Vindication of Divers Important Gospel Doctrines, Text (1 of 3)

Vindication of Divers Important Gospel Doctrines · Text (1 of 3)

A VINDICATION Of divers important Gospel-Doctrines, with the Preachers and Professors of them; Essayed in the Way of Remarks upon a Discourse (delivered Sermon-wise, and published, on ISAIAH 64. 6.) Intitled, The Absurdity and Blasphemy of depreciating moral Vertue.

IT is a memorable Observation, which some of our venerable Fathers in New-England once made by Way of Lamentation, very applicable to the present Day; viz. It was one of the Songs (as the Jewish Masters tell us) in the Feast of Tabernacles▪—Blessed be our Youth, which have not made our old Men ashamed. But alas! we that are old Men, must confess ourselves ashamed, when we see how our Youth have expressed and behaved themselves; and with what Scoffs they have assaulted the Order of the Gospe… in some Things lately published & scattered about the Country. Now if in their Day Scoffers being found assaulting the Order of the Gospel was to them Matter of Lamentation, how much more lamentable is it, that there are to be found in our Day Scoffers among our Youths, scoffing at and assaulting even the Doctrines of the Gospel, and some of the most p. 2important Points of Gospel-Truths, treating them with Ridicule, in Discourses printed and scattered about the Country! I am sorry to say it, I think we have a flagrant Instance in the Discourse (not to say Sermon) now to come under our Examination: Where it is very obvious, sundry great Doctrines of the Gospel are exploded and hissed at, the Characters of eminent Men, who have espoused them, are aspersed and contemptuously treated, and as I apprehend, some dangerous Errors asserted, in such a confident Manner, as if we were to be insulted or flouted out of our religious Principles;—as if truly these Churches in New-England had from the Beginning been settled on a wrong Bottom (so have their Religion still to seek) and as if this our Author must be the very Man to open our Eyes and illuminate the Country! Indeed if this Gentleman, or any others, were capable of giving us better Light into divine T…ths upon Scripture-Authority, I hope none of us would appear so prejudiced in Favour of our own private Sentiments, or of the commonly received Opinions in Religion, as to shut our Eyes against it, or wilfully reject it: But I must freely say, I have little Expectation of that, from One whose first Attempt seems calculated to darken Counsel by Words without true Knowledge, and scatter Darkness rather tha… Light; and tends to obscure, yea even to subvert the Gospel, rather than to establish and explain it; particularly in regard that the main and most essential End of Christ's coming into the World, viz. to make Expiation for Sin, and bring in everlasting Righteousness, is in Effect denied, by an abusive Representation of the grand Design of Christ'… mediatorial Undertaking; as will be seen … its proper Place, in the Course of these Remarks.

It is not without much Reluctanc… I have … in this Affair, having waited some Time … h…p…s to hear of its being undertaken by some better …: but none appearing (that I was apprized …, … I had almost finished what I at first intended) to plead the Cause of Christ publickly against what carries a threatning Aspect, if suffered p. 3to pass without Co…troul; therefore with a View to serve the Interest of Christianity in these Churches, and particularly in the Society under my more immediate pastoral Care, by guarding it against the Infection of wild and dangerous Tenets▪ brought so near our Doors, I have thought it my Duty, to set upon a faithful Examination of the Author's Performance referred to.—In doing of which, depending upon divine Grace thro' Christ for Direction and Help, I have resolved to contend earnestly, tho' withal I hope scripturally, for the Faith once delivered to the Saints; even that Faith, which the Churches of the Saints in NEW-ENGLAND have been in the Possession and Profession of, now to the third Generation down from our renowned Ancestors, whom Christ in a distinguishing Manner honoured and made to be the happy Instruments of peopling this Wilderness, of settling Churches here in the true Faith and Order of the Gospel, and in Christian Fellowship together, and of erecting a College, when weak and in an Infant-State, for the educating of Youth in sound Principles and good Literature; that by the Smiles of Heaven on their Endeavours, there might come forth a Succession of learned and godly Ministers, furnished and disposed to feed and lead the Generations rising up after them in the Ways of Truth, both in Doctrine and Worship, in Discipline and in Manners.—And shall we their Posterity, after all the Goodness of God so remarkably experienced for a Series of near a Century and half, give up that Cause, which is not so much our own as it is Christ's?—Surely, if it be given up, whether by Indolency or Treachery, we shall in that Case be justly look'd upon by the Eye of a jealous God, as shamefully degenerated, however noble and right a Seed we sprang from.—To prevent so dreadful a Consequence, I would contribute my best Endeavours; particularly in the present Essay, by way of Remarks (as before hinted) on the Discourse now in View.

In the Prosecution of which Purpose, I shall—

p. 41. Consider the Words of the Text, as they stand connected with the Context; and likewise compare them with parallel Passages of Scripture, both in the old Testament and New.

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

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

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

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

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

H…re, to be distinct,

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

The Text is that Clause in ISAIAH 64. 6.—All our Righteousnesses are as filthy Rags.—Our Author, after running thro' more … four Pages by Way of Introduction p. 5(on several Passages of which I shall take Occasion to make some Remarks, as they may properly fall in under one or other of▪ the Heads propos'd to Consideration) at length comes to his Text; which I shall first give you his Construction of in his own Words, with some Remarks upon it; and then offer my Sentiments upon it, back'd with some Arguments, both from Reason and Revelation.

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

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

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

Now he tells us,—The common Notion of them is, that the Prophet is here giving a just and literal Description of the Righteousness of the Best; while he is only confessing and lamenting the aggravated Sins of p. 6the worst of Men.—This his Representation of the Case seems exceptionable enough in both its Parts, as to the Manner of Expression at least: however, I shall not stand to criticize upon Language, or be nice about Words. He further amplifies in stating the Notion commonly received: But miserably misses it, when he says, The best Righteousness has been generally spoken of, as no better a Qualification,—than filtby Rags. —As I shall have Occasion to shew afterwards.

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

But I doubt, our Author has sadly missed his Aim,—and instead of delivering his Text from a false Gloss, and horrid Abuse, has indeed rather put one upon it himself: as, I am perswaded, will appear in the Sequel of these Remarks.—Whereas this Gentleman has taken Pains to blacken the Character of the Jews, and set it in the most odious Light; I think this injuriously done, and but very little to the Purpose.—That the Jewish Nation, at the Time of Isaiah's Prophecy, had too generally fallen into a State of wosul Degeneracy, I con…ess, is sufficiently evident from Scripture: But that they were so universally ab…d…ned to such a Degree of Immorality and Wickedness, p. 7as they are represented by our Author, I believe wants Proof; and so does his Assertion, that if they had really been a righteous People, their Righteousness would not have been as filthy Rags,—and that the sacred Writer suggests no such Thing. With as much of an Air of Infallibility as this Gentleman here delivers his Opinion, it may possibly before we have done with him, appear, he is under a very gross Mistake; and the Charge of puting a "false Gloss and horrid Abuse on the Text," returns on his own Head

