Vindication of Divers Important Gospel Doctrines, Text (2 of 3)

Vindication of Divers Important Gospel Doctrines · Text (2 of 3)

p. 41I have been the larger in Vindication of these Expositors and others against his general Reflections; because I look upon the Truth espoused by them, as struck at, and affronted in the Persons of it's Patrons and Professors.—

I now proceed,

2. To vindicate those Expositors and others against p. 42our Author's Reflections and Misrepresentations with Regard to their Interpretations of the Words of his Text in particular, All our Righteousnesses are as filthy Rags—These are scattered thro' his whole Discourse; some have (I think) been taken Notice of already, and others will come under Consideration in the Course of this Essay.—I shall therefore at present only single out a Passage or two, in which either wilfully or ignorantly he has misrepresented them.—Thus when he is reporting the common Notion of the Prophet's Words, he tells us, (Pa. 10.) The best Righteousness of the most improved Christians has been generally spoken of, as no better a Qualification (even according to the merciful Tenor of the Gospel) to appear before God with Acceptance, than filthy Rags are to dress and adorn the Body for a Visit to the King and Court on Earth. But these Expositors and others, when they speak of personal Righteousness as filthy Rags, don't at all respect it under the Notion of a moral Qualification for future Happiness and final Acceptance▪ such constantly affirm the Necessity of inherent Righteousness, to make us (in the Gospel-Sense) meet to be Partakers of the Inheritance of the Saints in Light: and yet they constantly and consistently renounce it as filthy Rags in Point of Justification before God, being utterly insufficient to answer the Demands of his Law, and procure us an Interest in his special Favour and Acceptance, therefore they conclude with the Apostle, Rom. 5. 2. We have Access by Faith into this Grace, thro' Jesus Christ: they place their Title to divine Acceptance wholly in Christ's Law fulfilling Righteousness, made their's by Imputation on God's Part, and by a believing Acceptation, or receiving it by Faith, on the Believer's Part, which yet is not of them selves, but of the Grace of God enabling them thereto. Christ (partly) came to call Sinners to Repentance; such as are weary and heavy laden with Sin, he invites to come to him: such as have the Eyes of their Understanding enlightned to see and be convinced of their own Misery, and Inability to help or rescue themselves from the Force p. 43and Weight of the vindictive Justice of God, these and no others will fly to Christ, and lay hold of his Righteousness for Life and Salvation. The Expositors—ever rebuked the Spirit of the Covenant of Works, which makes Sinners imagine, it would be Presumption in them to come to Christ, unless they are to such or such a Degree prepared, or unless they can bring something valuable with them to recommend them to his Favour and Compassion, some laudable Contritions, Reformations, and moral Vertues. For any to suppose that meer moral Vertue and Self-Righteousness will recommend them to the Favour of God, is no better than for some high-handed Malefactor or Traytor to pretend to approach the Court or Presence of his Prince without a Pardon first obtained. Divine Pardon is obtained by the Righteousness of Christ, and not our own; because the Righteousness of the best Men living has so much of Imperfection and Pollution mixed with it, that Expositors and all others who duly consider the Case, must acknowledge with the Church by the Prophet in the Text, that all our Righteousnesses are as filthy Rags. It must therefore be unreasonable, and I think, contrary to Scripture, for any to suppose, that such imperfect polluted sinful Creatures as the best of Men are in this Life, should obtain Favour with a just and holy God, without the perfect spotless Righteousness of Christ imputed, and as has been said received by Faith: This, according to Scripture, and in the Sense of these Expositors, is the only justifying Righteousness, "even according to the merciful Tenor of the Gospel." Howbeit, at the same time they denied not, that where any have been sanctified thro' Faith which is in Christ, and so in some Measure have their Fruit unto Holiness, God is well pleased herewith, and accepts and rewards it: yet not for it's own Sake (it being very imperfect) but for Christ's Sake; and on the Account of his Righteousness: for in him only, as Mediator between God and Man, is God wellpleased, for in him the Rigour of the divine Law is taken away, and not by Works of Righteousness which we have done or can do.—This Gentleman's asserting, that personal p. 44Righteousness hath been generally spoken of, as no better a Qualification in the spiritual Case, then filthy Rags are in the civil Case, This is a gross Misrepresentation of the common Notion of the Text, and tends both to mislead his unwary Readers, and disparage many sound Expositors, without any Colour of Reason.

But I proceed to take some Notice of another very exceptionable Passage; I think it an Imposition on his Readers, and a great Abuse upon these Expositors & others, to in…inuate, as he does, P…g. 25—That they (absolutely speaking & without any Manner of Caution or Restriction) asperse moral Vertue as nothing worth in the Sight of God, no more than filthy Rags! And that when "exhorting others to the Practice of Righteousness," they are nevertheless constantly telling them perhaps in the same Breath, that all their Righteousness when they have obtained it, will be NOTHING BUT filthy Rags. This, I say, is a manifest Abuse; for no learned Calvinist Expositor or Preacher under the Sun, I presume, ever used such irrespective or unlimitted and unguarded Language, as our Author here pretends: I may with the utmost Safety, I think, challenge him to produce so much as a single Instance. It appears to me a very groundless Reflection, if by moral Vertue he means true Gospel-Holiness, (in which Sense I think he can't be understood, by the whole Scope of his Discourse before us)—However, let him name the Man that ever asserted it as nothing worth in the Sight of God, speaking absolutely and without any Limitation or particular Respect: Let him name the Man who was constantly telling the People, All their Righteousness, when they have obtained it, will be nothing but filthy Rags, in every Sense, and in all Respects. And if he can't, or won't do this, what must we judge of his Misrepresentation, but that it is wilful? and therefore must stand as a designed Reproach, with all unprejudiced Judges; and such as is very much aggravated in the Circumstances of it,—delivered on the Lord's Day,—Sermon-wise,—and level'd against many of his Fathers and Superiours; so is a Breach p. 45of a variety of Commandments in the moral Law!—However, I would not forget to Note by the Way, that amidst all his Exclamations against these Expositors and Preachers, for depreciating moral Vertue, our Author has seen fit here to make a Concession in their Favour; (tho' it be done in an ill Manner,—with a View, as it plainly appears, to make them guilty of a Self-Contradiction▪ )—The Concession is implied in the Passage last refer'd to; which begins thus,—To speak freely, I never yet saw with what Face a Man can pretend to exhort others to the Practice of Righteousness, who is continually telling them—(the rest you had before) It seems then that however this Gentleman is incensed against those Calvinistical Ministers, he here appears willing to grant, that they don't neglect exhorting others to the Practice of Righteousness; and certainly it were the highest Injustice to the Memory of the Dead, and to the Character of the Living, not to allow them the Repute of their exhorting to the Practice of Righteousness: so that, for ought I see, they still preserve some little Kindness for moral Vertue, after all that is pretended about their depreciating it, even their Enemies themselves being Judges.—Indeed such as our Author intends thus to fault, don't exhort to the Practice of Righteousness, just in such a Manner as perhaps he & some others may,—as if they look'd upon Righteousness to be meerly a Habit, acquired by repeated Acts: But are wont to exhort others as the Scriptures do, to seek first the Kingdom of God and his Righteousness, to seek to God in earnest Prayer, accompanied with the diligent Use of the Means of Grace, that he would put his Spirit within them, and purify their Hearts by Faith, and implant in them a Principle of Righteousness, and enable them by Strength derived from Christ thro' Faith to work Righteousness, and to shew their Faith by good Works, and Acts of moral Virtue.—Tho' they lay out much of their Ministry, it's true, in exhibiting a Redeemer, and preaching Salvation by Grace thro' Faith in him; yet agreable to the Charge given them Tit. 3. 8. one View they have in so constantly affirming p. 46these Things, is, That they which have believed in God might be careful to maintain good Works.—

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

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

But let that be as it will, this I am sure of, If I may be allowed to depend upon my Bible, which tells me it plainly, That without Faith it is impossible to please God.—If so, I p. 47hope I may be allowed to say, without being branded with the Imputation of a Blasphemer for depreciating moral Vertue, that whatever Pretences are made to Religion, which are but meerly moral, the most refined Vertues, void of a saving Faith in Christ, and without his imputed Righteousness, will be but as filthy Rags,—and can give no more Title to final Justification in the Sight of God, than if a Man cut off a Dog's Neck, or offered Swines Blood in Sacrifice under the Law.

