A 
 
 "VINDICATION 
 
 OF 
 
 Divers important Gofpel-Doffirine^ 
 
 AND OF 
 
 The Teachers and Profejfors of them : 
 
 AGAINST 
 
 The injurious Reflections & Mifreprefentatlons 
 
 CONTAINED 
 
 In a late printed Difcourfe of the Rev. Mr. LEMUEL 
 BRI ANT'S, Intitled, The Absurdity and Blafphemy of 
 depreciating Moral Venue. 
 
 Alfo a few Remarks are fubjoined, on Mr. JOHN BASS'S 
 
 late Narrative. 
 
 Publifhcd as his dying Testimony to the Caufe of CHRIST, in the Protef- 
 tant Churches, and particularly in New-England. 
 
 By SAMUEL N i L E s > 
 
 Paftor of a Church in Braintree. 
 
 O formofe Puer, nimium ne crede Colori. 
 
 Quid Roma faciam ? Mentiri nefcio. Juven. 
 
 2 Pet. i. i, 1 6. 7W// endeawour, that ye may be able after my Decea/e 
 to ba<ve thefe Things a/ways in Remembrance : For ive have not followed 
 cunningly dcvifed Fables, <vjben we made known unto you ths Puwer and 
 Coming of cur Lord Jefus Chrijl, 
 
 Chap. 3. IJ, 16. Even at our beloved Brother Paul alfo, according 
 to the Wifdom given unto him, hath ^written unto you ; As nlfo in all his 
 Epiftles, /peaking in them of tbefe Things, in which are fame things hard' 
 to be underftood, f uchich they that are unlearned and unjlablt V}rfji f as they 
 do alfo the other Scriptures, unto their own DejlruSion* 
 
 B O| S f O N: 
 
 Primed and Sold by S. KK EEL 'AND, oppofitc the Prifon in Qucea- 
 Street. 
 
THE 
 
 PREFACE. 
 
 HE Remarks contained in the following Pages 
 were, for the Sum and Scope of them, drawn 
 up foon after the Difcourfe,to which they refer, 
 was publjfhed, with an Intent then quickly to 
 offer them to publick View. In doing of which, I had 
 no Defign to enter into a perfonal Cornell with the Au- 
 thor, or any others that may be Like-minded with him : 
 but only to con fend for the Faith ^ delivered to thSatnts, in 
 the Days of the Apoftles, and primitive Times of- Chrif- 
 tianity ; which alfo has been handed down to theChurches 
 of the Saints in New-England^ by thofe eminent Worthies, 
 that were Inftruments in the Hand of Chrifr to fp 
 Knowledge of thole important Doctrines reve 
 itrongly recommended in the Gofpel,which have been ge- 
 nerally received and profefTed, not in this Land only, but 
 in all theChurches of theReformation. However, rr\y De- 
 pendance is not upon human Tradition or Antiquity, with 
 Refpcct to thefc Do6lrines,that are now by fome fo much 
 decryed and condemn'd, yea, even ridicul'd : But on the 
 pure and unerring Word of GOD \ as firmly believing them 
 to be therein difcovered, ratify'd and confirmed by Infpi- 
 ration of the Holy Gholl. My main Defign in the Re- 
 marks before us, is, by divine Affiftance, (accordingjto my 
 Meafure) to vindicate thofe Doffrines of our holy Religi- 
 on, fo mifreprefenced and treated with fo much Contempt 
 in the Difcourfe under our Examination , and to remove 
 the groundless and injurious Reflections caft on the whole 
 Body of excellent Proteftant Exfojttors, Minifters^ and Pro*- 
 fy r/,in general, of the laft and former 'Age -, and alfo, if 
 poflibic, to put a Stop to the prevailing Contagion of Ar 
 
 A 2 winlak 
 
2 fbe P R E F A C E. 
 
 mini an Errors and other ioofe Opinions among us, which 
 threaten to banifli vital Piety out of the Land. Some 
 worthyGentlemen in theMiniftry among us entering into 
 the Controveriy, and engaging (as I apprehend) on the 
 Side of Truth, this occafioned my delaying to publifh my 
 Remarks hoping, what was publifhed by them, might 
 lead our Opponent into a laudable Retractation. But my 
 Hopes in that Cafe foon vanifhed, upon his publifhing a 
 (pretended) Vindication of his Sentiments, not fo much by 
 fair Scripture- Argument ( which, I fuppofe, he found im- 
 poflible) as by Banter, and by perfonal Reflection and In- 
 vective, which doubtlefs he readily concluded to be much 
 the eafieft Method, and perhaps moll agreeing to his 
 Genius and Capacity. 
 
 The Time of this Delay gave me Opportunity to review 
 what I had wrote,&to exhibit the fame to thePublick with 
 conhddjjjfEnlargement on feveralHeads of Remark ; by 
 which Means, this Work is much lengthier than I at firil 
 purpofed : Yet I hope, it may not be the lefs ufeful, to 
 fuch as have not fallen into the dangerous Scheme I am op- 
 pofing, and perhaps may minifter fome Caution to fuch as 
 are iopanger to be led away by thofeSelf-plea/ing Notions, 
 ^Cwftrioufly propagated in this Day of Degeneracy. 
 The Prevalence of fundry pernicious Errors, tending to 
 theSubverfion of our holy Religion, is for a Lamentation, 
 and fo alt be for a Lamentation^ unto all the true Lovers of 
 Zion, and Friends to the Churches of Chrift in New- Eng- 
 land. Truly forrowful is the State of fome of ourChurches, 
 who have Ministers fet over them, that conteft, and even 
 deny, yea, I may fay, deride fome of the grand Articles of 
 our holy Profeffion, as they are exhibited in t\\zd[[embly t & 
 Catecbifm (commonly fo called) tho' the Doctrines con- 
 teitei are fo plainly according to Scripture. -Therefore it 
 is, that fome (we hope, not many) who have taken on 
 them the pastoral Charge^ do neglect the Lambs of thofc 
 Flocks under their Care, by declining to inftruct them in 
 the private Way, by Catecbifing , and this in Places where 
 th* former Minifrers were wont to make Confcience of at- 
 tending tliisWork > as a Pare of their minifterial Duty* 
 
 This 
 
PREFACE. 2 
 
 j 
 
 This Pra&ice has obtained not only here in New-England, 
 but in all the reformed Churches abroad. Unto this lauda- 
 ble, and necefTary Pradice (as I think it to be) I can give 
 fome Evidence. When I refided in this Town of Braintree 
 at firft, and was at School here, it was the known conftant 
 Method of the Rev. Mr. FISK, the then worthy Minifter 
 here, to appoint certain Times for the inftrucling the 
 Children and Youth in the Catechifm ; the Benefit whereof 
 I enjoy'd together with others And this religious and 
 commendableService was keptup by thofe worthyMiniftcrs 
 that fucceeded him, the Rev. Mr. MARSH and Mr. HAN- 
 COCK. But now, I am informed, it is wholly laid afide\ 
 which muft lie as a Reproach both upon Minifter, and 
 People,where it is indulged ; as well as muft be a dreadful 
 Injury to the Souls of the poor Children, fojKamefulty an$ 
 larbaroujly neglected. Some Reaibns of my Judg- 
 ment I mall prefently offer. Another Inftance or two I 
 will mention of the like tender Care & Fidelity of godly 
 Minifters, to the Souls of the Children and young People 
 under their paftoral Charge. When I was under the 
 Tuition of the Rev. Mr. HOBART of Newtown, whofe 
 Memory andCharadler will ever be dear to me,which was 
 when I was more capable of obferving & making a Judg- 
 menton theCondu6tofMinifters,inthisPoint Q*tCatechi/ing ; 
 his Method was to appoint aTime fottheCbildreri to attend 
 thisServicei&alfo for the youngPeople,Males &Females, 
 grown to Men's and /F<?;;^VEftate. . Thefe,in their feveral 
 Turns, all attendedCrf/#^#g > . Moreover,he was wont to 
 explain and apply the Dodrines and Duties, held forth in 
 the Catechifm^ at the fame Time. Another Inftance of 
 conftant and indefatigable Care and Pains in Catechifmgi 
 was my defervedly much honoured Father-in-Law, the 
 Rev, Mr. THACHER of Milton ,' whofe Example in this 
 and all other Ads of Piety and Faithfulnefs, towards not 
 only his own People, but the Indian Tribe, both young 
 and old, at Punkapaug^ and' Packenee, as they were then 
 called, now Stougbton$ I lay, his Example, with that of 
 the other venerable Fathers & memorable Brethren above 
 mentioned, ,and the .reft of Chrift's Minifters amgng ^> 
 
 in 
 
P R E F A C : 
 
 in general,is certainly worth theNotice &Imitation of their 
 SuccefTors, and of all that fuftain the minifterial Character. 
 - Nor wou'd I omit mentioning on this Occafion, the 
 great Service done the World, by that excellent Minifter 
 of Jefus Chrift, the Rev. Mr. WILLARD, in his elaborate 
 Expofition on the Catechijm : wherein all its Inflruclions 
 are confirmed by Scripture-Proofs, and with nervous Ar- 
 guments, fufficient for the Conviction of all Gainfayers. 
 