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

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

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

2. That the Church of God, under all it's Vicissitudes and Revolutions, in the several Periods of Time, whether under the Patriarchal, or Mosaical, or Christian Constituon, hath always had in it a Number of true Believers in God and in the Messiah.—Even in the darkest and most degenerate Age, there always has been a Remnant according to the Election of Grace, who were Fellow-Citizens with the Saints and of the Houshold of God; tho' sometimes it has been but a small Remnant, and like the Grape-gleanings of the Vintage, as it were one of a City and two of a Tribe: Nevertheless, God, who despises not the Day of small Things, has still owned them for his People, and not forsaken p. 8them.—The Name of the Church ever has been▪ and eve… will be that, JEHOVAH S…AMMAH, The Lord is there.—Which is a Consideration, sufficient, I think, to take off the Odium cast on the People of the Jews, by our Author, when he represents them as being in Isaiah's Day the worst of Men, and universally so; or else, he says, their Righteousnesses would not have had the odious Character of filthy Rags applied to them:—whereas, it is evident, the Confession in this Text is the Church's Confession, and this the only Church God had then in the World,—which, as corrupt as the Times may be supposed to have been, yet were called the holy People, the redeemed of the Lord, a City not forsaken, Isai. 62. 12.—Certainly, there was a Number of precious Saints of the most High, then among the Jews; and if so, this destroys the Author's Hypothesis concerning that People, that they were at this Time an abandoned People, utterly destitute of true Righteousness, yea, as the worst of Men, given up to the most detestable Immoralities, and that the whole Design of the sacred Writer is to shew that they had no real true Righteousness.—But to proceed, let it be considered,

3. That under the Church's legal and typical Administration, God put his Prophets, in the Times of their Prophe…ying, into a double Capacity and Trust, wherein they were eminent Types of the great Mediator between God and Men, the Man Christ Jesus, who both mediates with God for his People, and with his People for God. Thus were the Prophets appointed to be God's Mouth to his People, Jer. 15. 19. Thou shalt be my Mouth: and as such they came to the People in the Name of God, under his Authority, and under a like Promise as that made to Moses, Exod. 4. 12. Go, and I will be with thy Mouth, and teach thee what thou shalt say.—They were also the People's Mouth unto God, in a Manner as Aaron was Spokes-man to Moses, ibid. v. 16.—Now under this publick Character we are to consider the Prophet Isaiah, making the Confession in the Text, All our Righteousnesses p. 9are as fil…y Rags. The Prophet here is the Church's Mouth in Prayer; or the Church is by the Prophet offering up her Prayer to God in Faith: petitioning for divine Help against her Adversaries.—It is the Church, I say, that makes this Prayer by the Mouth of the Prophet; and even then the only true Church of God, wherein it must in Reason be supposed, there were others besides the Prophet, and perhaps many, sincere in their Addresses to the Throne of Grace for Salvation in a Time of Need: it was the Prayer of the Upright, the Prayer of Faith; at least, on the Part of the Prophet and many others. Their Petition is urged and enforced by a variety of Pleas, particularly from the Consideration of what God had already done for his People; and they proceed, in the lively Actings of Faith, to express their Acquiescence in God's Promises, not only with Regard to what temporal Good he might in Mercy bestow upon them, but also to the inconceivable Glory he had in Store, prepared for them that wait for him, (v. 4th of the Context) or as the Apostle expounds it, prepared for them that love him. (1 Cor. 29)—Then the Church goes on (v. 5.) to a farther Expression of her Faith, with Regard to the Constancy of God's Mercy—Thou meet…st, or as it may be read, Thou ownest and acceptest, him that rejoyceth and worketh Righteousness, i. e. the same as before described, such as wait for God, or love him; who delight themselves in the Lord, and delight in keeping his Commandments; who rejoyce not in Iniquity, but rejoyce in the Truth, and rejoyce in Hope, while through Faith they are enabled to work Righteousness; who experiencing the Joy … Faith, have Confidence toward God,—that they shall be saved; as the Church speaks in the Close of this 5th Verse. Nevertheless the Church, as became her, makes a humble Confession of her own Unworthiness, (v. 6.) But we are all as an unclean Thing—How pertinent, seasonable and fit a Confession was this from the Church, when supplicating for Mercy and Grace to help her, when acknowledging former Merci…s, and when acting Faith and Hope in the p. 10Promise for further Mercies? On such an Occasion, how meet and becoming was it in the Church and People of God, thus to humble themselves in his Sight, under a Sense of their Uncleanness; and consequently their Unworthiness of the Blessings received or asked at the Hands of a holy God, who knew what sinful Creatures they were? And I would add, that the purest Church that ever was upon Earth, ought and might with the greatest Propriety, even in her purest Times, since Adam's Fall, as an indispensable Duty, confess with Lamentation in the Language of the Church here, We are all as an unclean Thing.—Now if the Fountain be unclean, no Wonder if the Streams are so too. For who can bring a clean Thing out of an unclean? Not one.—How fitly therefore does the Church, conscious of the Imperfections & Corruptions with which the best of her Performances, whether Ceremonial or Moral, were stained, subjoin this further Confession—And all our Righteousnesses are as filthy Rags! A Confession, which the purest Church on Earth may make, with Reference to their purest Righteousnesses, I think, without incurring the Imputation of Absurdity and Blasphemy, in depreciating moral Virtue, with which this Author reproaches such a Construction of the Text; which I think, none da… deny, except it be such as agree with our Author, who seems to place his whole Dependance on Morality; as will more fully appear, I presume, from the most candid Examination of his Discourse refer'd to.