Our Author goes on in his Reflections upon these Expositors and Preachers. He represents them not only as telling People, that all their Righteousnesses are nothing but filthy Rags; but insinuates also, as if they were constantly telling them in the Words following, (Pa. 25) God is already satisfyed in all his Demands, his Law, his Honour, his rigorous relentless Justice, are all satisfyed, and there is no…hing left for Man to do, but to believe this undoubtingly, and—to rely upon it, that he is righteous, and shall finally be accepted as such.—And then proceeds to say—The Believer indeed may, if he please, out of meer Generosity, add Works of Righteousness; but really there is no Need of it; for his main Interest is secure without it.—All this, our Author insinuates, is the Language of those Preachers, that believe and preach the Doctrine of Christ's Satisfaction and particular Redemption. But those that are thus free to offer their magisterial Censures, may do well to give heed to the Caution given, Jam. 3. 14, 15.—Lie not against the Truth,—This Wisdom is not from above.—Those Persons indeed that are prejudiced in their Minds against the Doctrine abovementioned, and other fundamental Doctrines of Christianity, may with this Gentleman darken the Truth—and put Things under very wrong & disadvantagious Representations; which can't be help'd that I know of: but for One that wears the Character of a Minister, thus to reproach the Doctrines of Christ, and the Professors of them, who have been & are the Glory of this Land and of our Churches, as Assertors of the Truth as it is in Christ p. 48Jesus, I think is hard to be accounted for; especially when delivered in such a ludicrous Manner, tending to …xpose them to Ridicule & Contempt.—The Calvinists, against whom he designs his Reflections, distinguish between the Purchase of Redemption, by the atoning Blood of Christ, and the Application of Redemption, which is made by the sanctifying Grace of Christ: so that altho' Christ has already satisfied the Law and Justice of God, by what he did in his Estate of Humiliation; yet that nothing further remains for him to do, in his Estate of Exaltation, is denied; nor indeed can it be supposed, that there is nothing for Man to do, but to believe this undoubtingly:—For, the Faith of those our Author intends, is such as includes Consent, as well as Assent, and is a believing with the Heart, as well as with the Head: it is not meerly a Speculative believing the Doctrine of Christ's Satisfaction, tho' ever so undoubtingly; but implies an active receiving the Atonement, and laying hold on the Hope set before us, and committing our Souls into the Redeemer's Hand, to be justified by his Blood, and sanctified by his Spirit, and kept by his Power unto eternal Salvation: This they look upon to be Faith unfeigned, the Faith of God's Elect. But do they, by all this, make void the Law thro' Faith? God forbid! yea, they establish the Law. They don't think the Law cancelled by the Blood of Christ, in Point of preceptive Force, or Obligation as a Rule of Obedience, tho' they hold it to be so, in it penal Demands as a Covenant of Works; but assert the Believer's Obligation in Point of Duty, to be diligently following every good Work; and don't imagine this to be left to human Choice, as a Matter of Indifferency, or meer Generosity, as our Author insinuates; and they hold, that true Faith, wherever it is, will produce Obedience; and exhort to Obedience, as the true Fruit of that Faith; and they exhort Christians to be fruitful in good Works, that they may have Fruit abounding to their joyful Account at last: Yet caution Men, not at all to depend on their own personal Righteousness, but have their entire Dependance on p. 49Christ's Righteousness imputed, as their only Title to Acceptance with God, and to esteem all their own Righteousness to be but as filthy Rags, in Respect of Justification before God, as has been said, and not trust in it as any Recommendation of them to his pardoning and accepting Grace.—On the whole, I think▪ it sufficiently appears … very abusive Reflection this Author casts on those Ministers he points at in his Discourse, where he insinuates (Pa. 24, 25.) That according to their Notions of "Revelation and Grace," The most glorious Dispensation of the Gospel is conceived of only as a Scheme calculated to allow Men the Practice of their Vices here, with Impunity herea…ter:—That according to their Notion of his Text, Purity of Heart and Sanctity of Manners will be of no Service to Men; and consequently this must lead Men into an utter Contempt of those Things that are of infinite Importance for them to esteem & practise. Surely, says he, Men will never take much Pains for that, which will be of no Service to them when they have got it. Here also, as in the other Parts of his Discourse, our Author too evidently aims at amusing the World, by blackening the Characters of faithful Ministers that pass under the Calvinistick Denomination, and thereby prejudicing the Minds of Men against the Doctrines they hold. For unless he or any others can prove from Scripture-Testimony or Reason, that purity of Heart and sanctity of Manners are comprized in meer moral Vertue, or Self-Righteousness;—I say, unless this can be proved, the Argument can be of no Force.—But it is certain, that it is by Faith that the Heart is purified, thro' the Operation and Influence of the holy Spirit, and true sanctity of Manners proceeds from a Heart purified by this Faith, as the genuine Fruit and Effect of it. Now the short of the Argument, if I understand it, lies here—Either moral Vertue, i. e. a Man's own Self-Righteousness, will intitle him to Justification in the Sight of God, or it will not; and that it will not, I suppose, is sufficiently proved by what has been already said on this p. 50Head. Notwithstanding, true moral Vertues or good Works, are allowed by all sober Divines that I know of, to be good and profitable to Men, as well as honorary to God, and approved in Christ.—They are far from saying, that the Sanctity of regenerate Men will be of no Service to them: for Godliness is profitable unto all Things, having Promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8.—And without Holiness no Man shall see the Lord, Heb. 12. 14.—Now the Godliness and Holiness spoken of here, is wrought in the Heart and Life of the truly Regenerate by the powerful Agency of the Spirit of God and of Christ; which all the mere Morality in the World, in its most …fi…ed Acceptation, can never reach to the least Degree of.—But assomething of this Kind has been spoken before, I shall proceed in the next Place,

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

It mayn't be amiss to premise here, that our Author has given us abundant Occasion to think of those Observations of his, Pa. 22.—The most rational and divine Scheme of Religion may become despicable in the Eyes of the World, by Misrepresentations: even Christianity itself, tho' capable of a rational Defence, well attested by external Evidence, and when viewed in it's native Purity and Simplicity, void of all corrupt Glosses and human Additions, carrying in it the clearest internal Marks of it's divine Original; even this Religion, I say, may be so represented, as to render it ridiculous in the Opinion of sen…ible thinking Men.—I am much mistaken if our Author has not furnished us with an Example of this in his own Discourse, which carries so much of Misrepresentation in it. I think, he has greatly misrepresented even Christianity itself, by his corrupt Glosses; if not by human Additions, which seem too evident, yet at least by Substractions.—He apparently disowns same great p. 51and important Doctrines of the Gospel, under Colour of rejecting the "Fictions of weak and disordered Brains," and because he can never be brought to believe Things repugnant to the first Principles of Reason, and is therefore naturally led to conclude that no Scheme can be right, no Doctrine from GOD, that abates the Motives of Vertue, or discourages the Practice of any Duty. Well! But what is the Scheme, what are the Doctrines, he here has his Eye upon? This we may learn from the Instances he has given us in the Introduction to his Discourse, Pa. 7 & 8.—Where having spoken concerning Expositors judging of Scripture-Doctrines from particular Scraps of Scripture, and from a mere Jingle of Words, he then proceeds to give a Specimen in several Particulars; by which it appears, it is the old Protestant Doctrines he strikes at, and endeavours to render them despicable in the Eyes of the World by Misrepresentations.