 But now, as my Sentiments in the Cafe I am upon, arc 
 not built on Tradition* or the Authority of our Fathers, 
 I fhall offer fome of the Reafons of my Opinion. I ap- 
 prehend it very obvious, what evil Conferences will necef- 
 farily follow the Otniffionof inftru6ttngChildren,in the Ca- 
 tecbifm. It is well known, that Catecbifing has been of long 
 and fingular Ufe among us : the Advantages thereof Mul- 
 titudes are ready from their own Experience to witnefs to. 
 As it has ever been efteem'd by the Minifters in thefe 
 Churches, a Part of their minifterialWork to Catechife the 
 Children of their Congregations, as well as to inftruct el- 
 derPcrfons by publickly preaching the Word of God,they 
 have grounded their Judgment partly on that folemn 
 Charge our Saviour laid upon Peter as a leading Minifter, 
 and for a Teftof his Love to Chrift, (Job. 21. 15.) Feed 
 wy Lambs. Thefe are a Part of the Flock : and it is to be 
 noted, here the Lambs are fet before the Sheep ; which 
 might be defigned to mew the tender Care Chrift had par- 
 ticularly of Children and young People, who, to anfwer the 
 Metaphor, muft be principally intended by the Lambs of 
 the Flock. Agreable to this is that Charge given to Mi- 
 nifters, and ufually laid on them at their Ordination, Feed 
 the Flock of God which is among you ; the young, as well 
 as old, under your paftoral Care. See i Pet. 5. 2. Or as 
 it is exprefs't, Aft. 20. 28. Take heed unto your f elves, and 
 to all the Flock , of which theCbildre'n are a great 3 growing 
 Part, and a hopeful Part, when well inftrucled in the Prin- 
 ciples of Religion, by Catechifing. - We may alfo fee ( to 
 the Shame of fuch as habitually neglect this irhportantPart 
 of their Duty) how emphatically Ctrift, the Head-Shep- 
 herd of his Flock; both Sheep and Lambs, has anfwercd 
 
 his 
 
fhe PREFACE. 
 
 5 
 
 his Character and Truft, and left an Example to all his 
 M/nifters or Under- Shepherds, in fulfilling fo exactly in 
 his perfonal Miniftry on Earth, and leaving the fame In 
 Charge to his Miniflers, what was predi&ed of old by the 
 Prophet concerning him, Ifai. 40. n. He Jhall feed his 
 Flock, like a Shepherd^:. He Jhall gather the Lambs with 
 his Arm-, and carry them in his Bofom, and Jhall gently lead 
 thofe that are with young. 
 
 Minifters, Parents, or Tutors neglecting this Branch 
 of their Duty is an inexprefiible Injury to the Souls of the 
 Touth thus negle&ed, That the Soul he without Knowledge, 
 it is not good. And what better Expedient can be found, 
 to promote the good Knowledge of God, in the Minds of 
 young Ones, than the Means I am pleading for ? How 
 otherwife can the Lambs be faid to feed after their Manner ? 
 (Ifai. $. ly.jOr, theKids be faid in aScripture-Senfe to feed 
 befide the Shepherds Tents ? (Cant. i. 8.) Or can any fup- 
 pofe,that theKnowledgeTV;#0/y had of the HolyScriptures, 
 confifted only in a meer literal Knowledge, by the bare 
 reading of them ? and not rather,that he had been well in- 
 ftructcd from his Childhood, in the Contents of the Bible, 
 efpecially the grcatTr#/fo contained in the Holy Scriptures ; 
 and that thofe Doctrines were received by him and relied 
 on by Faith ? Otherwife they cou'd not have had fuch an 
 happy Effect on him, as to make him wife unto Salvation. 
 The Knowledge Timothy had in the holy Scriptures, we 
 may juftly conclude, was through the pious Care of his 
 Parents, his Grand-mother Lois, and his Mother Eunice 
 (2 Epift. i. 5J who arefet as Examples, of carefully in- 
 ftructing Children in Religion. 
 
 Moreover, an Omiffion of this Duty towards Children, 
 will neceflarily and by inevitable Confequence, not only 
 be a Means to rafe the Foundations of Zion 9 but tend to 
 .baniili true Religion^ and bring in Htathenijm like a mighty 
 Flood upon a People. For, it is beyond allContradiction, 
 I fuppoie, generally fpeak ing, that many Parents,and fuch 
 as are charged with the Education of Children, are too 
 rcmifs and negligent in teaching them the Knowledge of 
 oi the ScriftureS) and promoting them in learning their 
 
 A 4 Catecbijin> 
 
6 Me P R E F A C E. 
 
 Catechifm, For their early Acquaintance with the Things of 
 God and the Religion of Jefus : And what a wonderful 
 gratifying Indulgence muft it be to fuchParents and others, 
 when their Minifter tells them (practically at leaft, if not 
 verbally) that the Catecbifm is corrupt, containing falfe 
 Points of Doctrine (as fome in this evil Day pretend) and 
 that he dare not teach the Children what he himfelf 
 does not believe : Or elfe excufes himfelf from Catechifing 
 them, by a more plaufible Pretence, <fbat it is no Part of 
 a Minifter' 'j Work ! Thefc and fuch like Evafions in Mi- 
 nifters, bear a near Refemblance with Jeroboam's carnal 
 Policy to fecure his- Authority over tkePeople ; of whom 
 it is faid Who finned & madelfrael to Jin. SuchMinifcers 
 are in danger of the like Character with his, who is alfo 
 faid to drive Ifrael to Sin, and from following the Lord. 
 (2 Kin. 17. 21.) He perfwades them, that it was too far 
 for them to go up to Jerufalem, to worjhip after the Manner 
 whichGod had appointed : therefore fets ^Golden Calves, 
 under a corruptPretence,thatj/&^ weretheGods tbat brought 
 them out of the Land of Egypt ; and fo drew the Body of 
 thatPeople into Idolatry, which probably he learnt inEgypt, 
 when he fled thither for fear of Solomon. And this their 
 Idolatry continued until God fent them into Captivi ty,for 
 their Apoftacy, in calling off and forfaking the true Wor- 
 fhip he had appointed, and fetting up a Religion of their 
 own. The Example of Abraham JM& the highEncomium 
 God gives of him and his Conduct, refpecting the Cafe I 
 am upon, is worthy the Imitation of Parents, Minifters, 
 and all others, to whom the Education of Children or In- 
 ilruction of Youth is committed. Sec Gen. 18.19. I know 
 Jbim, that he will command his Children and his Houfoold 
 after him, and they Jhall keep the Way of the Lord. Parents 
 Ihould train up theirChildren in the Way of Truth, if they 
 wou'd not have them depart from 'it when they are old. 
 (Prov. 22. 6.) They fhould labour to bring them up in the 
 Nurture andAdmonition oftbeLord.(Eph. 6. 4.)But how can 
 Parents do thus, if by the Inftigation of their Minifter, by- 
 his Example, or by any other Means, they are led to 
 neglect teaching their Children the very frft Principles of 
 
 the 
 
fbe PREFACE. > 
 
 tbe Grades of God ? Which are in an excellent Order and 
 a clear compendious Manner exhibited in the Catechifm, 
 that has been moftly in Ufe among us, and higheft in 
 Efteem with the generality of Churches in New-England. 
 Alas, what we read in Lam. 4. 3, 4. I think is applicable 
 in the Cafe before us ; . Even the Sea-Mongers draw out 
 tbe Breafi, they give fuck to their young Ones : the Daugh- 
 ter of my People is become cruel, like the-Oftriches in the Wil~ 
 dernefs. The young Children ajk Bread, dnd no Man break- 
 eth it unto them. This feems to be the lamentableCafe with 
 poor Children, when the Catechifm is thrown out 
 of its wonted commendable and necefiary Improvement 
 for Soul-advantage to Children. And what can be ex- 
 pected to follow, but Vice, Ignorance & Atheifm ? Thus 
 Parents entail their Sin on their miferableOffspring : and 
 give them Example, to do the like to their Children. 
 (Ezek. 1 6. 44.) 
 
 Before I difmifs this Point, I mall make one brief Ob- 
 fervation upon it, which I fuppofe few will deny to be 
 juft : Had this Neglect of Catechifing the Children 
 been proved upon any Minifter in thefe Churches, though 
 under any Pretences whatfoever, before our venerableFa- 
 thers in the Miniftry of the laft Age, or theirPredeceflbrs, 
 in New-England, when convened in Council, they would 
 have thought it neccfTary immediately to difmifsfuchMi- 
 niiler from his PaftoralOffice : And fuppofing theChurch 
 he was fet over, fhould refufe to concur with their Deter- 
 minations in thisCafe, I believe,then fuch aChurch wou'd 
 be deem'd unworthy ofCommunion with the otherChurch- 
 es, as having in Effect denied the Faith, and made them- 
 felves acceffaryto the promoting of fach Ignorance & Err or y 
 as 1 think to be inconfiftent with and deftructive of that 
 vital Religion, for which our Anceftors were famous, and 
 this People were once greatly renown'd. Certainly fuch 
 an Omiilion muft be judged by all fober and well Princi- 
 pledPerfons,not only irreligious inMinilters, &Parents,but 
 even inhuman and barbarous,^ theSouls ot theirChildren ! 
 Who can account for it ! How can it be excuied ! I truly 
 think, Minifters, or Parents, or others that have the Care 
 
 of 
 
8 The PREFACE. 
 
 oFeducat!ngYouth,if they habitually don't pra&ife thisDuty 
 of Catechifing) have no Cloke for their Sin. Neither can we 
 rationally expect better Times, without a Reformation in 
 this Matter. I mall only add one Word further upon it, 
 viz. If the Minifter in any Place will not be perfuaded to 
 attend his Duty in this Point, Heads of Families will do 
 well to take the more Pains in catechi/ing their Children 
 and Servants at Home ; and in doing it,to make frequent 
 y fe of fome familiar Expofjtion of the Catechifm^ for the 
 fafer and clearer explaining Things to them, as they go a- 
 'long. There are many Books of this Kind to be had ; 
 which might be of fingulaf Service, if made more Ufe of, 
 to fpread the Knowledge of divine Things, among elder 
 People, as well as young ones, and to fecure them in the 
 Belief of the Truth. For, if by fuch Helps they become 
 well acquainted with the great Doctrines and Duties of 
 Chriftianity, as they will the better underiland the Ser- 
 mons of their Minifter on thefe Subjects, fo they will be 
 the more capable of diftinguifhing between Truth &Error ; 
 and if they fhould Ibmetimes hear any Thing advanced in 
 Difcourfes from the Pulpit, contrary to found Doffrine? or 
 leading to dangerous Errors^ the well-inftrufled Toutb 
 would be lefs expofed to receive /// Imprejjions therefrom, 
 or an leaft their more judicious and faithful Parents would 
 be able to fortify and guard them, and I hope would take 
 Care to do it fcafonably and effectually, as knowing that 
 they (as well as the Minifter,) muft give Account. 
 