By our Righteousnesses, we are to understand Works of Righteousness which we have done. The Expression is not to be construed as including that Righteousness which is ours by Imputation, and is the Righteousness of Christ subjectively, described by the Apostle, The Righteousness which is of God by Faith: But it means that Righteousness which is ours by Inherence; yet, as One faith, It does no… mean Righteousness simply considered in the Abstract, but considered in its Subjects;—Creatures morally imperfect, all whose Qualities consequently are p. 11so too: Nor does it mean the Principle of Righteousness as infused into Believers by the Holy Spirit, but the Exercise of it, or Works of Righteousness as done by us; and it respects all our own personal Acts of Obedience to God's Commandments, whether respecting Rituals or Morals,—yea, even Gospel-Duties of Faith and Repentance, considered as Actions performed by us.—All our Righteousnesses, the Church confesses, are as filthy Rags. They are so in the Eye of the Law and Justice of God, as considered in themselves, separately from the Righteousness of Christ, which through Grace is imputed to Believers, and in Vertue of which their sincere (tho' imperfect) Duties are acceptable to God.—All our Righteousnesses, viewed as they really be in themselves, in Point of Conformity to the Law of God, are very defective, and in regard of intermixing Sins are much polluted.—The Church's Complaint in the preceeding Words was, We are all as a… unclean Thing;—alluding possibly to the Cry of the Leper under the Ceremonial Law, Unclean, Unclean! (Lev. 13. 45.) And then they further take Shame to themselves, from a Sense of their having nothing of their own that did or could hide their spiritual Nakedness and Uncleanness: Their very Righteousnesses themselves being all but as Rags, yea as filthy Rags. They may be called Rags, as they were so deficient, that they would by no Means serve for a Covering to hide the Shame of their spiritual Nakedness and Uncleanness; scarce so well as the Aprons of Fig-Leaves, …hat Adam and Eve se…ed together, to cover the Shame of their bodily Nakedness. And they may be called filthy Rags in this Respect, that if Men essayed to cover themselves with their own Righteousnesses, as these were so stained with Mixtures of Sin, they would rather increase their spiritual Uncleanness; at least, the applying them to such a Use, and trusting in them for a Cover to their Uncleanness, would but so much the more contaminate or pollute them in the Sight of a holy God, who is always jealous for the Honour of his Grace, and for the Glory of p. 12the Redeem…r, in whom only …e maketh us accepted, and maketh us beautiful thro' his Comeliness put upon us: For it is written in the Prophet, By his Knowledge shall my righteous Serv…nt justify many.—And again, Surely shall one say, In the Lord have I Righteousness and Strength: Even to Him shall Men come—And in the Lord shall all the Seed of Israel be justified and shall glory—And so the Apostle, By the Obedience of One shall many be made righteous.—Even as David also describeth the Blessedness of the Man, to whom God imputeth Righteousness without Works,—saying, Blessed are they whose Iniquities are forgiven, and whose Sins are covered, i. e. hid from the Eye of vindictive Justice;—Not by the poor thin Webb of their own inherent Righteousness, but by the rich Robe of Christ's Righteousness, imputed and received by Faith.—Hence all our Righteousnesses may be said to be as filthy Rags (a most apt and pertinent Comparison) as it stands in Relation to the grand Affair of our Justification before God. Accordingly the Apostle Paul teaches us to reject all Pretences to Justification in God's Sight by our moral Virtues, or personal Righteousnesses of any Kind; all which he excludeth from being the Matter or Ground of our Justification, when he represents every Mouth stopped by what the Law faith, and all the World as become guilty before God; and hence draws that Conclusion, Therefore by the Deeds of the Law there shall no Flesh be justified in his Sight; for by the Law is the Knowledge of Sin, Rom. 3. 19, 20. And then to shew us what it is, that is the true Ground or Matter of our Justification, and how it is to be obtained by us, he adds in the next Verses,—But now the Righteousness of God without the Law is manifested; being witnessed by the Law and the Prophets: even the Righteousness of God, which is by Faith of Jesus Christ, unto all, and upon all them that believe:—being justified freely by his Grace, through the Redemption that is in Christ Jesus,—thro' Faith in his Blood.—Therefore we conclude, that a Man is justified by Faith without the Deeds of the Law. So Chap. 5. 1.—Being justified by Faith, we have Peace with God through p. 13our Lord Jesus Christ.—It follows, v. …. Much more then being justified by his Blood, we shall be saved from Wrath through him.—And v. 17. For if by one Man's Offenc… Death reigned by One, much more they which receive abundance of Grace, and of the Gift of Righteousness, shall reign in Life by One, Jesus Christ. The plain Scope of the Apostle is to shew, that the whole and sole Matter of our Justification before God, or our only justifying Righteousness in his Sight, is the Righteousness of Christ, graciously given to us in a Way of Imputation, and received by Faith alone. Hence he calls it the the Gift, the Gift by Grace, which is by one Man,—the free Gift unto Justification, even Justification of Life.—Surely, this Justification is wholly of Grace, and not of Works. It's true, we are said to be justified through Faith, which is an operative Principle; but then it in thro' Faith as uniting us to Christ, and receiving the Atonement; not as working Righteousness, and producing good Works, but as receiving the Gift of Righteousness which is by one Man, Christ Jesus. It is by the Obedience of One, that many are made Righteous▪ It is the Righteousness of One, which is upon all them which believe; and they believe thro' Grace; to them it is given to believe: By Grace ye are saved thro' Faith, and that not of your selves; it is the Gift of God: Not of Works, le…t any Man should boast.—So then it is not of him that willeth, no… of him that runneth; but of God that sheweth Mercy, and that in his infinite Grace, imputeth Righteousness without Works.—What are our best Works, if tried by the Law, which is holy & just, but such as cannot, shall not profit us, in Regard of Justification before God? Surely in compare with that Righteousness which the Law demands▪ All our Righteousnesses are but as filthy Rags.—They are such in compare with the Righteousness of Christ, who was holy, harmless, undefiled;—his Obedience was perfect and spotless, his Blood pure and untainted with Sin: whereas, Corruption cleaves to us, and to our best Performances; so that all our Righteousnesses, compared with Christ's Righteousness, deserve no better Character p. 14than this odious one in the Text.—Nay, in compare with the Righteousness of the Saints in Glory, the Righteousnesses of the best Men upon Earth, are but as filthy Rags.

This may suffice for the Illustration of the Text. I would now proceed something further, in viewing the Context.—That it was the Church, and the only one that God had in the World at that Day, which made the humble Confession, we have been considering, may be demonstrated from the repeated Expressions of their Faith in God; not only in Passages preceeding the Text, but in several that follow it, v. 8 & 9. But now, O Lord, thou art our Father: we are the Clay, and thou our Potter, and we are all the Work of thy Hand.—Behold, see, we beseech thee, we are all thy People.—The Prophet here appears plainly addressing the Throne of Grace with a Prayer of Faith, in the Name and Behalf of the Church of God: Nor can it be suppos'd in Reason, but that there was a Remnant of faithful ones at that Day, if we consider that memorable Instance in the Time of Elijah, the Prophet, when the Ten Tribes had revolted to such a Degree, that he made Intercession to God against Israel, and complained as if he were left alone, in the true Worship and Fear of God: But what said the Answer of God unto him? I have reserved to my self sevenThousand Men, who have not bowed the Knee to Baal. (Compare 1 Kin. 19.& Rom. 11.) Now if there was such a Remnant according to the Election of Grace, in that Day of extream Degeneracy in Israel, when they had forsaken God's Covenant, thrown down his Altars, and killed his Prophets, insomuch that Elijah tho't he was the only Man left to serve God; we may reasonably conclude then, That in the Tribe of Judah, who had never been so wholly given to Idolatry, but had the Worship of God always in some Degree kept up among them, there was at least a proportionable Number of sincere Worshippers of God still remaining in this Tribe, and in Isaiah's Time many such among this People; tho' represented by our Author, as an abandoned p. 15People, the "worst of Men; wholly given up to the most detestable Wickedness."—But that this is an abusive and injurious Representation, besides what has been already said, I might argue from the Date of Isaiah's Prophecy; the latter Part of which (including the disputed Text) being in the Reign of Hezekiah King of Judah, a pious Prince and a great Reformer; when the good Knowledge of the Lord spread greatly in the Land, and God very signally revived his Work, insomuch that divers even of the other Tribes, not included within Hezekiah's Dominions, we are told, humbled themselves, and came to Jerusalem to keep the Passover, and to see… the Lord God of their Fathers; also in Judah the Hand of God was to give them one Heart to do the Commandment of the King, and of the Princes by the Word of the Lord. (2 Chron. 30. 11, 12.)—And tho' in this good King's Reign, Isaiah prophesied of the Babylonian Captivity, yet we read, Then Hezekiah said to Isaiah, Good is the Word of the Lord which thou hast spoken: He said moreover, For there shall be Peace and Truth in my Days. (Isaiah 39. 8.)—And the Prophet's next Message, in the following Chapter, begins with Words of Consolation, Comfort ye, Comfort ye my People, saith the Lord, speak ye comfortably to Jerusalem, &c.

I have insisted the longer on these Things, to shew, That our Author's Discourse was laid on a wrong Foundation; and, I think, has neither Scripture nor Reason to support the Representation therein made of the Jews, as a wholly abandoned People, at the Time when Isaiah made that Confession in the Text, All our Righteousnesses are as filthy Rags: as also by Consequence to shew, this Character, odious as it is, is justly applicable to the Righteousnesses of the very best of Men, in the Respects which have been mentioned; since, in some such Respects, even the holy Prophet, and godly Hezekiah, and others of the Faithful, in whose Name he spake, did apply this Character to their own Righteousnesses. Upon the whole, I would add,—Was not the Confession in the Text dictated by the holy Spirit, and put into the Prophet's Mouth, by divine p. 16Inspiration, for the Church's Use? What Presumption then must it be in any, to find Fault with the Manner of Expression? or with that Construction of it, which supposes it adapted for the Church's Use; not excluding the best of Men from the Use of it? Would to God, there were found among us, even among us, many more, than its to be feared there are, spirited humbly to make this Confession in the Text; and like the Church on this Occasion, drawn off from Dependance on their moral Vertues; and brought to place their whole Confidence in Christ's Righteousness: yet, while renouncing their own Righteousness in the Affair of Justification, not at all abating of their Care to maintain good Works, but still diligently following every good Work, strictly and constantly attending every Duty, whether religious or civil, personal or relative!

