.

I shall conclude this Essay with a remarkable Passage, not foreign to the Purpose of these Remarks, out of the Reverend and famous Mr. SHEPARD's Select Cases; which in the Contents is stiled, A sound Confutation of that heretical Arminian Tenet, That the Strength of Grace is to be got rather by Argumentation, than inward Communication and Influence arising from Union with Christ.—The Passage is this; As the old sinful Nature is communicated from Adam the first unto us, without any Argumentation: So the new Nature, which is the Seed, Foundation, and Plot of all Grace, is diffused into us by the second Adam, when we are united to him, without Argumentation; it is only by Divine Operation. —And he closes with this short, but comprehensive Prayer, The Lord leave not me, nor any Friend I have, to a naked Arminian Illumination and Perswasion.—AMEN.