 It may not be altogether impertinent or unfeafonable, if 
 I now take Occafion to mention it as another darkOmen, 
 and a Symptom of the declining State of Religion in this 
 Land, that our wonted Leftures on Week-days are of late 
 fo much laid afide, or negleded, and practically defpifed 
 among us. In fome Places, perhaps the Minifter may vo- 
 luntarily omit them, either by Reafon of his Support's be- 
 -ing too fcanty to allow of the Expence ufually arifing on 
 fuch Occafions, or becaule .the Burden of Labour created 
 hereby takes him too much off from other ( as he 
 thinks) more neceffary Parts of hisMiniftry,or elfe becauie 
 he is discouraged by the thin Appearance vi Auditors, &c. 
 
 And 
 
fb* P R E F A C E. 9 
 
 And undoubtedly the People are very much to Blame. 
 For even where the Minifter is not at all in Fault, but re- 
 foJutely furmounting all Difficulties in his Way, as being 
 chearfully willing to fpend and be fptnt in the Caufe of 
 Chrift and for the Good of Souls, diligently keeps up his 
 ftated Lefture, yet how frequently do's he fee it poorly at- 
 tended, and finds herein a great Difcouragement to his La- 
 bours, as it fcems a practical Contempt of the Means of 
 Grace, and an Argument of a fad Prevalence of theSpirit 
 of this World among his People ? Indeed it muft neecls 
 be a Sign of the forrowful Change of State in Point of vi- 
 fible God linefs thro' theLand, unto all thofe who are trem- 
 bling for the Ark of God, and who have feen the crouded 
 Aflemblies for Worfhip on Letture-days ( as well as on 
 Lord's-days] in former Times, now to fee the Degeneracy 
 this People are fallen into, by the general Neglect of fuch 
 Opportunities for the Exercifes of Religion and the Care 
 of their Souls. Which Neglect fhamefully prevails, not 
 only in many Country-Towns, but even in our Metropolis 
 alto, the chief Place of Concourfe ; where tho' in a Judg- 
 ment of Charity there be fomeThoufands of devoutSouls, 
 yet it was furprizing to me to behold ( as I lately did ) at 
 their Tfarftay-Lefture, the Pews and Seats in a Manner 
 empty ; and this, notwithftanding fome Pains have lately 
 been taken(as I am informed)to revive that ancientLefture; 
 particularly by reprinting and difperfing an excellent Dif- 
 courfe of the memorable and Rev. Mr. JOSHUAMOODEY'S 
 on the choice Benefit of Communion with God in his Houfe ; 
 thought to be very well calculated to that Purpofe,and ac- 
 companied with a recommendatory Preface, by fundryRe- 
 verend and worthy Miniftcrs of Bofton^ viz. Dr.Sewall,Mr. 
 Prince, and the late Mr. Webb. Whofe pathetick Wifhes 
 therein exprelTed, it is not unfeafonable here to repeat, in 
 their own Words, which are thefe. " May the Minijters 
 " of Chrift be intreated to do their utmoft to revive our 
 " firft Love for the Houfe of God, by infilling on the 
 :c greatfruths of /^GOSPEL ; fuch are,theDodrines of the 
 '" Divinity and favingO^zV^ of ourLord JESUS, God-Man 
 " Mediator j concerning fhtGodkead and &\vmzOpcratiovs 
 
 44 of 
 
jo The PREFACE. 
 
 " of the HOLY SPIRIT, on which all the Succefs of the 
 ** Gofpel-Miniftry depends : Such are, the Doctrines of 
 " Original Sin., and our loft and periling State by the 
 " Fall ; the Nature and Necefiity of Regeneration by the 
 " Spirit of God ; our juftifcation thro' the perfect Righ- 
 <c teoufnefs of Chriil imputed to us,and received bjFaith - 9 
 * theNature and great Importance otGofpel-Obedience&c. 
 cc And may God's People mew their earneft Concern in 
 <c this Matter, by a diligent conftant Attendance on the 
 <c Word and Ordinances, and by their Care to bear the 
 " Fruits of the Kingdom." 
 
 On this Occafion, I would take the Liberty ( which, I 
 hope, I may do without Offence) humbly to fuggeft, that 
 as there is a Cbarity-Ledure^ annually at theMiniftersCon- 
 vention on the Day after the General Election, one View 
 of which is to promote the Collection then expected, for 
 the Support of fome Minifters that have a difficult Situa- 
 tion, but fmall Congregations and fo but fmall Salaries, if 
 our honoured Patriots at the Council-Board and in the 
 Houfe offieprefentativesttsfctrig theCafe intoConfidcration, 
 would be pleafed, as many of them as might be, to coun- 
 tenance fo ufeful a Charity by attending that LeBure in 
 particular, and giving their Contribution, as feveral Mem- 
 bers of that honourable Body and others of diftinguilh'd 
 Character, I know, have fometimes done, and therein have 
 not a little honoured themfelves, this doubtlefs would be a 
 Sacrifice well pleafing to God thro 9 Jefus Chrift ; and fuch a 
 laudable Pattern in our civil Leaders and principal Gen- 
 tlemen might happily be the Means of diffufing a Spirit of 
 Liberality,and draw in many to imitate them,in honouring 
 the Lord with their Subftance on fuch Occafions , which 
 would be Matter of abundant ^hank/giving to God, efpe- 
 cially from thofe who receive thefe yearlyBenefactions. I 
 hope, it will be excufed, if I take the Freedom to add 
 here, that a Concio ad Clerum being partly the Defign of 
 this annual Lefture^ I truft, it will from Time toTime be 
 the Care of the Mini&er who preaches it, to exemplify and 
 recommend on that Occafion the evangelical Preacher^ and 
 lay hold .of that Opportunity for bearing his faithful Tef- 
 
 timony > 
 
The P R E F A C E. n 
 
 timony, as in Behalf of the peculiar Doftrines and Duties 
 orCbriftiamty y vil\\ch fhould chiefly fill ourPulpit-Difcour- 
 ics, fo likewife againft the growing Errors, Neglefts, and 
 Mifcarriages of theDay, whether amongMinifters orPeople. 
 But to return to the fpecial Bufinefs of this Preface- 
 As the Growth of Arminianifm and loofe Principles in 
 Religion among us,tends to the utterRuin of thefeChurch- 
 cs, in Point-of Faith, Worfhip,and vital Godlinefs, \ .have 
 for my own Part determined, whileOpportunity continues, 
 to testify the Gofpel of the Grace of God, according to the 
 Ability which God giveth. And as I tho't Mr.BRiANx's 
 publifhed Difcourfe manifeflly levePd againft fome impor- ; 
 ttht Doftrines of the Gofpel, and calculated to promote 
 Error ', to depreciate the found Principles commonly re- 
 ceived in the Churches of New-England* and among Pro- 
 tenants in general, and to reflect Difgrace on thofe that 
 profefs the fame ; I have been moved ( however unfit for 
 iuch a Talk,) to undertake an Examination of his Difcourfe, 
 and to endeavour ( after my Meafure ) the Defence of the 
 Gofyel, and herewith a Vindication of the many Expofitors 
 and Profeffors reflected upon by him with fo much Severi- 
 ty and Acrimony. 
 
 If in the Courfe of my Remarks it mould happen, that I 
 have taken Things anywhere othcrwife than he intended, 
 it is what I am not fenfible of at prefcnt. If he iliould 
 make fuch an Objection, all I can now fay to it, is, 
 That to prevent Mifunderftanding he mould have forborn 
 all ambiguous ExprcfTions, and ought to have explained 
 his Meaning better. I have taken Things as they Hand in 
 his Book, and am not at all confcious of wilfully pervert- 
 ing his Senfe. If he is able to offer me better Light from 
 Scripture* on any Argument before us, I am ready to re- 
 ceive the fame. But Saiyr or Banter, fipbiflual Cavils* or 
 evafive Replies* won't be worth my minding : And as for 
 pcrfonal Refefyons* Infults* and Abufes fo familiar with 
 him, I fhall not value them a Rufh. 
 
 'I fee by his Management of theDifpute with Mr.PoR,- 
 TER, that when he can't fairly grapple with an Argument, 
 he knows how to Ihuffle and evade : And knows how to 
 
 fatynfs 
 
12 fbe P R F A C E. 
 
 fatyrife and refleff, when he can no longer reafon in any 
 plaufibleManner. Andtho' at firft he fat out with fomefpe- 
 cious Fretenfion of being zCakinisJ ; yet it feems, he has 
 thought fit to drop it : And fome think,after all his loud 
 Noife, he has given up the Text it felf,which he pretended 
 to vindicate. But perhaps I go too far, in touching on 
 that Controverfy. Yet I had tho't it not improper for me 
 to make fome Remonftrances here againft the many abu- 
 five Reflections, ofaperfonal Afpect, which he has filled 
 his publifhed Letters with. However, becaufe I would 
 not unreafonably fwell this Preface, and becaufe the wor- 
 thy Gentlemen againft whom he writes, are well able, if 
 they think it worth while, to defend themfelves, I for- 
 bear. Only I cin't help taking Notice of a Paragraph 
 ia his fecond Letter , where he deals in Scandal at a ftrange 
 Rate ; not only afperfing theCharacter of the Living, but 
 even throwingDirt upon theMemory of theDead. I think 
 it truly zMaJhr-Piece of Defamation, as black 5c deformed 
 as almoft ever I met with : And this,it feems,inRetaliation 
 for a comparatively foft Reflection ; which, however,had 
 perhaps better have been omitted. Perit judicium^cumRes 
 tranfit inAffettum. But I difmifs the difagreable Subject ; 
 hoping, thisAuthor, upon a calm Review of Things, will 
 take Shame to himielf for fo unaccountable a Sally of 
 vindictive Pafllon. 
 