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

In the next Place, Let us take a View of Job's Example, a Man perfect and upright, beyond all in his Day, yet how full is he of Language equivalent to the Confession in the Text? Job 9. 2, 3. How should Man be just with God? (or before God) If he will contend with him, he cannot answer him one of a Thousand. v.15. Whom, though I were righteous, yet would I not answer, but I would make Supplication to my Judge. v. 20. If I justify my self, my own Mouth shall condemn me. v. 30—32. If I wash my self with Snow-Water, and make my Hands never so clean, yet shalt thou plunge me in the Ditch, and mine own Cloaths shall abhor me. For he is not a Man, that I should answer him, and we should come together in Judgment. So Chap. 10. 15. If I be righteous, yet will I not lift up my Head. Chap. 13. 23. How many are mine Iniquities & Sins? Make me to know my Transgression and my Sins. Chap. 14. 4. Who can bring a clean Thing out of an unclean? not one.—Tho' Job in his Conferences often pleads his Integrity, in Opposition to the Censures of his uncharitable Friends; yet in his Addresses to God, his usual Manner was to humble himself thus, and renounce all Confidence in his own Righteousness. And tho' sometimes in an Hour of Temptation, the good Man fell into some Expressions too impatient p. 19patient and arrogant, and discovering the Remains of a Self-righteous Spirit in him; yet when recovered out of those ill Frames, and brought to himself, he returns to his Self-judging and Self-humbling Language. Chap 40. 3, 4, 5. Then Job answered the Lord, and said, Behold I am vile! what shall I answer thee? I will lay my Hand upon my Mouth; once have I spoken, but I will not answer: yea, twice, but I will proceed no further. He here retracts (makes his Recantation) and calls back the querulous and vain glorious Expressions, that had dropt from him, when he spake unadvisedly with his Lips, by way of faulting of God, and exalting himself, and setting forth his own Righteousness.—God's Reply to him shews, that this Kind of Language was what Job had his Eye to. v. 7, 8. Gird up thy Loins now like a Man: I will demand of thee; and declare thou unto me. Wilt thou also disannul my Judgment? Wilt thou condemn me, that thou mayst be righteous?—And upon the whole, we find Job most intirely submitting to the Righteousness of God, and no longer daring to use any such Expression as might look as if he were going about to establish has own Righteousness. When Job answered the Lord, he concluded with saying, I have heard of thee by the hearing of the Ear, but now mine Eye …eeth thee; wherefore I abhor my self, and repent in Dust and Ashes.—What can this mean less than confessing that all his Righteousness was as filthy Rags?

So Job's Friends, tho' they did not always speak the Thing that is right, yet are judged to have been good Men, and in their Speeches discover much of a humble Spirit towards God, even while passing mistaken Censures upon Job. Thus Eliphaz speaks, Chap. 15. 14,—16. What is Man, that he should be clean? and he which is born of a Woman, that he should be righteous? Behold, he putteth no Trust in his Saints; yea, the Heavens are not clean in his Sight: How much more abominable and filthy is Man, which drinketh Iniquity like Water! So Bildad says, Chap. 25, 4. How then can Man be justified with God? or how can he be clean, that is born of a Woman: Behold even to the Moon, p. 20and it shineth not; yea, the Stars are not pure in his Sight: How much less Man, that is a Worm; and the Son of Man, that is a Worm! (v. 5,6.)—What is this, in true Construction, but pronouncing all our Righteousnesses to be as filthy Rags!

What short of this do Abraham's Words import? Gen. 18. 27. Behold now I have taken upon me to speak unto the Lord, which am but Dust and Ashes!—Dust by Nature, and Ashes by Corruption (as some have glossed on the Place) such was the humble Sense that Abraham had of himself, and of his own Righteousness: but if Abraham were justified by Works, he had whereof to glory.—So Jacob, tho' he could plead his Righteousness, as answering for him, respecting his Dealings with Laban, yet when he has to do with GOD, he confesses himself less than the least of all his Mercies. (Gen. 32. 10.) And how then must his own Righteousness appear in his Eyes? Even as filthy Rags.—In like manner David, the Man after God's own Heart, tho' he could appeal to the supream Judge, in the Controversy between him and his Adversaries, and rely on God's Faithfulness to answer him in that Case, yet he saw at the same Time such Failures staining all his Righteousness in the Eyes of a Heart-searching God, and consequently such Grounds of God's entering into an angry Controversy with him, in which he could never stand, that he earnestly deprecates it. Psal. 143. 2. Enter not into Judgment with thy Servant; for in thy Sight shall no Man living be justified. And again, Psal. 130. 3. If thou, Lord, shouldst mark Iniquity, O Lord, who shal… stand! The Reason of this is suggested by Solomon in his Prayer, 2 Chron. 6. 36. For there is no Man which sinneth not. Which Consideration was doubtless one Motive to his using that Expression (v. 18.) But will God in very Deed dwell with Men on the Earth! Even good Men, the Saints in the Earth, tho' excellent comparatively with others, yet by Reason of Sin, that dwelleth in them, that often breaketh out, and taints all their Righteousnesses, have just Occasion to be astonished at God's Condescension in dwelling with p. 21them.—What but a Sense of his moral Imperfections, as well as intellectual, drew that Confession from Agur? Prov. 30. 2. Surely I am more brutish than any Man, and have not the understanding of a Man! Far from being pure in his own Eyes, or from not thinking his own Righteousness to be as filthy Rags.—Again, what but a Sense of his Sinfulness and the Imperfection of his own Righteousness put John the Baptist in such humble Confusion, when Jesus came to be baptized of him, and made him confess and wonder, saying, I have need to be baptized of thee, and comest thou to me! Mat. 3. 14.—Again, had not the Apostle Peter some such humbling View of his Case, when he fell down at Jesus Knees, saying, Depart from me, for I am a sinful Man, O Lord! Luk. 5. 8.—Tho' as to the first Part of his Speech, it may be said of him, as on another Occasion, he spake this, not knowing what …e said; for he was astonished at the Miracle he saw: yet it's evident, he had at the same Time a very striking View and humbling Sense of his Sinfulness, which made him appear in his own Eyes very vile, and unworthy that Christ should honour him with his Presence. What then must be his Apprehensions of his own Righteousness?—And may we not well think the same View of himself was the Reason of Moses's Conduct, when God appeared to him in the burning Bush, of which we read, Exod. 3. 6. And Moses hid his Face; for he was afraid to look upon God. The practical Language of this is like that of Job, Behold I am vile; and that of Isaiah, Wo is me, for I am undone. He doubtless conceived of himself appearing in a dirty Hue (morally speaking) and utterly unworthy to approach the Presence of a holy God. He looked, in his own Apprehension, like one in filthy Rags; even like the high Priest we read of, Ze…h. 3. 3. Now Joshua was cloathed with filthy Garment…, and stood before the Angel. This Case was indeed typical, and Joshua's filthy Garments may be considered as emblematical of the fordid Figure or …pp…arance, that the Saints themselves and their Righteousnesses, if viewed in the Glass of the Law, p. 22must make before a holy God. Joshua's having his filthy Garments taken away, and Change of Raiment given him, typically represents the Need there is of our having the filthy Rags of our own Righteousness put away from before the Eye of vindictive Justice; and shews us, that we can appear with Safety before a holy God, only as cloathed with Change of Raiment, the Garment given us, even the Righteousness which is of Faith.