This may be considered in several of his Instances; and

1. In the Doctrine of Election. His Words are "Hence (i. e. by judging of Scripture-Doctrines from Scraps and Gingles, and for want of Attention—) it has come to pass, that when Men read of God's choosing whole Nations to certain Privileges, (and those in this Life only) they have rashly concluded, that particular Persons are … conditionally chosen to eternal Life hereafter.—This is a manifest Contempt designed to be cast on the Doctrine of Election, and on all them that receive and profess it, and to harden Men's Minds against it:—and ther…re he proceeds to tax them of rashly drawing a Conclusion, in a Matter of Faith, respecting Eternity and the Souls of Men. If the Faith, professed by Protestants, of a personal eternal Election of Grace, were founded on such a rash Conclusion as this Author insinuates, the World is bound to give him Thanks for the Discovery he has made of so gross an Error; but I suppose it will appear, that the Error is on his Side.—For Election is a pure Act of sovereign Grace laid in the secret and eternal Counsel of God; and is therefore unconditional, as to Man, who then had no other p. 52being but what was in God's Mind and Purpose, in Time to bring into being.—But as the Design plainly is, to fasten a Reproach on this Doctrine of Election, by insinuating, that they that believe this, preach and teach, th… if we are elected we have nothing to do, our Salvation is sure:—But wilt thou know, O vain Man, that Faith without Works is dead? He that has willed the End, wills also the Means leading to it; and so far as Holiness may be said to be Conditional of Happiness, as a necessary moral Disposition of the Subject, or in the Nature of a Means to the End, they are both included in the Idea, when Men are said to be chosen to Salvation; for Sanctification, is one Part of the Salvation they are chosen to.—The Reproach, which is intended against our holy Profession, we chuse to bear, rather than give heed to delusive Doctrines. We thank God, we have a more sure Word of Prophecy, to which we shall do well to take all diligent Heed; which will reflect greater and better Light, than is to be found in any of the best Productions, of fallible and uninspired Writers, not excepting the Discourse before us.—As to the particular Point now in View, I am perswaded, notwithstanding what this Gentleman has suggested, that every one who is in any Measure acquainted with the printed Labours of those who (by Way of Distinction) are called Predestinarians, knows, they do not, as our Author insinuates, ground their Opinion of an eternal personal Election merely on historical Passages in the Bibles relating to the Conduct of divine Providence towards Nations, tho' they are Gospeliz'd and in a Covenant-State, externally; but take their Principles from doctrinal Texts, which the Scripture abounds with, and which will admit of no other rational and consistent Sense. They find that the Scriptures, in setting forth the glorious Scheme of Man's Salvation by Jesus Christ, represent the Foundation of it as laid in the eternal Purpose of Grace, or the Counsel of God (as is before hinted) before the World was; and accordingly that they speak of the saved of the Lord as from the Beginning chosen to Salvation; as chosen in Christ before th… p. 53Foundation of the World, that they should be holy, (not as being chosen upon the Prevision of any Thing of moral Vertue, in and from themselves, moving God to elect them, but from mere free Grace, with a View that they should be holy) and as in Time called according to his Purpose,—called by his Grace—according to his Purpose which he purposed in himself.—We are also told by the unerring Word of God, that as many as were ordained to eternal Life, believed: and as many as believed, are said to have believed thro' Grace; all which are said to be kept by the Power of God through Faith unto Salvation. And we are told, The Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. And these, tho' they are his, on the sure Foundation of his electing Love, yet are commanded to depart from Iniquity; whether the omission of Duty, or commission of Sin.—For, as the Apostle states the Case, Rom. 8. 29, 30. (representing the whole in one connected View) Whom be did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. Here we have an inspired Writer drawing the admirable Plan of Man's Redemption: Where it is observable,—He first lays the Basis of it in Predestination, or eternal Election; and then carries the Execution of it thro' sundry Gradations in Time, and at length compleats it in future e…erlasting Glory; when the Top-Stone shall be brought forth with the Shoutings of Grace! Grace!—This small Sketch of the Scripture-Proof commonly brought by Protestants, to support their Tenet respecting personal eternal Election, is enough to shew, that they are not rash in their Conclusion in the Point of Election: but that our Author rather appears rash in charging them as he does, in his fore-mentioned Insinuation, as tho' this Doctrine of the Election of Grace, and Faith in it, lay merely in some historical Passages of Scripture, referring to God's choosing whole Nations to certain Privileges, and those in this Life only. Here we find a farther Essay to prejudice People's Minds against this Doctrine, and a Proof also of the Author's denying it, without any Arguments to prove the contrary. p. 54So that the Rashness reflected on others, falls necessarily on himself.

He proceeds on the like Strain of Reflection, in a following Paragraph, Pa. 8. Some, and those not a few, are full of Hope in God; because, as they imagine, he has from all Eternity, and that not only without any Reason, but in direct Opposition to the very Nature & essential Constitution of his moral Government, set his Love upon them. —The Doctrine of the Decrees, in common with every other Scripture-Doctrine, is liable to be abused to vile and pernicious Purposes; and it's readily granted, if a Man can give no other Reason of the Hope that is in him, but only that he imagines himself from all Eternity chosen to Salvation, such a Man has just Ground to fear, that he imagines a vain Thing, and that his Hope will make him ashamed.—The true Christian's hope of Election is built not upon mere Imagination, but upon Scripture-Evidence of Sanctification, wrought in him by the Power of the Holy Spirit, together with his own Experience, that thro' Grace, (and not by meer moral Duties) he is enabled more and more to die unto Sin, and live unto Righteousness.—If then we may lay Stress upon Scripture-Testimony with Respect to the Doctrine of the Decrees, and consequently, that of the Election of Grace; the Insinuations of this Author, by way of Contempt thereon, are mere Amusements, and tend only to darken the Counsel of God; which I shall endeavour to prove, from plain Scripture-Evidence; and those that will not shut their Eyes against clear Gospel-Light, must, I think, own their Delusion, that plead the contrary. Let every one then diligently apply their Minds to the Scriptures above mentioned, and to such Texts, as I shall further produce. See Rom. 5. 8, 10. God commendeth his Love towards us, in that while we were yet Sinners, Christ died for us.—When we were Enemies, we were reconciled to God, by the Death of his Son.—Were they not all Sinners and Enemies, for whom Christ died? And was it not God's Love to them that lay in the Bottom of all? Was not this a Love existing p. 55and operating, by way of Benevolence, in the Mind and Purpose of God, before Christ actually died for them? Yea, a Love which from the Beginning purposed their being reconciled to God by the Death of his Son? Are they not said to be redeemed by the precious Blood of Christ, Who verily was fore-ordained before the Foundation of the World, 1 Pet. 1. 20.—What other Date then could there be of God's electing Love, which was the Spring of their Salvation by Christ, but from all Eternity? Surely God hath loved his chosen People from Everlasting,—and if we love him, it is because he first loved us, 1 Joh. 4. 19—He loved us while we were yet Enemies. So that his first loving us was without any Reason, as there was no Motive on our Part, to engage his Love to us; and not only so, but it was in direct Opposition to the Letter of the Covenant of Works, that Law or Rule of Government, which God placed Man under originally, and to the Demands of his vindictive Justice, on his Transgression of it; yet the Wisdom of God contrived a wonderful Expedient for the Satisfaction of his violated Law and affronted Justice, in the Obedience and Sufferings of his own incarnate Son, who gave himself a Sacrifice for us; so that Sinners might reap the Benefit of electing Love, in a perfect Consistency with the Honour of his moral Government, without breaking in at all upon it's essential Constitution, or subverting its essential Designs: CHRIST having truly fulfilled all Righteousness, (agreable to what we find, Eph. 3. 9,—11.) As his People's Surety, and being the End of the Law for Righteousness unto every one that believeth.—And all that are given to Christ by the Father, shall come unto him.—Who shall dare to call God's Sovereignty into Question? It plainly appears, that it is sovereign Grace, which ordained them that believe unto eternal Life.—Therefore hath he Mercy on whom he will have Mercy.—Observe how the Apostle silences all Cavils upon this Head, Rom. 9. 20. Nay, but O Man, who art thou, that repliest against God!—Hath not the P…tter Power over the Clay &c. And hear what the p. 56Lord by a Voice from Heaven answered Joh, Chap.40.2.—Shall be that contendeth with the Almighty, instruct him! He that reproveth God (as, in any Case, upon the whole, either acting or purposing, not only without any Reason, but in direct Opposition to the Nature and essential Constitution of his moral Government) let him answer it.—Surely it well becomes us in every Case to revere & adore, rather than to contend and reprove. The Apostle has set us an Example, Rom. 11. 33,—36. O the Depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments, & his Ways past finding out! for who hath known the Mind of the Lord? or who hath been his Counsellor? or who hath first given to him, and it shall be recompensed to him again? For of him, and through him, and to him, are all Things: To whom be glory for ever. Amen.