 I mail only further obfefve, that what feems to have 
 cfpecially fro voked him againft his Opponents, is their be- 
 ing inftrumental to bring him under the Repute of aB^r- 
 minian or worfe, to the Publick. And all I mail fay to 
 this, is, That had not \\\sfrinted Difcourfe previouily laid 
 him under fuch a Character, the Rev. Gentlemen he fo 
 loudly complains of, would ( I confefs ) have acted an un- 
 kind Part towards him : But as the Cafe really flood, I 
 think his Offence groundlefs, and his Heat on this Occa- 
 fion altogether unjuftifiable. For he is bimf^f the true (ex- 
 emplifying) Author of this his Character, by m's faid Dif- 
 courfe ; as he has therein difavow'd the orthodox commonly 
 received Notions, on the Head of the Divine Decrees,, of 
 Original &>,of ejpcaciousGracerf imputfdKigbteoufnefs> &c. 
 
 To 
 
fbe PREFACE. 13 
 
 To all which he difcovers a flrange Antipathy and 
 at the fame Time, makes the whole Doftrine of Chrift but 
 a more refined Syfiem of Morality, and refolves the whole 
 Duty of Man into the Practice of moral Vertue ; declaring' 
 this to be the Bafts and whole Superftru&ure of theReligfon' 
 of JESUS, the very Sum and Subftance of Chriftianity ; af- 
 firming, that Revelation every where fufpends our whole 
 Happinefs on our perfonal good Behaviour, and conftitutes 
 this the Condition of all God'sFavours ; yea, that the grand 
 Defign of Chrift's coming into the World was to be a 
 Preacher of Rigkteoufnefs, to-fet up theChriftian Scbeme&nd 
 propagate Truth and Vertu* among Mankind ; that to pro- 
 mote moral Righteoufnefs is the ultimate View of GOD in 
 all his Difpenfations ; that moral Vertue is the fupreme 
 Dignity of GOD himfflf, the chief ( if not only ) Subject of 
 proper Gofpel-Preaching, &c. And in fhort,that by the com- 
 monly received Principles, fo inconfiftent with his, theChrif- 
 tian Religion is in many Places turned into an idle Specu- 
 lation, a mysterious Faith, a fenfelejs Superftitionfa aground- 
 lefs Recumbency. This is a true Breviate of hisDifcourfe ; 
 and if his other Difcourfes from the Pulpit are analogous 
 to this, or confiltent with it, What other Denomination 
 can fuch a Preacher expeft to come under, among fober 
 and judicious Chriitians, but that of wiArmi nian orworfe ? 
 Certainly then he had no juft Reafon to reflet, as he has 
 done, on Mr. Porter, or his Alienators. Thefe Rev. Gen- 
 tlemen's Tcftimony in that Cafe I think ttuly worthy of 
 Imitation, as well as Commendation, by the faithful Mi- 
 nifters of CHRIST thro' the Land, and all others who have 
 at Heart Soundnefs of Doctrine and Purity of Religion : 
 Efpecially as thefe Churches appear now, more than ever,in 
 Danger of being corrupted by Arminian Errors, or worfe 9 
 fo induftriouiiy propagated by fcveral, with theAuthor we 
 have in View, lately introduced into the Paftoral Charge. 
 One flagrant Inftance I can't help taking a particular No- 
 tice of; I mean,Mr.y0#6vz/},who was not many Years ago 
 fettled in theMiniftry,but has lately been difmiiVd,as hav- 
 ing turned fromCd/w/yk,&embraced theArmimanSchcmc^ 
 by hisownAccount in \u$Narratii:e< theAffair, Andlcan- 
 
 not 
 
i 4 Me P R E F A C E. 
 
 not help wi fhing, that every one of ourCburcbes, which have 
 been impofed upon by likePretenders toOrthodoxy, would 
 follow the JaudableExample of thePeople rfAfhford -, & re- 
 gularly labour to get free from thedangerousContagion of a 
 corruptMiniftry, fuch as difleminates Arminlan Errors, and 
 loofeOpinionsinReligio^thattend tofubvert theTruth,and 
 deftroy vital Chriftianity among us. Nor can I forbear ex- 
 prefting my Wifhes,that in theCboice and the Ordination of 
 Minifters for the future, more Care might be taken, by all 
 concerned therein,to have fuffkientEvidence of their being 
 found in tbeFaitb,znd hopefully fuch as will bring the ever- 
 lafting G of pel to their People ; and not fuch as underPre- 
 tence of doing that, will only or mainly preach up moral 
 Venue i and this in fuch a Way as tends to deftroy theFaith 
 and vacate the Goffel of Salvation. 
 
 I hope, what I have here offered to the Publick may by theBlefling of 
 God ierve fome valuable Ends ; if not to convince & reduce fuch as are 
 already engaged in the Arminian Scheme, yet to warn others of theError 
 and Danger of it, and to eftablifli them in the Belief of the Truth, as it is 
 injtfus. I fend forth this Eflay with my hearty Prayers to the God of 
 ail Grace, that for Chrift's fake he would own and blefs what is here faid 
 agreable to his Mind and Will, for thofe happy Purpofes : And that the 
 Lord in Mercy would help his Miniilers, like Paul, to fight the goodight> 
 and keep the Faith ; and help his Churches in this Land, even unto the 
 lateft Generations, to hold f aft the Form of found Words, in Faith and Love, 
 fwhich is in Cbrift Jffus, to keep his Word and not deny his Name, but to 
 hold fa 'ft that which they have, that no Man take their Crown from them. 
 
 And may I, who having obtainedHelp of God, do continue unto this 
 Day (being in the 7 8th Year of myAge) obtain Mercy to be faithful even 
 unto the Death, ancttheri,/frzi/> my Courfe with Joy, and with the more 
 Joy from a ProfpecYof this People's talking in the Truth and continuing 
 in the Grace f God. 
 
 Now unto him who is able to do exceeding abundantly above all that 
 we afkor think, be Glory in the Church by CHRIST JESUS, throughout 
 all Ages, World without End. Amen. 
 
 SAMUEL NILES. 
 
 E R R A r A. 
 
 pAge. 2. 1. i. read, Gof pel-Truth p. 16. 1 23. r. and this p. 31. 1. 18. r- 
 
 ' calling?. 33, 1. 1 8. r. i.I mall p. 41. 1. 5. r. Adtion ; ibid. 1. 24. 
 
 r. According to what p. 42. 1. 2. r. Interpretation p. 63. 1. 29 r. Incon- 
 
 fflencyy. 80. 1. 1 5. r. might pertinently p. 89. 1. 4. r. Another p. 95. Marg. 
 
 A. 4. r. Doctrines ; ftofejjed p. no. 1. ao. r. caa//n 
 
A 
 
 VINDICATION 
 
 Of divers important Gofpel-DoElrines^ with 
 the Preachers and Profeffors of them ; 
 Eflayed in the Way of Remarks upon a 
 Difcourfe (delivered Sermon- wile, and 
 publifhed, on ISAIAH 64. 6.) Intitled,7# 
 Abfurdity and Elafphemy of depreciating 
 moral Vertue. 
 
 IT is a memorable Obfervation, which fome 
 of our venerable Fathers in New-England 
 once made by Way of Lamentation, very 
 applicable to the preient Day ^ viz. " It 
 " was one of theSongs (as the Jewijk Mailers 
 tell us)"In"the Feaft of Tabernacles, Bleffed be our 
 <c Youth, which have not made our old Men ajh&med* 
 * c But alas ! we that arc old Men, muft confefs onrfelves 
 c ajhamedi when we fee how our Youth have expreffedand 
 *' behaved themfelves ; and with what Scoffs they have 
 4C aflaultcd theOrder of the Gofpel,in fome Things lately 
 " publilhed & fcattered about the Country." Now if in 
 their Day Scoffers being found affaulting the Order of the 
 Gofpel 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^ fcoffing at and aflault - 
 ing even the DC Brines of tbe Goffcl, and Tome of the moft 
 
 B important: 
 
2 ^VINDICATION^/ divers 
 
 important Points of Gofpel-Truths, treating them with 
 Ridicule, in DifcourfeS printed and fcattered about the 
 Country ! I am lorry 'to fay it,I think we have a flagrant 
 Inftancc in the Difcourfe (not to fay Sermon) now to come 
 under our Examination : Where it is very obvious, fun- 
 dry great Doctrines of the Gofpel are exploded and hifTed 
 at, the Characters of eminent Men, who have efpoufed 
 them, are afperfed and contemptuoufly treated, and as I 
 apprehend, fome dangerous Errors aflertcd,in fuch a con- 
 fident Manner, as if we were to be infulted or flouted out 
 of bur religious Principles ; as if truly thefe Churches 
 in New-England had from the Beginning been fettled on 
 a wrong Bottom (ib have thtir Religion flill to feek) and 
 as if this our Author mufl be the very Man to open our 
 Eyes and illuminate the Country ! 'Indeed if this Gen- 
 tleman, or any others, were capable of giving us better 
 Light into divine Truths upon Scripture- Authority, I 
 hope none of us would appear fo prejudiced in Favour of 
 our own private Sentiments, or of the commonly receiv- 
 ed Opinions in Religion, as to fhut our Eyes againft it, 
 or wilfully reject it : But I muft freely fay, I have little 
 Expectation of //^/,from One whofe firft A; tempt feems 
 calculated to darken Coitnfel by Words without true Know- 
 ledge^ and fcatter Darknefs rather than Light ; and tends 
 to obfcure, yea even to fubvert the Gofpel, rather than to 
 dtablim and explain it ; particularly in regard that the 
 main and mod effential End of Chrift's coming into the 
 'World, 'viz. to "? f c.ke Expiation for Sin, and bring in ever- 
 icfting 'Right ewfittfii is in Effect denied, by an abufivc 
 Reprefentaticn of the grand Defign of Chrift's mediato- 
 rial Undertaking ; as will be feen in its proper Place, in 
 the Courfe of thefe Remarks. 
 