Indeed our Author (Page 16.) pretends, that the personal Righteousness of the Saints is the fine Linnen, cl…n and white, spoken of by John, Rev. 19. 8. Now, tho' this were granted, yet if we consult the Context, it seems as if it were the Righteousness of Saints in their glorify'd State, who indeed walk with God in white, that is represented under this Similitude: and if the perfect Righteousness of the Saints in Light be represented as such a Robe of Glory, this doth not infer, that the imperfect Righteousness of Saints in the Earth, ought to have the … Resemblance applied to it. This surely will not bear the Comparison: For the best Garment of personal Righteousness on Earth need … be washed, and can only be made white in the Blood of the Lamb.—Without being washed with the Blood of Christ, and as considered in themselves, compared to the Law to which they should be conformable, all our Righteousnesses are as filthy Rags.—But the Righteousness of CHRIST is a spotless Robe: And this has generally been thought to be the white Raiment (spoken of Rev. 3. 18.) which our Saviour counsels us to buy of him. The only Cloathing sufficient to hide the Shame of our Nakedness, to hide the Nakedness of our moral Vertues, as well as to cover our Sins, is that best Robe, the Robe of Christ's Righteousness, which is upon all them that believe.—Agreable to this, the Apostle Paul, tells us, he counted all Things but Loss and Dung, that he might win Christ, and be found in him, not having his own Righteousness which is of the Law, but that which is through Faith of Christ, the Righteousness which is of God by Faith, Phil. 3. 8,9.—This is the fine Linn…n, clean p. 23and white, with which Believers are arrayed, safe-guarded, and secured unto the Day of Judgment, and at last presented spotless unto God.—This is the Wedding-Garment, in which all shall appear, that will be approved Guests, when the Marriage of the Lamb is come.—They will all pursuant to the Doctrine taught by Christ, say from first to last, We are unprofitable Servants.—Their everlasting Song will be in such Strains as these, Worthy is the Lamb that was slain, who hath redeemed us to God by his Blood, who hath finished Transgression, made an End of Sin, and brought in an everlasting Righteousness. —They will eternally celebrate the Kindness and Love of God our Saviour, in some such Language as that of the Apostle, Tit. 3. 5,—7. Not by Works of Righteousness which we have done, but according to his Mercy …e saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his Grace, we should be Heirs according to the Hope of eternal Life.

To conclude this Head, we may observe, the Apostle having given us a Catalogue of many primit…e Saints, tells us,—These all died in Faith, Heb. 11. 13.—even as he had before remarked, Chap. 10. 38. The Just shall live by Faith,—in the Prophet's Words. Now it is of the very Nature of Faith to exclude boasting, and to renounce all Confidence in our own Righteousness.—Surely whether living or dying, we should make it our Concern, that we may be strong in Faith, giving Glory to God: yet it must be notic'd, where there is Faith unfeigned, this always purifieth the Heart, and influenceth to follow universal Holiness; and besure will not permit us to neglect the Duties of M…rality, or slight any of the social Vertues; for Faith worketh by Love, both towards God, and towards our Neighbour.—There is the Obedience of Faith, as well as the Dependance of Faith; and both are exemplified in the sound Believer.—Upon the whole, I must say, we under the Gospel have as little Foundation for boasting in our moral Attainments, as had the Jewish p. 24Church in the Days of the Prophets; and therefore should not be high-minded, but fear, tho' the God of all Grace has provided some better Things for us, than he did of old for them; fear, I say, left our superiour and singular Advantages should only serve to aggravate our Sins, in the Sight of that God, who is of purer Eyes than to behold Iniquity, tho' it were but the Iniquity of our holy Things, without Detestation, in whomsoever it be found. We should take heed, lest there be in any of us an evil Heart of Unbelief, in departing from the living God; and ought to fear, lest a Promise being left us of entring into his Rest, any of us should seem to come short of it. The Jewish Nation were at last broken off because of Unbelief; and we stand by Faith; we should therefore take Warning from their Sin and Ruin, and beware that we do not fall after the same Example of Unbelief.—And it is certain, that as the Jewish Church ever did, while standing by Faith, so the true Christian Church ever will, unite in this grand Article of Lamentation, and Self-abasing Confession before God, All our Righteousnesses are as filthy Rags.—I have stayed the longer upon the Head of producing parallel Texts of Scripture with the Text insisted on, to shew, that as holy Men of God spake & wrote their Sentiments on the Case under present Examination, by the Inspiration of the Holy Spirit, their united Testimony sufficiently proves, in what Sense we are to understand the Words, and are of sufficient Force to put our Author and all Gain-sayers to Silence.—Thus much for the first general Head.

It was proposed in the next Place,

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

In the Introduction to his Discourse, and elsewhere, this Gentleman exhibits very loud and bitter Complaints against certain Expositors, and others that join with them, p. 25as having wretchedly perverted & horribly abused his Text, All our Righteousnesses are as filthy Rags; and as having advanced many Opinions in Religion, which he insinuates to be of a very bad Nature and dangerous Tendency.

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

1. We are to consider who the Expositors and others are, that the Author had a View to in his Complaints and Censures.—Now this, I think, will sufficiently appear by the Description he has in Effect given of them, in remonstrating against many of their known Tenets, as well as their Opinion upon his Text. Tho' he has not, in several Instances, fairly stated those Doctrines of theirs, which he excepts against, but has represented them in Language designed, as it seems, to excite a Prejudice both against them and the Patrons and Abettors of them, in his less judicious and more unwary Readers: yet upon the whole, I think, he has left himself no Room for Evasion here, by pretending as tho' he had really no View to such Expositors and their Adherents; for it is apparent, that our Author's Eye was to such as held the Doctrines of personal Election, particular Redemption, original Sin, efficacious Grace, imputed Righteousness, Justification by Faith, the Saints final Perseverance,—and in a Word, God's Sovereignty in Man's Salvation.—All these Doctrines seem very plainly struck at, either directly or by Consequence, in his Discourse, and some of them treated with supercilious Disdain & Contempt.—In the general, he explodes them under the opp…brious Name of "Libertine Notions." P. 9, and he observes, that for the propagating them, viz. these p. 26Notions, No Passage perhaps in the Book of God has been more shamefully perverted, than this which he has chosen to discourse upon: The Words (says he) as they are commonly received, are a standing Refl…ction on all Virtue. Hence we may with the highest Reason conclude, our Author's Invectives are levelled against Protestant Expositors, and those in special of a Calvinistical Character and Per…wasion, and those that adhere to the like Principles, which the Ministers in New-England generally have done, and with plain scriptural Gospel Warrant.—It is therefore strange and very lamentable, that any should be found among us in these Churches and in the Ministry too, venting such Indignation and Scorn at a Notion of his Text (by his own Confession) commonly received; yea, denying, and even deriding, and bantering those great and important Scripture-Doctrines, which it has been made use of to support, (with many other parallel Texts, above cited to, under the foregoing Head) which were so dear to our pious Predecessors, and which have hitherto been so commonly received in the whole Protestant World; as appears particularly by the publick Confessions of Faith, and Catechisms, as well as other Writings they have left us as Memorials of their Belief, and for Helps to us to understand the Scriptures, and that our Faith may be fixed in the Doctrines contained in them. I think it no Trespass upon the Rules of Charity, to suppose our Author had some Reference to these, as they are commonly read and valued among us; and I look on the Assembly's Catechism in particular, as struck at in his Discourse, (and no Wonder, when he palpably denies it in some of its essential Points, and declares (by credible Information) against instructing his own, or other …ildren of his Charge therein) Besure the distinguishing Principles of it are plainly level'd against.—But I pray God, that this excellent Catechism may still be had in Esteem and Use among us, even to the latest Posterity, notwithstanding the Attempts made to disparage it. O that all were suitably disposed to honour such valu… Remains of our worthy Ancestors, and to p. 27remember them which have spoken to us the good Word of God, and to follow their Faith, considering the End of their Conversation.—But I come, as was proposed,