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

2. Another Instance he brings, of Expositors rashly concluding—respects the Doctrine of original Sin.—He thus states the Case, Pa. 7. That when they have laid before them the Character of a very loose and abandoned People, who by their own long practised Wickedness have rendered themselves the Children of Wrath, and fitted themselves for Destruction,—they are induced to vilify human Nature itself, with the same vicious Character.—Here we have him insinuating again, as if Protestant Expositors, and such as join with them in the Point of Original Sin, had nothing to support or countenance their Opinion, but some Passages of historical Scripture grosly misapplied. He doubtless alludes to such Texts as these, Gen. 6. 5. Psal. 14. 1,—3. Eph. 2. 1,—3.—Which, I suppose, our Author would have considered only as spoken in Reference to the corrupt Condition of the Men of the old World,—the People of the Jews in some remarkable Season of epidemical prevailing Degeneracy,—and the Citizens of Ephesus in their heathen State: and I suppose, he would have these Texts interpreted as only describing them (respectively) from the actual Wickedness p. 57of their Lives, and not at all implying any Account of what they were by native Disposition.

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

And as to the next Scripture mentioned above, Psal. 14. 1,—3. I desire this Gentleman to compare it with Rom. 3. 10,—12. where the Apostle Paul recites much of that Psalm, and applies it to prove, in Regard of Gentiles as well as Jews, that they are all under Sin: And what can this Author's sharp Reflection on Expositors and others be, but a tacit Reflection on the inspired Writer himself, who in the like Way applied Texts, even as he was moved by the Holy Ghost?—And now as to the last mentioned Text, Eph. 2. 1,—3. It is plain that the Apostle did not design meerly to describe a State of Heathenism; but had in View the State of Nature, common to all Mankind.—For in his Description of the Ephesians, he not only speaks of their Conversation in Times past, but also points out the Source of their actual Wickedness, the Lusts of the Flesh, and Desires of the Mind; and accordingly declares it of them expresly, that they were by Nature Children of Wrath, even as others, whether Je… or Gentiles.—Nay, it's worthy p. 58of Observation, the Apostle not only mentions othe… indefinitely, but extends his Description universally unto all; and comprehends even himself in this whole Description; saying, Among whom also WE ALL had OUR Conversation,—in the Lusts of OUR Flesh—and were (we were) by Nature Children of Wrath,—even when WE were dead in Sins (v. 5—)—Like as the Psalmist, when repenting of actual Sin, runs up to the Fountain-Head and Original of all, a corrupt Nature. Psal.51. 5. Behold, I was shapen in Iniquity, and in Sin did my Mother conceive me. Was this David's Case alone? No verily; we all, the whole Race of Adam, are, were, and shall be, conceived and shapen in like Manner.—For this we have also the Apostle's Testimony, tho' not in the same Words, but the like Meaning, in his Epistle to the Ephesians, before noted; and in his Epistle to the Romans he does the same, yet more remarkably: for there he not only represents Sin as Epidemical and Native, but Hereditary; descending to Adam's Posterity throughout all Generations in Succession; pointing out the true Origin of this universal Corruption of human Nature, and resolving it into Adam's Fall.—He peremptorily and repeatedly asserts, By ONE Man's Disobedience MANY were made Sinners.—By ONE Man Sin enter'd into the World, and Death by Sin.—Therefore by the Offence of ONE—Judgment came upon ALL Men to Condemnation—Rom. 5. 12, 18, 19.—Such Texts as these, plainly of a doctrinal Aspect, are the principal Scripture-Proofs, relied on to support the Doctrine of original Sin, as commonly received by Protestant Expositors.—And now it may be supposed, our Author will excuse the Apostle from the Imputation of Weakness and Rashness in his Conclusions▪ and under his Umbrage and Authority the poor Expositors—will(we hope) escape the hard Censures of this Author and others for the future,—for vilifying human Nature it self, as is pretended.

Many Things might be offered here for the further Confirmation of this weighty scriptural Doctrine; as, after what has been said, I may venture to call it.—But▪ I p. 59shall only add, That tho' all have sinned, and come short of the Glory of God, in one common Fall, yet there are some that by a wicked & profligate Life do indeed vilify human Nature, and make themselves more the Children of Wrath, than they were in their native State.—And tho▪ some are restrained by Grace, and others perhaps by the influence of a religious Education or otherwise, yet naturally all have in an evil Heart the Seeds or Principles of all that Wickedness, which is ever practised by the vilest and most abandoned Sinners under the Sun. So that in this Respect even Infants, in a State of Nature, are of a vicious Character, in the Sight of a holy and Heart-searching God; the very same Character, inKind, with that of the most dissolute and hardned in Wickedness.

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

3. The next Instance of our Author's Reflections on these Expositors, that I shall take Notice of, is what respects the Doctrine of Efficacious Grace.—His Words are these▪ That when they hear of our being saved by Grace, p. 60they conceive of it so as to destroy all moral Agency, and set themselves down with this vain Thought, that nothing on their Part is necessary to Salvation, but if they are designed for it, they shall irresistably be driven into Heaven, whether they will, or not: And if they are …ot, no Prayers, or Endeavours will avail.