 It is not without much Relu&ance I have engaged in 
 this Affj&r,having waited fome Time in hopes to hear of 
 its being undertaken by fome better Hand : but none ap- 
 pearing (that I was apprized of, 'till I had aimed finiihed 
 what I at fu-it intended) to plead the Caufe of Chrift pub- 
 fackly againfl vvh.it carries a chreatningAfpect, ifiuffcred 
 
 to 
 
important Doftrines of the GofpeL 3 
 
 to pafs without Controul , therefore with a View to ferve 
 the Intereft of Chriftianity in thefe Churches, and parti- 
 cularly in the Society under my more immediate paftorai 
 Care, by guarding it againft the Infection of wild and 
 dangerous Tenets, brought ib near our Doors, I have 
 thought it my Duty, to let upon a faithful Examination 
 of the Authors Performance referred to. In doing of 
 which, depending upon divine Grace thro' Chrift for Di- 
 rection and Help, I have rclblved to contend earneftiyjhtf 
 withal I hope icripturally, for tbe Faith once delivered to 
 the Saints , even that Faith, which the Churches of the 
 Saints in NEW-ENGLAND have been in the PofTeffion and 
 Profefiicn of, now to the third Generation down from our 
 renowned Anceftors, whom Chrifl in a diflinguiming 
 Manner honoured and made to be the happy Inftruments 
 of peopling this Wildernefs, of fettling Churches here in 
 the true Faith and Order of the Gofpel, and in Chriftian 
 Fellowfhip together, and of erecting a College, when 
 weak and in an Infant-State, for the educating of Youth 
 in found Principles and good Literature ^ that by the 
 Smiles of Heaven on their Endeavours,there might come 
 forth a SuccefFion of learned and godlyMinifters, furnim- 
 cd and difpofed to feed and lead the Generations rifing 
 up after them in theWays of Truth,both in Doctrine and 
 Worlhip, in Difcipline and in Manners. And fhall we 
 their Posterity, after all the Goodneis of God ib remarka- 
 bly experienced for a Series of near a Century and half, 
 give up that Caufe, which is not fo much our own as it is 
 Chrift's ? Surely, if it be given up, whether by Indo- 
 lency or Treachery, we fhall in that Cafe be juflly look'd 
 upon by theEye of a jealousGod,as fhamefully degenerated^ 
 however ncble and right a Seed we iprang- from.; To pre- 
 vent fo dreadful a Confequence, 1 would contribute my 
 beft Endeavours-, particularly in the prelent Effay, by wa\ 
 of Remarks (as before hinted) on the Difcourfe now ia 
 View. 
 
 In the Profccmion of which Purpofe, I.fhall 
 
 B 2 i. Ccn 
 
^VINDICATIONS/ divers 
 
 1. Confider the Words of the TV*/, as they fland con- 
 ne&ed with the Context > and likewife compare them wish 
 parallel Paffages of Scripture, both in the old Teftamcnt 
 and New. 
 
 2. Attempt to remove the Prejudices our Author would 
 raife againft many found Proteftant Expqfitors and others, 
 by his harfh and unbecoming perfonal Reflections upon 
 them, and by his abufive Reprefentations of 'their Princi- 
 ples^ which 1 fhall fay fomething in Vindication of, as it 
 fails in my Way. 
 
 3. Shew the Danger of fubftituting or fetting up a 
 Righteoufhefs of our own in the Room or Stead of Cbrift's 
 Righteoufnefs , and confider how far our Author is 
 dodrinally faulty, on this Head, in his Difcourfe. 
 
 4. Enquire whether there is not more of Abfurdity and 
 Blafpbemy couched in difowning fome of the main Ends 
 of CHRIST'S coming into the World, than can be in the 
 pretended Depreciation of moral Virtue. 
 
 5. Confjder whether the fevere Reflections on the Reli- 
 gion of others^ infmuated by this Author (particularly in 
 Pages 7th & 8ih of his Difcourfe) are not very juftly ap- 
 plicable to bis own Religion, as exhibited therein to the ( 
 World : And alfo whether the Objeffions raifed in the 
 Ciofe of that Difcourfe, which he has framed and pre- 
 tended to anfwer, do not appear a true and ample Defcrip- 
 tion of the whole of his Performance, notwithstanding all 
 his laboured Solutions. 
 
 I. I am to confider the Words of his faxf, particularly 
 as they lie in Connection with the Context , and to com- 
 pare them with fome parallel Paffages in Scripture. 
 Here, to be diftinct, 
 
 (ij I fhall confider the Words themf elves , and view 
 them in their Relation to theConfext ; withal taking fome 
 Notice of what our Author has^advanced in the Difcourfe 
 before us. 
 
 The Text is that Claufe in ISAIAH 64. 6. All our 
 Right-eeufmjjes are as filtby Rags. Our Author, ; afcer run- 
 ning thro' more than four Pages by Way of Introduction 
 
 (on 
 
important Doftrines of the GofpeL 5 
 
 (on feveral PafTages of which I fhall take Occafion to 
 make fome Remarks, as they may properly fall in under 
 one or other of the Heads proposed to Confideration) at 
 length comes to his Text -, which I fhall firft give you 
 his Confirmation of in his own Words, with fome Re- 
 marks upon it -, and then offer my Sentiments upon it, 
 back'd with fome Arguments, both from Reafon and 
 Revelation. 
 
 Our Author having made a lortg Harangue upon Pre- 
 mifes fomething foreign to the Pi^rpofe, at laft recollects 
 himfelf, and returns after a tedious DigrefTion,to his Sub- 
 ject ; 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 Difcourfe with 
 near as much Pertinence, and Propriety, as it now appears 
 with. However, let him go on in. his own Way. - 
 
 He adds, " No Pafiage perhaps in the ^hole Book of 
 " God has been more Jbamefully perverted, than this I 
 " have now chofen to difcourfe upon : The Words, as 
 " they are commonly received, are a ft and ing Reflection on 
 " all Virtue and good Manners ; the moft effectual Dif- 
 ccuragement that could be gi en to the Practice of 
 Chriftian Morality , and consequently one of the moft 
 " fatal Snares that could be laid for the Souls of Men." 
 A wondertulFlight ! On which I obferve,ourAuthor's 
 Defign (it feems) being to enlighten the Chriftian World, 
 and to correct and reform our vulgar Expofitors &; Prea- 
 chers, might judge artfully enough, in beginning his At- 
 tempt thus, with fuch fwcllingWords of 'Vanity ', and of Re- 
 proach upon c< the Words of his Text as they are com- 
 monly received" And furely,if theCafe be as he reprefems 
 it, it can't be a venial Crime in any, after fuch fai? Warn- 
 ing from our Author, to prcfume 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 juft and literal De- 
 fcription of the Rigbt eoufnefs of the Bcft ; while he is 
 only confeffing and lamenting the aggravated Sin^of 
 B 2 " tt* 
 
 " 
 
 cc 
 
6 ^VINDICATION^/ dfocrs 
 
 " tbt worft of Men."* This his Reprcfentation of the* 
 Cafe feems exceptionable enough in both its Parts, as to 
 the Manner of ExprefTion at leaft : however,' I fhall not 
 {land to criticize uponLanguage, or be nice about Words. 
 He further amplifies in dating the Notion commonly re- 
 ceived : But miferably mifles it, when he fays^ " *I'ke beft 
 <c Right eoufnefs has been generally fpoken of, as no better a 
 " Qualification^ \\vmfilthyRags" As I (hall have 
 Occafion to ihew afterwards. 
 
 He comes at lad f L P. 10.) to give us bis Judgment 
 concerning the genuine meaning of thcT'ext , -And with 
 the higheft ArTurance tells us how it is to be underdood ; 
 defigning, it feems, to prevent Expofitors and others, for 
 the future, from fo " lhamefully perverting" this Paflkge 
 of Scripture , and that! the Words^ as they are commonly 
 rec tiied" may no longer be " a Standing Reflection on all 
 Virtue and g ocd Manners" or " fuch a fatal Snare to the 
 Souls of Men." Thus he declares himfelf *' The true 
 " Senfe of the Words ( as I truft will appear in the Pro- 
 cc grcfs of this Difcourfe) is not, that their Right eoufnefs 
 * c would have been as filtbyRags, if they had really been a 
 <c righteousPeople(the facredWnterfuggefbsnofuch thing) 
 16 It mud therefore be aMatter of great Importance^ 
 cc Defign richly worth our Undertaking, to deliver the 
 cc <Text from this falfe Glofs, this horrid Abufe that has been 
 put upon it." 
 
 But I doubt, our Author has fadly miffed his Aim, 
 andinftead of delivering his Text from a falfe Glofs, and 
 horrid Abufe, has indeed rather put one upon it himfelf : 
 as, I am perfwadcd, will appear in the Sequel of thefe 
 
 Remarks. -Whereas "this Gentleman has taken Pains 
 
 to blacKen the Character of the Jews, and fet it in the 
 tnoft odious Light , I think this injurioufiy done,and but 
 very little to the Purpofe. That the Jewiih Nation, at 
 the Time of Ifaiatfs Prophecy, had too generally fallen 
 into a Srare ofwoful Degeneracy, I confefs, is furftciently 
 evident from Scripture : But that they were fo univerfally 
 ro fuch a IDegrce of Itfltntralitj and Wicktdnefs, 
 
 as 
 
important Doctrines of the GofpeL 7 
 
 as they are reprefented by. our Author, I believe want* 
 Proof ; and fo does his Aficrtion, that " if they had 
 *' really been a righteousPeople,tbeirRighteoufnefs would not 
 44 have been as filthy Rags, and that thcfacred Writer 
 " f u & e ft s no fab Thing" With as much of an Air of 
 Infallibility ^as this Gentleman here delivers his Opinion, 
 it may paflibly before we have done with him, appear, 
 he is under a very grofs Miftake ; and theCharge of put- 
 ing a "falfs Glofs and horrid Abufe on the 'Text" returns 
 on his own Head 
 
 The Decifion of .this Cafe is of great, and (as it ap- 
 pears to me) of the laft Importance. In order therefore 
 to difcover, on which Side. of the Queftion the Truth 
 lies, I Ihall proceed, as was propofed,to offer fomeTho'ts 
 on the. Text, and mall .foberly deliver my Opinion in the 
 Cafe, fubmitting the fame to the Correction of Men of 
 better Judgment, than either ourAuthor or I, inModefly 
 can pretend to. 
 
 Now that we may come to a clear understanding of 
 the Words of the Text,-r-y^// our Ri^b'toufnejfes are a$ 
 filthy Rags, It may be of ufe to prcmife the following 
 Confiderations : Namely, 
 
 j . That GOD always had, and ever will have a Church 
 in the World , it were eafy to prove this : but I ftippofc 
 it will not be difputed ; therefore I need not labour the 
 Point. 
 