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

And then this Gentleman (Page 7.) in enumerating the particular Opinions (concerning Election, original Sin—) held by these Expositors and others, tells us, that for want of attending to the real Design and Drift of the Author, and to the whole current of Inspiration, as to the Point under Examination, it has come to pass that when they have met with this or the other historical Passage in Scripture, (several of which he alludes to) "they have rashly concluded," this and the other Doctrine to be founded on the Word of God.—Then he goes on to say, Thus stupified and bewildred with Sounds, without attending to the true Sense of Revelation, the pure and perfect Religion of Jesus—is in many Places turned into an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundless Recumbency; and in short, every p. 28Thing but what in Fact it is.—And he observes (Page 8.) The like Delusions, and by the same Means, have been introduced, in judging our spiritual Estate. Here he mentions several Instances, and particularly observes how some imagine, God has from all Eternity set his Love upon them —Others (says he) you will find amusing themselves, because they have the perfect Righteousness of Christ imputed to them. —And he speaks of their affected Sorrow and groaning for Sin, especially for the Sins of others they never had any Handin:—which looks like a sarcastical Sneer at those that bewail and lament their own and others Sins and indwelling Corruptions. Perhaps he has not considered that remarkable Text, Ezek. 9. 2, 4. He that was cloathed in Linnen, with the Writer's Inkborn by his Side,—was commanded to go through the midst of the City, through the midst of Jerusalem, and set a Mark upon the Foreheads of the Men that sigh and that cry for all the ABOMINATIONS, that be done in the midst thereof.—Our Author appears to be something upon his Guard here, and perhaps with a View to leaving open a Door for his Retreat, in Case his Discourse should meet with Opposition, has thrust in qualifying Clauses, or restraining Phrases, not only in his Account of the Delusions he instances in, but also in his Description of the commonly received Doctrines, by which (as hinted before) he has not a little misrepresented them. For it is evident, by the general run of his Discourse, and by some pointed Passages in particular, that what he strikes at, is the commonly received Notion (as he phrases it) respecting one Doctrine & another. And if he really meant not so, but had his Eye to some singular Enthusiastical Delusions, or Antinomian Dotages, I must say, then he has been but beating the Air, and in a great Degree been impertinent. Whereas doubtless he intended the Principles of Calvinists, and has by his soul Misrepresentations thrown a great deal of Dirt upon their Character.

Before he has passed very severe Censures on the commonly received Notion of his Text, and so constructively and obliquely p. 29on all the Expositors and others that embrace that Meaning of the Text. He seems so offended and incensed at what he calls "this modern Stile of filthy Rags, as applied to the Vertues of good Men," that every Page almost has Indications of his Displeasure at and Contempt for those who make this Application.—Thus he speaks (Page 18.)—Shall we call this, I say, filthy Rags?—God forbid! God forbid! Such a Thought should ever enter into our Hearts; and if thro' the Wickedness of them it should happen to steal in, let us look upon it as a greater Evil, and be more solicitous to cast it out, than if we were possessed with seven Devils. —It follows then, according to our Author,—where such a Tho't (upon his Text) has been already admitted by Expositors or others,—and he himself owns it is the Notion commonly received, This must be imputed to the Wickedness of their Hearts, unless a profound Ignorance may afford them some Excuse. And if any will still harbour such a Thought, especially after being instructed and warned by our Author, he declares them to be in a worse Case, than if they were possessed even with seven Devils.—And truly, according to this Gentleman's Discourse, if it be considered how many pernicious Doctrines and Delusions are so nearly connected with the common Notion of his Text, he must needs suppose us, to be in a worse Condition than the Gadarene we read of, Mark 5. who being asked What is thy Name? answered, My Name is Legion, for we are many.—Accordingly our Author (Page 23.) represents this Thought, and the Doctrines commonly connected with it, as the Fictions of weak or disordered Brains, every Article a down-right Affront to commonSense and doubtless referring to those who entertain the same, he there speaks of some who by a few Rabble-charming Sounds are converted into such fi…ry Bigots, as to be ready to die, in the Defence of Stupidity and Nonsense? Yea, even to kill—(and that for the Glory of God) all that are so heretical & graceless as not to renounce their Reason in Complaisance to their sovereign Dictates — p. 30These he describes as the happy Few, that have Sense enough, and da…e trust their own Faculties, so far as to judge themselves what is right.—That by no Arts how Sanctimonious soever, can ever be brought to believe, and (much less profess when they don't believe) Things repugnant to the first Principles of Reason.

Now these Encomiums are doubtless intended for such as join with him, in condemning the common Notion of his Text, and the other common Notions that usually bear it Company: but his foregoing Reflections are levelled against the Patrons and Abetters of the commonly received Construction of the Text, That our own Righteousnesses are as filthy Rags.—This was evidently his Design, by those Remarks of his, toward the close of the Head he is upon—Page 24.—But if this be Revelation and Grace, to vilify humane Nature, and disparage all our Improvements in divine Vertues,—so far, I say, as any take their Conceptions from such Corruptions of Christianity, they must necessarily be prejudiced against it. Thunder we ever so loud without previous Lightning, He that believeth not shall be damned, it will signify nothing; for they will be damned, before they will believe.—These closing Remarks sufficiently shew against whom his Invectives are multiplied▪ as the Promoters of Libertine Notions.—And he insinuates, that he himself (horrid to be spoken) will be damned before he will believe the Notion commonly received in these Matters.—Nor can this be wondered at, if it carries such a monstrous Guilt as he insinuates, by saying—Pa. 17.—Nor can this in Reason be tho't a common Reflection on the divine Being; because it is blaspheming of Him in his dearest Attributes.—So in another Place, Pa. 19, 20.—He represents the commonly received Notion of his Text, as bordering upon (if not being in Fact) the unpardonable Sin. His Words are,—Blaspheming the miraculous Powers of the Holy Ghost was formerly [why formerly? as if it were not also now]—called an unpardonable Sin; nor can any Reason be given (if it be done with equal Light p. 31and Malice) why reproaching his Fruits and Vertu…s▪ should be deemed less beinous, or meet with a less fatal Doom. Now, that our Author supposes these Expositors and others, who deem their own Righteousnesses, and the Righteousnesses of the best Men upon Earth, to be as filthy Rags, (in the Sense I have shewn above in the foregoing Part of these Remarks) which he interprets a reproaching the Fruits and Vertues of the Holy Spirit, are guilty of doing this against Light, if not with Malice, is very evident, from the gross Reflections he casts upon them, as having "shamefully perverted," as having "put a false Gloss and horrid Abuse on the Text, &c. Pa. 9, 10▪ But more clearly still from what he observes,—Pa. 22.—After all these recommending Characters (I say) of a truly good Man's own personal Righteousness, it would be too great a Reflection on your Understanding, to suppose, there is one Man that does not see the Injustice and Wickedness, the Impiety and Blasphemy, of caling this Righteousness filthy Rags. A great Complement verily this is to his Hearers Understanding: but a very base Reflection at the same Time, on the moral Character, as well as Understanding of all those learned & excellent Expositors and others, who have not, or do not abuse the Text, as I think he has done: this, it seems, has provoked him to a high Pitch of Resentment, so that he can scarce contain himself within any Bounds of Decency, or of common Modesty.—Therefore (to mention another Passage) he breaks out in that rude, abrupt Exclamation—Pa. 19—"The very same Things—(O shocking Thought!) that are commonly stiled filthy Rags"—By this he would express his Indignation and Amazement at the Stupidity and Impie…y of those old Protestants, and their Abettors and Followers, who have interpreted the Text, according …s what he calls the common Notion of it. "O shocking Thought!" as much as to say, O horrid Abuse of the sacred Text! the most stupid Nonsense! and equal Blasphemy … to indulge such a Thought, a greater Evil surely than if they were possessed with seven Devils! or in Virgil's Language, p. 32Monstram horrendum informe ingens cui Lumen ademptum! O the unparallel'd Blindness! the deep deformed tremendous monstrous Darkness, which attends these Expositors, and their Followers! that such a Thought ever entred into their Hearts, it was because there was no Light in them! This is the plain Import of our Author's Parenthesis, "(O shocking THOUGHT!)"—

