Vindication of Divers Important Gospel Doctrines, Text (3 of 3)

Vindication of Divers Important Gospel Doctrines · Text (3 of 3)

p. 79I 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 p. 80them 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 p. 81Sentiments 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 p. 82discover 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 p. 83of 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 p. 84the 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 p. 85Faith, 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 p. 86Men 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 p. 87aptly 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, p. 88as 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, p. 89as 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 p. 90came 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 p. 91all 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: p. 92And 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 p. 93other 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 p. 94Doctrines 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 p. 95Preachers 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!John 3:162 Cor 7:10

p. 96But 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 p. 97and Contempt upon him: it truly reflects Dishonour upon the Son of God, and upon the whole Scheme of Redemption p. 98by him; and so upon the Wisdom of God in a Mystery, even the hidden Wisdom which God ordained before the World unto p. 99our 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 p. 100this 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 p. 101justified 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 p. 102that 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 … p. 103it 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.

p. 104I 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 p. 105it 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 p. 106to 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 p. 107from 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 p. 108in 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 p. 109and 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 p. 110Charge 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 p. 111of 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 p. 112to 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 p. 113he) 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 p. 114they 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, p. 115nothing 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 … p. 116had 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 p. 117Cures 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 p. 118delivered 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 p. 119these 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, p. 120to 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.

FINIS.

End of the text · Samuel Niles, Vindication of Divers Important Gospel Doctrines (1752)