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

It is therefore but a meer Amusement and Reproach, p. 61for him to charge as he does, the Expositors and others I am labouring to vindicate, & the Doctrines taught by them. There are indeed many poor in considerate Souls, among the unthinking Multitude, that are ready to apply this Doctrine to such a perverse Purpose.—For there are none of the Doctrines of R…vel…tion, how plain, practical and important …oever, but what have sometimes and by some evil disposed Persons been wretchedly abused; nay, none of the first Principles of Reason, but what have often been shamefully pe…verted. Yet shall these, and the Preachers and Professors of them, be reproached on this Account!—The Apostle Paul in his Day complained of some, that altho' the Law was just and good, yet they did not use it lawfully; and that they perverted the Gospel of Christ.—The Apostle Peter also complains of some, that they wrested Paul's Epistles, as also they did the other Scriptures, to their own Destruction. No wonder then, if in our Day of evident Declension, as we plainly find, there be some who even destroy the Faith, by their pretended rational S…hemes. There is, I think, equal Force and Pertinence in the Apostle's Language and Arguing, Rom. 6.—What shall we say then? Shall we continue in Sin, that Grace may abound? God forbid!—For ye are not under the Law, but under Grace. What then? shall we sin, because we are not under the Law, but under Grace? God forbid! It seems, the Apostle's Doctrine of Grace was incident to the same Abuse, and probably there were some in that Day who made just the same malignant, but impotent Cavils against the apostolical Doctrine of Grace, as our Author has done against the professed Calvinistical Doctrine of Grace, which is but one and the same; pretending, that "it destroys all moral Agency." Now let this Gentleman try how he can fairly clear the Apostle's Doctrine from this Prejudice or Objection; which, I think, lies equally against both.—It seems by this Author, the Expositors or Ministers of the Word must never presume to talk of Persons being saved by Grace, through Faith,—le…t some perversly disposed should construe it as a destroying all moral Agency, or p. 62a teaching Men to neglect all Pr…rs and Endeavours and Concern in the Case.—I do not think, what this Author says in Banter on the Doctrine of Grace▪ worth any Notice,—only as he appears to ridicule that Doctrine of divine Revelation in Ep…. 2. 4▪—9▪—Which I wish he himself, with all of the li…e Mind, may d…ly … more maturely meditate on, les… they fight against God, in denying the Truths he has delivered to us in the s…cre… Oracles.

None, that I know of, deny Man to have in his Nature the moral Faculty, called Will; or deny, in every Sense, it's Freedom in acting.—But then, we are to distinguish between natural Liberty, and spiritual. This latter is the glorious Liberty of the Sons of God, and peculiar to the Regenerate.—And this is that with which they are made free by Christ: this he refers to in those Sayings of his,—Ye shall know the Truth, and the Truth shall make you free.—If the Son make you free, ye shall be free indeed▪ Joh▪ 8, 32, 36.—Otherwise, whatever natural Freedom Sinners may be possessed of, they are in Fact but immoral moral Agents; and whatever moral Agency may be b…asted in their Case, I think, it is but moral Agency fal…ely so called: for indeed in the Exercise of their natural Free-will, they go on in the Indulgence of Sin voluntarily, & until they be saved by Grace, from the imperious Power of their own Lu…ts, they are all the while the Servants of Sin, and are in a scriptural Sense moral Agents, but in Con…radistinction to Bruits, that have no Understanding, or Power of rational Choice; such therefore are termed brutish, who pervert the Doctrine of Christ, speaking Evil of the Things they understand not, 2 Pet. 2. 12.—But what they know naturally, as bruit Beasts, in those Things they corrupt themselves, Jude 10.—And it is much more lamentable, when Ministers are thus corrupt in their Sentiments, and give themselves a Liberty to scoff at the Doctrines of Christ, when perhaps by Reason of their unexperienced Youth, or for want of a due Application of Thought, they are uncapable of passing a right Judgment on Things of such a sublime & spiritual Nature.— p. 63See the Complaint and Consequence s…mmed up together Jer. 10, 21. The Pastors are become brutish, and have not …ought the Lord; therefore they shall not prosper, and all their Flocks shall be scattered.—It is only the efficacious Grace of God in Regeneration, that is the Spring from whence a genuine and true moral Agency flows. This is that which turns the natural Liberty of the human Will (which is essential to a moral Agent) into its proper Channel, directs it to its true Object and End, and carries it out in its right Manner of Exercise. By enlightening the Mind, and renewing the Will (in a Way not subversive of its essential natural Liberty) Grace works such a Change, that the Man that was before a …ad moral Agent (as all Men are by Nature) becomes a good moral Agent. So that the Doctrine, that teaches, Men are saved by Grace only, does neither vilify human Nature, nor destroy all moral Agency, (as is suggested by this Author) but refines both, and makes them subserve, in the most desirable Manner, the Glory of God, for which End they were bestowed; and tends to keep Men from glorying in their natural Powers, y…a even in their highest Attainments in moral Virtue.—What faith the Scripture in this Case? See Tit. 3. 5.—Not by Works of Righteousness which we (in a State of Nature, by any Principle of moral Agency, or Free-Will) have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost.—This Author tells us, Pag. 24, 25. That The Existence of God is not more certain than this, that it must be… the grand Design, the ultimate V…ew of God, in all his Dispensations▪ to promote the moral Rectitude and Happiness of his Creatures.—The strong Terms in which He here delivers himself, may possibly be Matter of Amusement to the unthinking▪ Part of Mankind; but I suppose, it will make but little Impression on the Minds of such as are able in some Degree to determine, wherein Man's moral Rectitude and Happiness consists. I have before noted, That it is not by Works of Righteousness we have done, or can do; that we are saved (according to the inspired Apostle) but p. 64by the renewing Work of the Spirit of Grace; which gives a Man true moral Rectitude, both of Mind and Action, and leads him to his highest Happiness: And hence the ultimate View of God, in the Dispensation of temporal and spiritual Blessings to his Creatures, is the Praise of the glory of his own Grace; and not as this Author insinuates, as if the blessed God, in dispensing his Benefits to Men, universally took his Measures from their moral Agency; when we are plainly taught, the grand Rule of God's Dispensations, particularly in the Point of converting Grace, which all saving Benefits depend upon, is according to the good Pleasure of his Will.

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

4. Another of this Author's Reflections on these Expositors & others, is in Relation to the Doctrine of the Saints final Perseverance. His Words are (Pag. 7.) When they meditate on the constant unchangeable Affection God bears to good Men, they make this groundless Inference, from his Unchangeableness, that they are unchangeable also.—This is but a groundless Reflection. Does p. 65their Doctrine thus indeed deify the Creature! No verily, they are far from any such Supposition, or Imagination, as if the Saints were unchangeable, like GOD himself: They are far from imagining them unchangeable, absolutely, in themselves. But what they assert, is, that according to the Tenor of divine Revelation, the spiritual State of good Men is unalterably safe; in this Respect, that GOD will never permit them to fall totally and finally from Grace. They know, that in themselves they are changeable Creatures, and if left to themselves, they shou'd soon fall from their own Stedfastness; but they know withal, that those whom God loves, he loves to the End.—And tho' they frequently fall into Sin, God proves his unchangeable Love, in their Recovery;—renewing them to Repentance, and exciting fresh Acts of unfeigned Faith in Christ, and Trust in God's Promise, that he will never leave nor forsake them, as in Josh. 1. 5. Nor do they dare to depend on God's Promises, without pleading them at the Throne of Grace, with Instancy in Prayer, with Humility of Soul, and with Endeavours to become more watchful over themselves and against Sin for the future.—Christ in his mediatory Prayer, Joh. 17. 24. faith, Father, I will that they also whom thou hast given me, be with me where I am. And him the Father heareth always. Joh. 11. 42. As sure then as Christ ever liveth to make Intercession for them, so sure is the final Perseverance of as many as the Father hath given him.—In a Word, the Immutability of God's Love and Faithfulness, who hath promised everlasting Life to sincere Believers, gives them abundant Security, that they shall not fail of the Grace of God, or come short of the Glory of God at last. See Rom. 8. latter End.—And Abundance more might here be offered from Scripture to the like Purpose; which may be seen, if the Reader will give himself Leisure to turn to these Texts, among others. 2 Thess. 3. 3.—Joh. 13. 1.—Rom. 11. 29.—