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

p. 33But I now dismiss this, and pass to the next Thing in order.—Which is,

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

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

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

p. 34Our Author appears by his Title-Page, to imagine he has full Warrant for what he has done, from that Charge of the Apostle to Timothy, 1 Epist. 4. 11, 12.—These Things command and teach—Let no Man despise thy Youth—His putting these Words in the Fronti…piece of his Discourse, it seems, he expected would stop the Mouth of all Objectors; but I presume, the Parallel will by no Means hold between the Evangelist, and this our young Preacher; except perhaps in Point of Age.—Timothy was the Apostle's own Son in the Faith,—Chap. 1. 2. It's well for our Author if he be found deserving of that Character, and not rather an illegitimate Offspring, who concerning Faith has made Shipwreck,—as the Manner of some was even in the Apostle's Days, v. 19.—And if we consider the Words cited by him, in their Connection with what either goes before, or follows in the same Chapter, we shall possibly perceive they give no Countenance to our Author's petulant Censures and Reflections.—Let no Man despise thy Youth. It does not mean to flush the young Preacher with a vain-glorious Idea of his Authority, and to excite haughty Airs: but to impress him with a humble Sense of the peculiar Need he has to take Care, in such an Age of Life, so exposed to Vanity, Precipitancy, and the Disadvantages arising from want of Experience and Observation, le…t he should in his publick Ministration or private Conversation behave amiss, or manage imprudently, so as to give just Occasion to others to despise his Youth.—That Timothy might know how he ought to behave himself in the House of God, the Apostle being such an one as Paul the Aged, sends him particular Directions, Cautions and Warnings.—He reminds him, v. 1 of the Predictions of the Spirit (alluding as some think to Dan. 11. 3…, 39.) speaking expresly, that in the latter Times some shall depart from the Faith, giving …eed to seducing Spirits: The formidable Appearance of which predicted Event, seems too evident in our Day—Whilst some are so visibly fallen from the Truth, and others …ving …eed to Seducers. Alas! is it not too notorious to be denied, that with Respect to the p. 35Belief of the Truth, Gospel-Truth, or the Doctrine of Christ revealed in the holy Scriptures, there is a lamentable Defection in these Times (which in Regard of Error, as well as Vice, are indeed perilous Times,) particularly as I apprehend, in our Author's Discourse.—The Apostle, we may further observe, proceeds, v.6. to tell Timothy, inCase he duly put the Brethren, his christian Hearers, in Remembrance of what he himself had how been admonished of, and warned against, and if he nourished up himself and them in …ound Doctrine, such as Paul preached, and filled his Epistles with, and which the Scriptures lay so great Stress upon, that then he would approve himself a good Minister of Jesus Christ: but not else.—On the whole, I infer, That if young Ministers would avoid having their Youth despised, one of the best Methods they can take, and that on which their future Usefulness and Reputation, as good Ministers of Christ depend, is to look to it that they be not meer Teachers of the Law, or unskilful Preachers of Morality, but that they themselves, and others by their Means, be nourished up in the Words of Faith and sound Doctrine, established in the Faith, as it was once delivered to the Saints.—An another Expedient I may venture to suggest, as a good Preservative, to the young Minister in special, against being despised, is, in the Language of the same Apostle, Rom. 12. 3.—Not to think of himself more highly than be ought to think, but to think soberly, according as God hath dealt to every Man the Measure of Faith. It was then to be Timothy's Care, in his Conduct, to guard against every Thing that had a Tendency to blemish his Character, as a Christian and a Minister; which would sufficiently defend him from being despised, tho' but a Youth.

But to return,—The Expositors and others, tho' by our Author characterized as weak, inattentive, ignorant, or acting on more criminal Designs,—yet, for my Part, I can't conceive, what these Designs could be, unless they were the Designs of magnifying the Grace of GOD, of exalting the Redeemer, and of humbling vain Man.—These were their p. 36avowed Designs, and are consonant to the very Spirit and Scope of the Gospel-Doctrine, as is obvious from the whole Tenor of the sacred Writings: yet will our Author impute it to them as a Crime, or what they had a criminal Design in, that they did not with him cry up extravagantly the Dignity of human Nature, extol personal good Behaviour, or magnify their own and others moral Vertue, beyond all reasonable Bounds, and even set it up for their justifying Righteousness before God,—but rather on the contrary deplored the Weakness of the human Understanding, and the Depravity of the human Will,—and freely confessed their own Weakness and Sinfulness, and Unworthiness in themselves of the divine Favour and Acceptance: grounding this humble Sense of their lamentable Case on Scripture-Testimony, back'd by their own daily Experience, both which they found uniting to prove, That all their Righteousnesses were as filthy Rags! Or shall we suppose, that the great Disgust our Author has taken up against these Expositors, was from this,—That by the Construction they put on the Words of his Text, it gave Disturbance to the Pope and whole Conclave of Rome, whose Explication is so near of a Piece and the same Make with his. If then the criminal Designs, imputed to these Expositors, lay in their so interpreting the Scripture as they did, with a View the more effectually to oppose the Popish Heresy, and maintain the Protestant Cause, their pretended Crime is their Glory; and in this they may well triumph, rejoycing in God, that thro▪ Grace they have been enabled to bear a faithful and publick Testimony to the Truth, even as the Truth is in Jesus;—and not a few of them have by suffering Martyrdom, chearfully sealed their Doctrine with their very Blood.—Now, whatever the Author may, upon a serious and calm Review of his Discourse, think of the severe Charges therein laid against so many excellent Men, Men of God, Men of Prayer, Men of Piety, Probity, Penetration and Learning, exemplary for the Practice of all moral Vertue and religious Duty, mighty in the Scriptures, p. 37studious (many of them to Admiration) to find out the Mind of God in his Word, faithful to declare it, and careful to transmit the same to Posterity; being truly burning and shining Lights in their several Stations, some (and not a few of them) appearing even as brazen Wall… or impregnable Bulwarks against the Here…ies of Rome, and Tyrannies of the Popis… Hierarchy, principal Founders under Christ of the Protestant Churches, and Pillars in the spiritual House of God, eminent Promoters of the Kingdom of Grace, which spread itself far and wide among the Nations, and at length reached these New-England Shores▪ where the God of all Grace in our Beginning-times furnished and adorned the Churches here with Ministers of the Word and Expounders of the Scripture, that were (at least many of them) endowed with uncommon Gifts and Graces Ministerial, Men that had much Communion with God, much Insight into divine Things, and were deeply acquainted, by Study, Experience and Observation, with the Doctrine of Grace and Mystery of Godliness taught in the Gospel; Men, who after Paul's Example aimed principally to know and preach CHRIST and him crucified; whose Zeal to maintain the Faith and Order of the Gospel (now so exploded and ridicul'd by some of their Successors) led them over into this remote and inhospitable Wilderness; where, we have no Reason to Doubt, they served their Generation according to the Will of God, under next to insuperable Difficulties, and having fallen asleep, their precious Souls have been taken up to the World of Spirits, appearing (we may venture to say) with Crowns very bright and weighty, in proportion to their arduous Labours of Faith and Patience in the Cause of Christ:—now, I say, that all these our pious Fore-fathers, all the godly Reformers, all Protestant Confessors, Expositors, Preachers, and Professors in general, from the Beginning of the Reformation, that did not concur in Sentiment with our Author, should fall together under the Lash of this Gentleman's Pen, is truly surprizing! Had these Invectives and false Accusations (as I think I may term them without any p. 38Breach of good Manners) proceeded from some old hardned Papist, or from an avowed and inveterate Enemy to all Revelation, in that Case Allowances might reasonably be made.—But for a professed Protestant, for one sustaining the Character of a Minister, in a Protestant Church, and One but yet in his Youth, and but as it were of Yesterday, for such a One (I say) to take upon him to rebuke, not a single Elder, but many, and instead of entreating them as … thus to behave himself proudly against the Ancient; to traduce the Memory of the Dead, and asperse the Character of the Living, even of Multitudes of Christ's precious Ministers and People,—This, I must confess, appears to me next to a Prodigy; or, to speak in his own Language, an Instance of Stupidity & Nonsense. It is indeed one of the greatest Absurdities in Conduct, equal at least to any in Opinion, which those that he speaks of as converted by Rabble-charming Sounds, into fiery Bigots, have been ready to die in the Defence of. But it seems according to this Writer's Insinuation, Pa. 6. these Expositors criminal Designs respect the Scriptures being "wretchedly abused to serve the Purposes of Error, Superstition and Vice," and being expounded so as to have had a fatal Tendency to "delude the Simple, and harden the Prophane." If this be not what he intends by the criminal Designs of the Expositors he speaks of, I am quite at a Loss about his meaning. And I must confess, if the Case be in Truth as he insinuates, they must be guilty of criminal Designs indeed, or at best of very perverse Management, and wretched Abuse of the Word of God: But I trust, the contrary has been sufficiently evinced already, and may be confirmed in the Course of these Remarks.