 2 That the Church of God, under all it's Viciffitudcs 
 and Revolutions, in the feveral Periods of Time, whether 
 under the Patriarchal, or Mofaical, or ChriftianConftitu- 
 on, hath always had in it a Number, of true Believers \\\ 
 God and in the Mefiiah. Even in the darkeft and moft 
 degenerate Age, there always has been a Remnant accord 
 ing to the Election of Grace, who were Fellow-Citizens with 
 the Saints and of the Houfoold of God , tho' fometimes k 
 has been but njmall Remnant \and like the Grape-gleanings 
 cf the Vintage, as it were one of a City and two of a Tribe : 
 Nevprthelcis, God, who defpifes not the Day of fmall 
 Things, has itiil owned them for his People, and not for- 
 
 B 4 
 
S ^.VINDICATION*?/ divers 
 
 faken them. The Name of the Church eveY has been, 
 and evc will be that, JEHOVAH SHAMMAH, tfbt Lord 
 is there. Which is a Confideration, fufficient, I think,to 
 take offthe Odium cafton the People of the Jtaor, by our 
 Author, when he reprefents them as being in Ifaiab'sDay 
 the worft of Men, and univerfally fo ; or elic, he faysj 
 their Right ecufneffes would not have had the odious Cha- 
 ratfer of filthy Rags applied to them : whereas, it is evi- 
 dent, theConfeflion in thisText is theChurch'sConfeflion, 
 and this the only Church God had then in the World, 
 which, as corrupt as the Times may be fuppofed to have 
 been, yet were called -the holy People^ the redeemed of the 
 Lord, a City not forjaken, Ifai. 62. 12* Certainly, there 
 was a Number of precious Saints cfthe mo ft High, then a- 
 mong the Jews -, and if fo, this deftroys the Author's 
 Hypothefis concerning that People, that they were at this 
 Time an abandoned People, " utterly deftitute of true 
 * c Right eoitfnefs, yea, as the word of Men, given up to 
 " the moft deteftable Immoralities, and that the whole 
 <c Defign of the focred Writer is to fhew that they had no 
 
 " real true Righteoufnefs." But to proceed, let it be 
 
 confidered, 
 
 3. That under the Church's legal and typical Admi- 
 biftration, God put his Prophets, in the Times of their 
 Prophefying, into a \double Capacity and ^ruft, wherein 
 they were eminent types of the great Mediator between 
 God and Men, the Man Chrift Jefus, 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. Fboujhalt bs my Mouth: and as 
 fuch they came to the People in the Name of God, under 
 his Authority, and under a like Promife as that made to 
 McfeSy Exocl. 4. 12. G<?, and I will be with thy Mouthy 
 
 find teaeh thee what tbou (halt fay. They were alfo the 
 
 People's Mouth unto God, in a Manner as Aaron was 
 Spokes-man to Mofes, ibid. ^.16. Now under this pub- 
 lick Character we are to confider the Prophet If&iabi ma- 
 feing the ConfcjfTiQn in the Text, All our Right eoufneffts 
 
 are 
 
important DGflrines of tie GofpeL 9 
 
 art as filthy Rags. The Prophet here is the Church's 
 Mouth in Prayer -, or the Church is by theProphet offer- 
 ing up her Prayer to God in Faith : petitioning for di- 
 vine Help againil her Adverfaries. It is the Church, I 
 fay, that makes this Prayer by theMouth of the Prophet ; 
 and even then the only true Church of God, wherein it 
 muft in Reaibn be fuppofed, there were others befidcs 
 the Prophet,- and perhaps many, fmcere in their Add refTes 
 to the Throne of Grace for Salvation in a Time of Need : 
 it was the Prayer of the Upright, the Prayer of Faith \ at 
 leaft, on the Part of theProphet and many others. Their 
 Petition is urged and enforced by a variety of Pleas,par- 
 ticularly from theConfideration of what God had already 
 clone for his People , and they proceed, in the lively A6t- 
 ings of Faith, to exprefs their Acquiefcence in God's Pro- 
 S not only with Regard to what temporal Good he 
 might in Mercy beftow upon them, but alfo to the in- 
 conceivable Glory he had in Store, prepared for them that 
 wait for him, (/'. 4th of the Context) or as the Apoftle 
 expounds it, prepared for them that love him. jfi Cor. 2 9 ) 
 Then theChureh goes on (/ r .5.) to a fartherExprcffion 
 of her Faith, with Regard to the Conflancy of God's 
 Mercy Thou meeteft, or as it may be read, Thou owned 
 and acceptefr, him that rejoyceth and wirketh Rtgbteoujpeft, 
 i. e. the feme as before defcribed, fuch as wait for God, 
 or love him 5 who delight themfelves in the Lord, and 
 delight in keeping hisComrnandments , who rejoyce not 
 in Iniquity, but rejoyce in the Truth, and rejoyce in 
 Hope, while through Faith they are enabled to work 
 Righteoufnefs , who experiencing the Joy of Faith,havc 
 Confidence toward God, that they Jhall be faved ; as 
 the Church fpeaks in the Clofc of this 5thVerfe Ncver- 
 thelefs the Church, as be'came her, makes a humble Con- 
 feffion of her own Unworthinefs, (/. 6.) But we are all 
 as a*-unclean 'Thing How pertinent, fcafonablc and fit 
 a Confeffion was this from the Church, when fupplicating 
 for Mercy and Grace to help her, when acknowledging 
 ig-nnsr Mercies, and when acting Faith and Hope in the 
 
 Promifc 
 
io A V i K D i c A T i o N 'of divers 
 
 Promife for further Mercies ? On fuch an Occafipn,how > 
 meet and becoming was it in the Church and People of 
 God, thus to humble themfelves in his Sight, un- 
 der a Senfe of their Undeannefs ; and confequently their 
 Unworthinefs of the BlefTings received or afked at the 
 Hands of a holy God, who knew what finful Creatures 
 they were ? And I would add, that the pureft Church 
 that ever was upon Earth, ought and might with the 
 greateft Propriety, even in her pureft Times, fince Adants 
 Fall, as an indifpenfable Duty, confefs with Lamentation 
 in the Language of the Church here, We are all as an un- 
 clean Thing. Now if theFountain be unclean, noWon- 
 der if the Streams arc fo too. For who can bring a clean 
 Thing out of an unclean ? Not one. How fitly therefore 
 does the Church, confcious of the Imperfections & Cor- 
 ruptions with which the beft of her Performances, whe- 
 ther Ceremonial or Moral, were ftaincd, fubjoin this fur- 
 ther Confeffion And all cur Right eoufnejfes are as filthy 
 Rags ! A ConfefTion, which the pureft Church on Earth 
 may make, with Reference to their pureft Right eoufncfies^ 
 I think, without incurring thelmputation of Absurdity and 
 Blafphemy, in depreciating moral Virtue^ with which this 
 Author reproaches fuchaConftruclion of theText -, which 
 I think, none dare deny, except it be fuch as agree with 
 our Author, who feems to place his whole Dependance 
 on Morality \ as will more fully appear, I prefumc, 
 from the moft candid Examination of hisDifcou rfe refer'd 
 to. 
 
 By our Right eou fa effes, we are to under (land Works of 
 Righteoufnefs which we have done. The Expreflion is not 
 to be conftrucd as including that Righteoufnefs which is 
 ours by .Imputation i and is thcRighteoufnefs ofr Chrift fub- 
 jedlively,defcribed by the Apoftle,^T^ Righteoufnefs which 
 is of God by Faith : But it means that Righteoufnefs 
 which is ours by Inherence - 9 yet, as One faith, " It does 
 <c not mean Righteoufnefs fimply confidered in the Ab- 
 " ftradt, but confidered in its Subjefts ; Creatures mo- 
 " rally \mperfeft, all whofe Qualities confequently aic 
 
 ' " fo 
 
important Boftrincs of the Go/pel. u 
 
 " fo too : Nor does it mean \\\zPrinciplc of Rightebufnefs 
 as infufed into Believers by the Holy Spirit, but the 
 " Extrcife of it, or Works of Righteoufnefs as done by 
 " us ; and it relpeds all our own perfonal Acts of Obc- 
 " dience to God's Commandments, whether reflecting 
 " Rituals or Morals, yea, even Gofpel-Duties ot Faith 
 <c and Repentance, confidered as Actions performed by 
 " us. AH our. Right toufneffes, theChurch confefies,rfr* as 
 jiltby Rags. " They are Ib in the Eye of the Law and 
 " Juftice ofGod,*$ con fideredi'n /^w//zw,feparately from 
 " the Right eoufnefs of Chrift^ which through Grace is im- 
 * c putcd to Believers^ and in Vertue of which their fm- 
 " cere (tho 5 imperfedt) Duties are acceptable to God." 
 All our Right eoufneffcs^ viewed as they really be in them- 
 iclves, 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 precceding 
 