5. Another Reflection our Author has, respects the Doctrine of imputed Righteousness.—He mentions it under the Head of Delusions, in Men's judging of their spiritual p. 66State, in these Words, (Pag. 8.) Others you will find amusing themselves with a vain and groundless (however, no Matter since it is a strong) Perswasion, that there is no Need of their being Righteous themselves, because they have the perfect Righteousness of CHRIST imputed to them.—To this I shall only say, that it appears but only a more covert Way of disparaging the Doctrine it self, under Colour of exploding a delusive Consequence, supposed to be drawn from it.—And I view in the same Light that Saying of his in Pag. 21. Where speaking of moral Vertue, he observes, that without it, a Man could not be so well on't in Heaven, as on Earth, tho' he had the Righteousness of every other Being in the Universe imputed to him.—Can any one rationally suppose, that there is any other Righteousness capable to be imputed to him, but Christ's? And does this Author no more believe Christ's Righteousness imputed to Believers, than he does the Righteousness, in common, of every other (or any other) Being in the Universe!—Here this Author has, it seems, given us his Opinion, about the Matter of our justifying Righteousness; and it appears, that Christ's Righteousness is but of little or no Account with him, at least in that View; but an inherent Righteousness, i. e. moral Vertue, seems to be all in all with him.—I may here allude to his Way of Reasoning in Pag. 26. and argue upon the Doctrine of imputed Righteousness in his Manner, with some Alteration of his Words. "The Truth of the Case is this: Either imputed Righteousness is of some Use and Significancy in the Affair of our Salvation, or it is not; Either it has some Connection with and Influence on our Happiness, or it is of no real Necessity to us. If the Latter, then there is not one Word to be said in Favour of it; but the greatest Self-Justiciaries, yea, the most blasphemous D…riders of imputed Righteousness, may be the best Friends to Christianity, and those that are most righteous in their own Eyes may be the highest in the Grace of God.—But if the Former, then 'tis a sure Thing, that in Proportion to it's real Worth and relative Advantage, arises the p. 67…olly of those who neglect it, and the Strength of all our Arguments to recommend it to Mankind."—I shall only add, there's no such Thing existent among Men as true moral Righteousness, but what owes it's Original to the Righteousness which is of Faith; to the Righteousness of CHRIST, as the procuring Cause, and to Faith, as the special Means, under the Influence of the divine Sanctifier.—For we are sanctified by Faith which is in Christ. Acts 26. 18. And Faith in Christ eyes his Righteousness, or Obedience to the Death, as it's special Object. Rom. 3. 25.—Chap. 10. 3, 4. For they—(i. e. the Isr…elites, as v. 1. and with them may be join'd all that trust to their moral Vertue for Justification; they) being ignorant▪ of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God.—For Christ is the End of the Law for Righteousness to every one that believeth.—To the same Purpose is that, Phil. 3. 9. And be found in him, not having mine own Righteousness which is of the Law, (viz. moral Vertue) but that which is through the Faith of Christ, the Righteousness which is of God by Faith.—Act. 5. 29. We ought to obey God, rather than Men: And especially such as scoff at the Doctrines of Christ. The Apostle faith (1 Joh. 5. 9, 10.) If we receive the Witness of Men, the Witness of God is greater.—He that believeth not God, hath made him a Liar; because he believeth not the Record that God gave of his Son—Who is declared to be LORD our RIGHTEOUSNESS; and by Faith in his Righteousness we are justified, and do glory: But not in meer moral Vertue; for to glory in this, is to glory after the Flesh, and not after the Spirit; 'tis to glory in a Thing of nought.

The next Thing I shall take Notice of, is that Reflection this Gentleman casts on the Protestant Religion, professed by faithful Expositors, and Preachers of the Gospel, with others, from the Reformation, particularly in NewEngland.—He reflects in this Manner, (Pag. 7.) Thus stupified and bewildered with Sounds, without attending to the true Sense of Revelation, the pure & perfect p. 68Religion of Jesus,—is in many Places turned into an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundlessRecumbency: and in short, every Thing but what in Fact it is.—If the Case be so as is here represented, then our FATHERS, where are they? Have they been such blind Guides? God forbid! We hope and believe better Things of them than are here reported, as they made the Word of God their Rule. And it were well, if some among us had followed their Example; and if our Author particularly had done so, for the Good of that Church and People he stands in a particular Relation to.—He also adds,—The pure and perfect Religion of JESUS, (which contains the most refined System of Morality the World was ever blessed with;—) None … I know of, will deny, that the Religion of Jesus is pure and perfect, or that it contains the most refined System of Morality, incomparably excelling the best Pagan Philosophers Systems, and even those of the best uninspired Jewish Doctors.—The moral Law is delivered to us in the sacred Scriptures with the greatest Perfection and Purity; and is there considered as of immutable and eternal Obligation. Our Saviour therefore declares, that it was not the End of his coming (as some might vainly imagine) to destroy the Law, but to fulfill it, Matth. 5. 17.—i. e. to fulfill the Law, in the Capacity of his People's Surety, for the Ends of making Satisfaction to divine Justice, and providing a justifying Righteousness for them, as well as to teach them the true Meaning of the Law, and set them an Example of Obedience for their Imitation. And tho' none are able to fulfill all Righteousness, as he did; yet as many as the Father hath given him, are predestinated to be conformed to the Image of the Son of God: Therefore we should be, in our Measure, in the World, as he was in the World; and should walk, even as he walked, who was the most illustrious Pattern of good Works, and followed exactly the Rules of true Morality. But for any to pretend, as this Author insinuates, that Christ came only to settle a … of Morality, and that this he taught principally, when p. 69he was in the World, tends to cast great Dishonour o… Christ, and to turn the trueChristian Religion into a meer Scheme of Morality, which savours much more of Paganism, than what Christ and his Apostles have taught us.—Therefore the Suggestion is to be rejected with Contempt and Defiance, as destructive to the great Ends of Christ's coming, and inglorious to that wonderful Work he has done for the Salvation of Souls: for which Saints do now, and for ever will adore and magnify the Riches of divine free sovereign Grace through JESUS CHRIST OUR LORD.

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

Before I come to the next general Head of Remarks, I shall take a little further Notice of this Author's Reflection on the Religion mostly profess'd in these New-England Churches, and by the Ministers in them, that we apprehend to be …ound in the Faith which is in Christ Jesus. p. 70He … (as was before noted) the Religion of the Land an idle Speculation, a mysterious Faith, a senseless Superstition, and a groundless Rec…mben…y. —But pray, Sir, why must it be branded with such hard and reproachful Names; as if our Faith, and the Doctrines we profess, were not according to Scripture; but founded on meer …imerical delusive Imaginations? This seems to be done with a Design to turn the Minds of People from the Truth as it is in Jesus: And if so, they must believe a Lie. For all such as turn away from the Truth, will fall under the Charge of Falshood, in a less or a greater Degree. And I suppose, if our Author had duely consulted the Rules of his so much applauded Morality, he wou'd have found no Room for such abusive Invectives against us, whatever deep rooted Prejudice he may be under against the Faith we profess.