Our Author in the next Place intimates (as I …uppose) what he thinks the Occasion of this wretched Abuse of God's Word,—that is, judging of Scripture-Doctrines from particular Scraps of Scripture, and from the bare Jingle of Words, without attending to the general Drift and Design of the Author, and the whole Current of Inspiration as to the Point under Examination. I think p. 39truly this Gentleman stands here condemned out of his own Mouth▪ and that of the Apostle, Rom. 2. 1. Thou art inexcusable, O Man that judgest—seems justly applicable to him, so far as it concerns his Discourse before us: For it must be evident to every observing Reader, how this very Way of judging of Scripture-Doctrines, which he has here censured, runs through the whole of his own Discourse. His Text itself he has in a Manner treated as an independent Sentence. And tho' he has hinted at one Verse of the Context, yet he has done nothing like analysing, or commenting on the whole, or considering what immediately goes before, or follows this disputed Text, in order to state it's true Meaning; so far from this, that he almost forgets its general Tenor and Form.—As to the Arguments all along advanced in his Discourse, they are mostly enforced only by a single Text or two (without his appearing to attend to their Coherence and Dependance) or in his own Phrase, by particular Scraps of Scripture; and these, many of them at least, seem to me, unjustifiably applied, contrary to the Analogy of Faith, or the Current of sacred Writ.—May he and I remem… …nd wisely apply those Scripture Caveats and Prohibitions, relating to diminishing from, or adding to the Words of God, Deut. 12. 32. Prov. 30, 5, 6. Rev. 22. 18, 19.—What must we then think of the Discourse under Examination? in which the Author has arbitrarily interpreted the Words of his Text, in a Sense so inconsistent with the Scope of numerous parallel or similar Texts, both in the old and new Testament, a few whereof have been produced, and many more might easily be added.—It must be with a very ill Grace that our Author charges that on Expositors which they are not chargeable with, viz. judging of ScriptureDoctrines from particular Scraps of Scripture, in which our Author has signalized himself far beyond any I have met with.—But he goes on—"And from the bare Jingle of Words, without attending to the general Drift and Design of the Author." Now as to the particular Occasion of this his Censure upon them, their expounding his Text contrary p. 40to his Sentiments upon it, I would observe, that it being considered that the inspired Author, in his own and the Church's Name, made this Confession in a solemn Prayer to God, All our Righteousnesses are as filthy Rags; had this Gentleman in any Measure attended to the general Design and Drift of the Prayer, I think he could not easily have missed the true Scope and Meaning of this Confession, in particular: And had he attended to this, answerably to the Seriousness of the Subject, to the Sacredness of the solemn Assembly, to the Holiness of the Sabbath, and to the Solemnity of the Humiliation-Day in the preceeding Week, to which he speaks of having some Reference, I presume, neither this Gingle of Words nor the Scraps of Scripture would have found a Place in his Discourse; and so his grave Audience had not been tempted to Levity by his using Phrases of so ludicrous a Sound, which run through his Performance in the several Parts of it. See Pag. 5, 9, 17, 23, 24, 25, 28, and elsewhere.—The Indec… rum of this Language is further aggravated, as it was premeditated, it seems, to fix a Blemish on the Expositors he had in view, and to cast an Odium on their Character.—At best it seems like a great Piece of Vanity, for this young Gentleman to stake his Authority and Credit against the Judgment and Reputation of the whole Body of Protestant Expositors in general, both Ancient and Modern, whose Works (many of them) as well as Lives, testify for them, That in Fact they did attend very strictly and conscientiously to the Mind of the Spirit, to the true Scope of this, as well as other of the Scripture-Texts, and the general Drift of the inspired Penmen; especially in Regard to the peculiar Doctrines of Christianity, and more particularly that grand Article of Justification by Faith, which they saw so much Stress laid upon in the holy Scriptures; insomuch that both in Principle and Practice these pious and worthy Men renounced all SelfRighteousness, the Idol so much admired by many at this Day;—and in their Preaching never fought to gratify their Hearers with Rabble-charming Sounds, or with Fleshpleasing p. 41and great swelling Words of Vanity, such as we meet with in our Author's Discourse. For instance, "God's choosing, not particular Persons, but whole Nations, and that only to Privileges in this Life,—moral Agency, (or Free-Will)—the new Nature of right Action, the royal Robe of personal Righteousness,—moral Virtue, the Basis and whole Superstructure of the Religion of JESUS,—The moral Rectitude of his Creatures, God's ultimate View,—moral Vertue, the supream Dignity of GOD himself,—Preaching up moral Vertue, in the best Sense Preaching of CHRIST,&c▪ &c.—These are some of the Sounds we hear in our Author's Discourse. But the Expositors he so much condemns, never fought to tickle itching Ears, with Sounds so gratifying to Flesh and Blood, so pleasing to the Pride and Lusts of Men; they preached both the Law & Gospel, in their distinct Place & Order,& in such a Manner as tended to awaken secure Sinners by the dreadful Sound of the Curse denounced in the Law, and to win Souls to Christ by the joyful Sound of the Promise; proclaiming Christ the Lord our Righteousness & Strength; at the same Time perswading them which believed; to continue in the Grace of God, and to adorn the Doctrine of God their Saviour in all Things, by a Conversation becoming the Gospel. Accordingly we find, Act. 2.42. They continued stedfastly in the Apostles Doctrine and Fellowship.—Now most surely in all this they followed the whole Current of ScriptureDoctrine, Precept, and Example, and were not led either by a bare Gingle of Words, or by mere Scraps of Scripture. But it will be found by an impartial Examination of our Author's Performance, that the heavy Reflections he has levelled at so many great and good Men, will fall upon himself with double Weight.