 Words was, We are all as an unclean Thing ; alluding 
 poffibly to the Cry of the Leper under the Ceremonial 
 Law, Unclean, Unclean! (Lev. 13. 45.) And then they 
 further take Shame to themfelvcs, from a Senfe of their 
 having nothing of their own that did or could hide their 
 fpiritual Nakednefs and Uncleannefs : Their very Righ- 
 teoufneffes thcmfelves being all but as Rags, yea as filthy 
 Rags. They may be called Rags, as they were ib defi- 
 cient, that they would by no Means ferye for a Covering 
 to hide the Shame of their fpiritual Nakednefs and Un- 
 cleannefs ; fcarccfowell as the Aprons of Fig-Leaves,rhat 
 Adam and Eve fewed together, to cover the Shame of 
 their bodily Nakednefs". And they may be called ///y 
 Rags in this Refpect, that if Men efiayed to cover them- 
 felveswith their (tonRigbteouJh'eJJ&^s thefe were fo ftained 
 with Mixtures of Sin, they would rather increafe their 
 fpiritual Uncleannefs ; at lead, the applying them to fuch 
 a Ufc, and trailing in them (or a Cover to their Unclean- 
 nefs, would bi:t fo much the more contaminate or pol- 
 lute them in the Sight of a holy God, who is always jea- 
 lous tor the Honour of his Grace, and for the Glory of 
 
 the 
 
j2 A VINDICATION*?/ dfoers 
 
 the Redeemer, in whom only he maketh us accepted, and 
 maketh us beautiful thro' his Comelinefs put upon us : 
 For it is written in the Prophet, By his Knowledge fhall 
 my righteous Servant juftify many. And again, Surely {hall 
 one fay, In the Lord have I Right eoufnefs and Strength : 
 Even to Him fhall Men come And in the Lord Jhall all the 
 Seed of>Ifrael be juftified and jh all glory And fo the A- 
 Tp<*ft\^BytheObedience of One /hall many be made righteous. 
 Even as David alfo defcribeth the Blejfednefs of the Man, to 
 whom God imputeth Righteoufnefs without Works^ faying-* 
 Bleffed are they whofe Iniquities are for given ^ and whofe Sins 
 are covered^ \. e. hid from the Eye of vindidivejufticc \ 
 Not by the poor thin* Webb of their own inherent Righ- 
 teoufnefs, but by the rich Robe of Chrift's Righteoufnefs, 
 imputed and received by Faith. Hence all our Rightc- 
 fwfnejfes may be faid to be as filthy Rags ( a moft apt and 
 pertinent Comparifon ) as it {lands in Relation to the 
 grand Affair of our Justification before God. Accord- 
 ingly the Apoftle Paul teaches us to reject all Pretences to 
 Justification in God's Sight by our moral Virtues, or pcr- 
 fbnal RighteoufnefTes of any Kind ; all which he exclud- 
 ed from being the Matter or Ground of our J unification, 
 when he reprefents every Mouth flopped by what the Law 
 faith, and all the World as become guilty before God, ; and 
 hence draws that Conclufion, therefore by the Deeds of 
 tke Law there jh all no Flefh be juftified in his Sight , for by 
 the Law. is the Knowledge of Sin , Rom. 3. 19, 20. And 
 then to mew us what it is, that is the true Ground or 
 Matter of our Juflification, and how it is to be obtained 
 by us, he adds in the next Verfes, But now the Ri^bte- 
 oufnefs of God without the Law is manifefted , being wit- 
 neffed by ths Law and the Prophets : even the Righteoufnefs 
 of God, which is by Faith ofjefus Chrift^ unto all ^and upon 
 all them that believe : Icing juftified freely by his Gracc^ 
 through the Redemption that is in ChrisJ Jefus, thro 9 Faith 
 in his Blood. Therefore we conclude^ that a Man isjujlified 
 by Faith without the Deeds of the Law. So Chap. 5. i. 
 Being juftified by Faith, we kcws Peace with God through 
 
 our 
 
important Doftrines of tie GcfpeL 13 
 
 cur Lord Jeftis Christ. It follows* tf. 9. Much more then 
 bein$ justified by bis Blued, wejhall be jama from Wrath 
 though him. And ^. 17. For if by one Man's Offence 
 Death reigned by One, much more they which receive a- 
 'fyunfance of Grace, and oj the Gift of High te$ufnefs,Jh all 
 reign in Life by One, Jt-Jus Chrtft. The plain Scope of 
 the Apoftle is to ihew, that the whole and fole Matter of 
 our justification before God, or our only juftifyingRigh- 
 lepuiheis in his Sight, is the Kiglueoufnefs o! Christ, gra- v 
 cioufly given to us in a Way ot Imputation, and received 
 by Faith alone Hence he caiis it the the Gift, the Gift 
 by Grace, 'which, is by one Man, the free Gift untojufti- 
 fication, even Justification cf Life. Surely, this Juftihca- 
 tion is wholly of Grace, and not of Works. It's true, we 
 are faid to be justified through jFioi/ 9 which is an operative 
 Principle ; but then it is thro' Faith as uniting us toChrift, 
 and receiving the Atonement - 9 not as woiking Righteouf- 
 nefs, and producing good Works, but as receiving the 
 Gift of Righteoufnefs whickis by one Man, Chrift Jefus. It 
 is by the. Obedience of One, that many are made Righteous : 
 It is tkeRighteoufnefs of One, which is upon all tlc:n which be- 
 lieve - 9 and they believe thru Grate -, to them it is given to 
 believe : By Grace ye are faved thro* Faith, and that not of 
 your f elves -, it is the Gift of t Gcd : Net of Works, left any 
 Manjhouidboaft. So then it is not of him that willethjwr 
 vf him that runneth ; but of God that foeweth Mtrcy, and 
 that in his infinite Grace, imputetb Right eoujnefs without 
 Works. W 7 hat are our belt \Vorks, if tried by theZ,*w, 
 which is holy & juft, but fuch as cannot,fha!l not profit us, 
 in Regard of Jufliricadon before God ? Surely in com- 
 pare with that Righteoufnefs which the Law demands, 
 All our Rigbteoufneffes are but as filthy Rags. ".They are 
 fuch in compare with the Righteoufnefs of Chrift, who 
 was holy, harmlefs, undefiled -, his Obedience was 
 perfect and fpotlefs, his Blood pure and untainted 
 with Sin : whereas, Corruption cleaves to u?, and to our 
 bed Performances j fo that all our Right eoufnejfes, com- 
 pared with C/^n'/Z'j Righteoufnefs, deiervcno better Cha- 
 racter 
 
4 .^VINDICATION 0/" divers 
 
 rafter than this odious one in the Text. Nay, in com- 
 pare with the Righteoufnefs of the Saints in Glory 9 the 
 Righteoufnefles of the beft Men upon Earth, are but as 
 filthy Rags. 
 
 This may fuffice for the Illuftration of the Text. I 
 would now proceed fomethi.-tg further, in viewing the 
 Context. That it was the Church, and the only one that 
 God had in the World at thatDay, which made the hum- 
 ble Confeffion, we have been conficlcring, may be demon- 
 fbrated from the repeated Expreffions of their Faith in 
 God ; not only in PaiTages preceeding the Text, but in 
 feveral that follow it , ^.8 & 9. But now, Lord, tbou 
 art our Father : we are the Clay, and tbou cur Potter, and 
 we are all the Work of thy Hand. Behold, fee, we befeech 
 tbee, we are all thy People. The Prophet here appears 
 plainly addreffing the Throne of Grace with a Prayer of 
 Faith, in the Name and Behalf of the Church of God : 
 Nor can it be fuppos'd in Reafon, but that there was a 
 Remnant of faithful ones at that Day, if we confider that 
 memorable Inftance in the Time of Elijah, the Prophet, 
 when the Ten Tribes had revoked to fuch a Degree, that 
 be made Inter ceffion to God again/I Ifrael, and complained 
 as if he were left alone, in the true Worfhip and Fear of 
 God : But what faid the Anfwer of God unto him ? 
 / have referred to my felf fiverfThoufand Men, who have not 
 lowed the Knee to Baal. (Compare i Kin. 19. & Rom.n.) 
 Now if there was fuch a Remnant according to theElection 
 of Grace, in that Day of extream Degeneracy in Ifrael, 
 when they \\z&forfahen God's Covenant, thrown down his 
 Altars, and killed his Prophets, infomuch that Elijah tho't 
 he was the only Man left to ferve God ; we may reafo- 
 nably conclude then, That in the Tribe of Judah, 
 who had never been ib wholly given to Idolatry, but had 
 the Worfhip of God always in fome Degree kept up a- 
 mong them, there was at leaft a proportionable Number 
 of fincere Worfhippers of God dill remaining in this 
 Tribe, and in Ifaiab's Time many fuch among this Peo- 
 ple j tho' reprefeflied by our Author, as aa abandoned 
 
 People, 
 
important Doftrincs of the GofpeL 15 
 
 People, the " worft of Men, wholly given up to the moft 
 deteftable Wickednefs." But that this is an abufive and 
 injurious Reprefemation, befides what has been already 
 faid, I might argue from the Date of Jjaiah't Prophecy ; 
 the latter Part of which (Including tne difputed Text ) 
 being in the Reign of Hezekiah King of Judah, a pious 
 Prince and a great Reformer , when \\\zgood Knowledge of 
 the Lord fprcad greatly in the Land, and God very fig- 
 nally revived his Work, infomuch that divers even ot the 
 other Tribes, not included within Hezekiah^ Dominio s, 
 we are told, humbled themfelves, and came to Jerufa em to 
 keep the Paffover, and tofeek the -Lord God of their Fa- 
 thers ; aljo 'in Judah the Hand of God was to give them 
 cne Heart to do the Commandment of the King, and of the 
 Princes by the Word of the Lord. (2 Chron.go. 1 1,12.) 
 Af d tho' in this goodKing'sReign,^/'^ prophefied of the 
 Babylonian Captivity, yet we read, Then Hezekiah faid to 
 Ifaiah, Good is the Word of theLord which then haft fpoken : 
 He faid moreover ', For there /hall be Peace and Truth in my 
 Days. ( Ifaiah 39. 8.) And the Prophet's next Meflage, 
 in the following Chapter, begins with Words of Conib- 
 lation, Comfort ye? Comfort ye my People, faith theLord, 
 fpeak ye comfortably to Jerufalem, &c. 
 