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

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

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

III. To consider the Danger of substituting a Righteousness of our own in the Room of Christ's Righteousness, with Relation to the Affair of our Justification before God; and p. 71ho… far our Author stands justly chargeable with (Doctrinally) substituting personal Righteousness in the Room of imputed Righteousness.

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

The constructive Language of his Discourse, from the Beginning to the End, is, You have no Need at all to go beyond or without your selves for a Righteousness to justify you before God.—Else, whence is it, that he casts so much Obloquy upon Expositors and others, that put a Sense on his Text different from the Notion he has taken up of it? Why is he so cautious of speaking any Thing in Favour of the Doctrine of imputed Righteousness? He is so far from this, that the whole Construction of his Discourse is rather calculated in full Opposition to this Protestant Doctrine: And numerous Passages in it, I apprehend, are most plainly of an unfavourable Aspect. I will instance in a few, for a Specimen; and make some Remarks upon them. Thus, in proposing the Point that he undertakes to demonstrate (Pag. 11th of his Discourse) he expresly professes to maintain, That neither All nor any of our Righteousness, when true and genuine, sincere and universal, can possibly, consistent with Reason, Revelation, and even so much as common Sense, deserve this odious Character of filthy Rags. —This Gentleman here, as in the other Parts of his Discourse, seems to deliver himself in unusual Phrases, and a Manner of Expression which carrys much of Ambiguity in it, tending rather to amuse, than instruct People in general; without any Explanation of his Meaning, for the most Part; and destitute of Scripture-Proof, p. 72as before hinted. However, I observe, this Author appears by the Epit…ets he has heaped up, to aim at expressing to us, what he calls (Pag. 15) The most compleat Character of Spotless Vertue. —Now the Question is, Whether there is, or ever was, such a compleat Character of spotless Vertue, existent under the Sun; unless in the Case of the Holy JESUS, and of our first Parents before the Fall? And it's readily granted, that the Righteousnesses in these two Cases are exempt: But among all the natural Race of apostate Adam, where was there at any Time, or in any Instance, found a compleat Character of spotless Vertue? What faith the Scripture? There is not a just Man upon Earth, that doeth good, and …inneth not. Eccl. 7. 20. Now so far as the just Man …inneth, he certainly stains his moral Character, and detracts from his personal Righteousness, or Conformity to the Law of God, the Rule of Righteousness; which, as it demands Perfection of Obedience, can never in Reason be supposed to take up satisfied with an imperfect and spotted Obedience. Therefore such an Obedience as is … with Sin, can never be supposed available to justify us, in a due Process of Law; one Jot or Tittle of which God will not suffer to pass away. Consequently we must conclude, that in Relation to our being justified before God, against the Challenges of his holy and indispensable Law, verily all our Righteousnesses are as filthy Rags.—It is a Matter worthy of strict Notice▪ that when we apply this diminutive Character of filthy Rags to personal Righteousness, it is considered as viewed existing in it's Subject, a morally imperfect Creature, and with Respect to the grand Affair of Justification before God. In this Regard, I think, all the Righteousnesses of the most improved Christians may be fitly compared to filthy Rags (whatever this Author or any others may suggest to the contrary) without the least Inconsistency, either with Reason, Revelation, or commonSense. For (as was before shewn) it is Men's moral Vertues and personal Righteousnesses being so highly applauded, and placed in the Room of the imputed Righteousness of Christ, that is here and by every p. 37one ought to be condemned, as erroneous and corrupt, whatever plausible Pretensions may be insinuated, to blind Men's Minds, and pervert their Judgments.—It is the plain, direct, and infallible Gospel-Rule, that the Faith of Confessors to the Truth, in this and other Lands, is built on: And this, I pray God, we may continue to adhere to, and defend, in Opposition to and open Defiance of all that either the Art of Man, or Powers below, can suggest with Respect to the Vertues of Morality or a personal Righteousness being a fit or sufficient Intitlement to Acceptance in the Sight of God, either here in our Acts of religious Worship, or hereafter in giving our Account at the Tribunal of Jesus Christ. The Scripture is plain, and I think, indisputable, That without Faith it is impossible to please God. For he that cometh to God, with Acceptance, must believe. Heb. 11. 6.—God impute…h Righteousness without Works. See Rom. 4. 6.

But again, this Author asserts, Pag. 15. From the Beginning of the Bible to the End of it, you will never find any the least & most imperfect Degrees of real Goodness branded with any such odious Character. To which I answer, Perhaps our Author will own, that Saul when he was a Pharis…e, had some Degree of real Goodness in him, being as touching the Righteousness which is in the Law, blameless: Yet Paul the Apostle throws Disgrace on all his former Jewish Religion, as comparatively but Loss & Dung, Phil. 3. 8. His moral Goodness, which was really good in it's Kind and Degree, yet he ca…ts Contempt upon it, in Compare with Christ's Righteousness imputed to him, that Royal Robe with which he was then adorned.—And if Multitudes of Protestants, Expositors and others, have not been strangely deceived, this same Scripture furnishes me with an undeniable Instance to my present Purpose; and may be very justly (as it frequently has been) parallel'd with our Author's Text, taken according to the commonly received meaning. Paul, now a Christian and an Apostle, cured of his Pharisaical Dependance on his moral Vertues, says there concerning all Things, including his p. 74moral Attainments, present, as well as past, I do count them but Dung, that I may win Christ, and be found in him, not having my own Righteousness which is of the Law, but that which is thro' the Faith of Christ, the Righteousness which is of God by Faith. So we see the Apostle did not dare to approach the Presence of his final Judge, arrayed only with the self-pleasing Habit of his moral Vertues, the Dung-hill-Garment or filthy Rags of his own Righteousness; but with the rich and recommending Attire of Christ's Righteousness, the Righteousness which is of God by Faith.

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

But I think, enough has been said to confute such a dangerous Error; and establish our Souls in the contrary weighty Truth, that it is the Righteousness of Faith, and not our own moral Vertue, which renders us amiable in the Sight of God, according to Scripture and sound Reason.—That which renders acceptable in his Sight, is the Righteousness of God our Saviour, which is upon all them that believe, i. e. with Faith unfeigned; and the Scripture calls it precious Faith: And surely it is in God's Account so, especially as it pays peculiar Honour to his dear Son, and is the Means by his special Appointment to invest us with Christ's Righteousness, p. 75which covers our moral Nakedness from the Sight of his vindictive Justice (See Rev. 3. 18.) and indeed renders us pleasing Spectacles in the pure Eyes of his rectoral Holiness.—Not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, &c. Tit.3.5,—7. Here, we may observe, God's planting the vital Principle of Holiness in us, or purifying our Hearts by Faith (as well as his justifying us thro' Faith) is represented as an Act of his sovereign Grace and Mercy; independent of any antecedent moral Condition on our Part…; not at all respecting Works of Righteousness which we have done, and having no other Rule to direct it but his own Purpose and Grace, which (as it is express'd, 2 Tim. 1. 9.) was given us in Christ Jesus before the World began.—In short, by the whole Tenor of Scripture-Language, it appears, that Justification (as well as Sanctification) is a present Benefit, actually existent in this Life, beginning with our very first becoming Believers, and not delayed 'till Works of Righteousness be done by us to procure it, much less adjourned to the Day of Judgment, as some pretend.

What this Author offers, to support his Scheme of Salvation by moral Vertue from Psal. 18 23. I was upright before him—Therefore hath the Lord rewarded me according to my Righteousness:—This, I think, is foreign from his Purpose, and therefore will in no Way answer the Design he is upon. For it's probable, the Psalmist in these Passages, as well as in many other of the Psalms he penned, speaks not of himself personally, but prophetically and typically of the MESSIAH; who indeed acted in all that he did, in the Perfection of Uprightness or Righteousness, and therefore has an indisputable Right to plead the Merit of it.—Otherwise, David must be necessarily charged (at least) with gross Iuconsistency, or rather the Holy Spirit, by whom he spake; which would amount to such a Degree of Blasphemy, as this Author doubtless is very unwilling to fall under the Imputation of, however freely he has charged it upon Expositors and others, in a Matter of much smalle… p. 76Consequence. To demonstrate that David spake not this of himself, but of CHRIST, and to clear him of Inconsistency, we need only turn our Eye to … Sam. 23. 2. Where he makes that Declaration, The Spirit of the Lord sp…ke by me, and his Word was in my Tongue. Now, as he was before under the immediate Influence of the Spirit, so here also▪ where (it's observable) he disclaim, pleading the Dignity of his own Righteousness, but flies to the Covenant God had made with him, as in v. 5. In which he must unavoid…bly have a direct Eye to, &Faith in Christ and his Righteousness; on which, it is evident, he placed all his Hopes: For he saith, Although my House be not so with God (and as …t follows by Way of Repetition in the close of the Verse, Although he make it not to grow) yet he hath, made with me … overlasting Covenant,—This is all my Salvation, and all my Desire. And, as he elsewhere expresses it, on the like Occasion, What can David say more?—This shews us, that it was not his Uprightness, or his own Righteousness, that he depended on, as the Ground or Reason of God's bestowing his Rewards on him, or any other of his Saints, but he only looked herefor for the Sake of CHRIST and his Righteousness. And in the same Manner Paul expresses himself,—That I may be found in Him, not having my own Righteousness.—The Righteousness of CHRIST, and not moral Vertue (as I have had Occasion frequently to mention) is that whereby true Believers will at last be found of their Judge in Peace, and be presented faultless before the Throne of his Glory with exceeding Joy.—Many other plain Texts might be produced to confute this Author's wild and dangerous Assertions, and Attempts to bring the whole of Religion and Happiness under the Head of moral Vertue, and thrust out the Righteousness of Christ, and the Grace of the Spirit, as unnecessary in the Scheme of our Salvation; which is evident from what he says, Pag. 7. Revelation every where considers us as moral Agents, and suspends our whole Happiness upon our personal good Behaviour, and patient Continuance in Ways of well-doing.—We have here a farther Proof of this Gentleman's Dependance p. 77on moral Vertue, as if it were the All of Religion; there is nothing all this While in his Discourse, so far as I have already considered it, to be found of the Essentials of the true Gospel-Religion; not one Word of R…ation, or the Necessity of being born again, as our Saviour has taught us, nothing of Faith and Repentance (till near the close of his Discourse, where by a seeming meer accident it was once thought of by him) nothing of Union to CHRIST, nor of Communion with Christ &c. Those Things were all, as it seems, aliene to his Purpose. But surely, these, & such li… Things, are by the Tenor of Scripture-R…v…lation requisite, and leading to our final Happiness. The Case is not as this Author asserts, that Revelation suspends the whole … of our Happiness on our personal good Behaviour.

This indeed is necessary in a Professor of Christianity: but to say, or pretend, that the Scripture or Revelation every where suspends the whole of our Happiness on our personal good Behaviour, as this Author does, is a perverting the Scripture. In Truth, the personal good Behaviour, mention'd by him, appears by the whole Tenor of this Discourse of his, from first to last, to be little more than what the Heathen have profess'd and built their Hopes on: but without Faith, these Duties of Morality reach no higher than what Persons may and do often arrive to by the common Helps of Nature. And tho' when done in Faith, they are good in their Place, and strictly to be pursued by all that profess Christianity▪ is undeniable; yet when depended on, they will be found to be a meer Delusion, if I know any Thing of the Meaning of the Scriptures, or the Mind of God in them. In short therefore, unless the Mercy of God through a Mediator be extended to us for our Salvation, and relied on by Faith, we must inevitably perish with the fallen Angels, notwithstanding all our Duties,& notwithstanding the concurrent Help of all meer created Causes.—As to the Scriptures considering Men as moral Agents, I suppose, it must be granted, that the Angels which sinned, do still retain those natural Powers, which originally constituted them moral p. 78Agents; tho' under an irreversible Doom, without a Redeemer: and the like, I suppose, may be said of the Spirits in Prison, the lost Souls of Men, passed out of a State of Trial, into a State of Retribution, that they are still moral Agents. But to what Purpose is all this? Man's moral Agency, as he is under the Power of Sin by Nature, through the Fall, is a moral Agency only free to moral Evil, and not to that which is spiritually Good.—The Spirit that is in us naturally lu…teth to Envy, and to that which is Evil. And Paul declares that in him, that is, in his Flesh, dwelt no good Thing. Rom. 7. 18.—According to our Author's Scheme of Divinity (or rather, I think, Heathen Morality) he tells …s, Pag. 21. It is Demonstration, that the Foundation of final Happiness must be laid in every one's own Mind, in a personal good Turn, and rightness of Temper to relish celestial Joys.—Truly it is Demonstration sufficient, I think, that it is but a meer Amusement, to tell of a personal good Turn or rightness of Temper to relish celestial Joys, without previous Conversion, and some good Degree of a saving and experimental Acquaintance with divine Things. 1 Cor.2. 14. But the natural Man receiveth not the Things of the Spirit of God: for they are Foolishness unto him; neither can be know them (and then certainly can have no proper Relish of them) because they are spiritually discerned.—Surely such as trust to a moral Righteousness of their own, will find, as the Prophet speaks, The Bed is shorter than that a Man can stretch himself on it, and the Covering narrower, than that a Man can wrap himself in it; all our Righteousnesses being morally imperfect, and stained with moral Pollutions. For as the Apostle James observes, In many Things we all offend;—and whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all. Jam. 2. 10. & 3. 2.

In fine, if ever we obtain Salvation, and get to Heaven at last, we shall there, together with all Saints, cast down our Crowns at the Feet of GOD and the Lamb, and lie prostrate before the Throne, in Acknowledgment of our own Unworthiness, and in Admiration of the exceeding Riches p. 79of divine Grace in the whole of our Salvation by Christ, even from Election to Glorification. And if it were possible that Shame cou'd find a Place in Heaven, we should look back with the most sensible Blushing and Self-Abhorance, on our very best Services here in this World; freely and humbly confessing, that all our Righteousnesses were as filthy Rags; and shall then resolve the whole of our Salvation, from Beginning to End, into the Riches of the free Grace of God; the Grace of the Father, in appointing us to obtain Salvation by Jesus Christ; the Grace of our Lord Jesus Christ, in purchasing Redemption for us; & the Grace of the Holy Spirit, in applying to us the purchased Redemption, by working in usunfeigned Faith, and thereby uniting us to Christ in our Effectual Calling; and keeping us by his Power thro' Faith unto eternal Salvation.—We shall take none of the Glory to our Selves; much less place the Crown on the Head of our moral Agency and personal good Behaviour, or our own Righteousness, exclusive of the Righteousness of Faith: we shall then feel the Love of Christ constraining us (in a most sweet and delightful Manner) to confess our selves saved by Grace through FAITH, and that not of our selves, but by the Gift of God.