 I have infifted the longer on thefe Things, to fhew, 
 That our Author's Difcourfe was laid on a wrong Foun- 
 dation ; and, I think, has neither Scripture nor Reafon 
 to fupport the Reprefentation therein made of the Jews, 
 as a wholly abandoned People, at the Time when Ifaiah 
 made that ConfefTion in the Text, All our Right eoujneffes 
 are as filthy Rags : as alfo by Confequence to ihew, this 
 Character, odious as it is, is juftly applicable to t\\zRigh- 
 tecufnsjfes of the very bejt of Men, in the Refpeds which 
 have' been mentioned ; fin'ce, in ibme fuch Refpe6ls,even 
 the holy Prophet ', and godly Hezekiah, and others of the 
 Faithful^m whofe Name-he ipake,d id apply this Character 
 to their own Kighteoufnefles. Upon the whole, I would 
 add, Yvas not the Confeffion in the Text dilated .by 
 the holy^Sfiriti and put into the Prophet's Mouth, by di- 
 vine 
 
1 6 utf VINDICATIONS/ divers 
 
 vine Infpiration, for the Church's Ufe ? What Prefump- 
 tion then muft it be in any, to find Fault with the Man- 
 ner of Exprefiion ? or with that Conftru&ion of it,which 
 fuppofes it adapted for the Church' $ Ufe -, not excluding 
 the beft of Men from the Ufe of it ? Would to God,there 
 were found among us, even among us, many more, than 
 its to be feared there are, fpirited humbly to make this 
 Confeffion in the Text ; and like the Church on this Oc- 
 cafion, drawn off fromDependance on their moral Verities - 9 
 and brought to place their whole Confidence in CbriSfs 
 ,Righteoufnefs : yet, while renouncing their own Righte- 
 oufnefs in the Affair of Juftification, not at all abating of 
 their Cdre to maintain good Works > but ftill diligently fol- 
 lowing every good Work^ ftrictly and conftantly attending 
 every Duty, whether religious or civil, perfonal or rela- 
 tive ! 
 
 (2.) I proceed now to the other Thing propofed under 
 my firft general Head of Remarks, which is to produce 
 fome parallel Texts of Scripture, and compare them with 
 this Pafiage in the Prophet. There are fimilar PafTages 
 enough, both in the Old and New-Teftament, to prove, 
 that the Church's Confeffion here has in Efifedt ever been, 
 and gives us Reafon to think it ilill is and ever will be, 
 the Language of the Church of God, All ear Righte- 
 oufneffes are as filthy Rags. And therefore that it's not a 
 Confeffion peculiarly calculated for that Age wherein it 
 was indited , nor to be confined to that People of the 
 Jews only, as our Author fuggefts. Indeed I grant, this 
 Confeffion is not to be found any where elfe in Scripture, 
 cxprefled (totidem verbis}jp!Jk in fo many Words , but it's 
 fufficient if it be there (eodem fenfu] implicitly and virtu- 
 ally. It would be almoft endlefs, to cite all the Sayings 
 in the Bible, that carry much the fame Senfe as this Con- 
 feffion in the Text. All thofe PafTages may fairly be re- 
 duced under this Head, where we find the Saints or 
 Children of God renouncing their own Right eoufnefs, as to 
 any Claim founded upon it, when afking divine Benefits ; 
 and where we, find them revolving all their Hopes into 
 
 the 
 
important Doffrines of the Gofpcl. i j 
 
 the Mercy of God ; where we find them confefling their 
 Unworthinefs, pleading for Pardon of Sin, jnftifying Pro- 
 vidence in affliftive Difpenfations, magnifying the divine 
 Grace towards them in favourable Events, deprecating 
 
 God's entring into % judicial Procefs, &c. 1 (hall only 
 
 mention a few out of the many Inftanccs that might be 
 alledg'd, to my Purpofe. Thus, when this very Prophet, 
 the Penman of the Text, faid as in Ifai. 6. 5. Wo is me, 
 for I am undone, lecaufe I am a Man of unclean Lips, and 
 I dwell in the 'midft of a People of unclean Lips ; for mine 
 Eyes have feen the King, the Lord of Hojis : What does 
 this Confefiion import, lets than that in the controverted 
 Words, All our Righteoufnefj'es are as filthy Rags ! And 
 what lefs than this does that of another Prophet amount 
 to, who while he is perfonating&jpleadingfor theChurch, 
 fays, as in Dan. 9. 18. my God, indir.e thine Ear, 
 for we do not prejent our Supplications before 'thee for cur 
 Right eouffteffes, but for thy great Mercies ! Her- we fee, 
 where the Force of the Church's Argument in theMouth 
 Of theProphet,lies, when inftantinPrayerfor divineRelief 
 andHelp,in their prefentDifficulties, Net for our Right t- 
 cnfneffes, O our G0d, but for thy great Mercies, iv3 prefent 
 our Supplication* be fere thee. The Senfe is plainly this, 
 c Thou art our Covenant-Sod, and we pray in Faith and 
 
 * Hope for thy Salvation : yet our only Plea attheThrone 
 
 * of Grace is -thy Mercy, not our own Worthinefs ; for 
 
 * we can challenge nothing at thy Hands on theAccount 
 c of our own Right eoufnejfes, which are even as filthy Rags^ 
 
 * in the Sight of thine holy and all- feeing Eyes : We 
 ' therefore renounce all Dependance upon thefe for ob- 
 
 * taining thy Favour, and rely wholly upon thy Mercy, 
 ' which is great towards thy People : For the Lord's fake y 
 (f. i/.J for tly Name's fake which is in him, who is the 
 expecied Mefliah, 'The Lord cur fright eoujnefs. This 
 Pallagc in the Prophet Daniel is the more to be noticed, 
 as it is ib parallel with the difputed Text, in Ifaiah, 
 giving us a full and ample Explication of the Confefiion, 
 dll our Righteoufneffes are as filthy Rags : and what makes 
 
 C it 
 
1 2 ^VINDICATIONS/ divers 
 
 it the more emphatical, is, that the Phrafc, our Rightc- 
 oufnc/es (in the plural Number,) is no where elfe to be 
 found, that I know of, in the whole Bible, but in thefc 
 two PaiTages of Ifaiab and Daniel \ and thefe two Pro- 
 phets lived in different Periods of Time, near or quite a 
 Century diftant from one another , both ufed this Ex- 
 preflion in Prayer, and on the like Occafion, both plead- 
 ing the Caufe and being the Mouth of the Church and 
 People of God : fo that we have here the Church fpeak- 
 ing the fame Language in various remote Ages ; and 
 alike renouncing their own Right coufnejj'es even as Jilt by 
 Rags., at oneTime and another, in the moil folemn Man- 
 ner ; not prcfuming to utter a Word in their own Jufti- 
 fication, not reding in tbe Law? nor drawing any Argu- 
 ment from their moral Vertues^ when pleading with God. 
 In the next Place, Let us take a View of Job's Exam- 
 ple, a Man perfefit and upright , beyond all in his Day, yet 
 how full is he of Language equivalent to the Corrfeffion in 
 the Text? Job 9. 2,3. Hew Jhculd Man be juft with 
 God ? (or before God) If he will contend with bim^be can- 
 not anfiver him one of a Thoufand. #.15. Whom^ though I 
 wtre right eons i yet would I not anfwtr y but I would make 
 Supplication to my Judge, f. 20. If I jujtify my felf, my 
 cwn Mouth Jb&ll condemn me. tf. 30, 32. If I wa/b my 
 /elf with Snow-Water ', and make my Hands never fo clean, 
 yet ' jhalt thou -plunge me in the Ditcb\ and mine own Cloathi 
 Jhatl abhor me. For be is not a Man, that I Jbould anfwer 
 him^ and we Jbould come together in 'Judgment. So Chap. 
 10. 15. If I be right sous ) yet will I not lift up my Head. 
 Chap. 13. 23. How many are mine Iniquities &Sim ? Make 
 me to know my Tranfgrcjjion and my Sins, Chap. 14. 4. 
 Who can bring a clean Thing out cf an unclean ? not one. 
 Tho'7^ in his Conferences ofcen pleads his Integrity, in 
 Oppofition to the Cenfures of his uncharitable Friends ; 
 yet in hisAddrefles to God, his ufual Manner was to hum- 
 ble himfelf thus, and renounce ail Confidence in bis own 
 Rigbteoufnefs. And tho' fometimes in an Hour of Temp* 
 tation, the good Mun Jcil inrg igme ExpreHions too im- 
 patient 
 
wiper t ant "Defines of tic Gofpel, i a 
 
 patient and arrogant, and difcovering the Remains of a 
 Self-righteous Spirit in ; him ; yet when recovered out of 
 thofe ill Frames, arfd brought to hirnfelf, he returns to 
 his Self-judging and Self-humbling Language. Chap 40.' 
 3, 4, 5. Then Job an fiver ed the Lord, and find, Behold I 
 am vile ! what Jh all I anfaer I bee ? I will lay my Hand up- 
 on my Mouth ; once have I Jpdken, but I will net anfiver : 
 yea, twite, but I -idll proceed no further. He here retracts 
 (makt-s hisRecaritition; and calls back the querulous and 
 vain-glorious Exprefiions, that had dropt from him, when, 
 he fpake unuclviitxily with his Lips, by way of faulting of 
 God, and exalting himfelf,and fctting forth his own High- 
 teoufnefs. God's Reply to him (hews, that this Kind of 
 Language was what Job had his Eye to. /. 7, 8. Gird 
 up thy Loins now like a Man : I will demand of thee ; and 
 declare thou unto me. Wilt thou alfo dif annul my Judgment ? 
 Wilt thou condemn me, that thou may ft l-e righteous ? And 
 upon the whole, we find Job moft intirely fubmitting to 
 the Righteoufnefs of God, and no longer daring to ufeany 
 fuch ExprefTion as might look as if he were going about to 
 eftablijh his own Righteoufnefs. When Job anfwered the 
 Lord, he concluded with laying, I have heard of thee by 
 the hearing of the Ear, but now mine Eye feet h thee ; where- 
 fore I abhor wy felf, and repent -in ~Duft and J/hes. What 
 can this mean leis than confe/Ting that all hisRighteoufnefr 
 was as filthy Rags ? 
 
 So Job's Friends, tho* they did not always fpeak the 
 Thing that is right, yet are judged to have been good 
 Men, and in their Speeches difcover much of a humble 
 Spirit towards God, even while paffing mi (taken Cen- 
 fyres upon Job. ThusEtipbaz fpeaks,Chap.i5.i4,~ 16. 
 What is Man^ that he/hould be clean ? and he which is born 
 of A Woman, that hejhould be righteous ? Behold, heputteth 
 no Truff in his Saints , yea, the Heavens are not clean in his 
 Sight : How much more abominable and filthy is Manjwhich 
 drinketh Iniquity like Water ! So Bildad fays, Chap. 25, 4. 
 How then can Man bejuftifiedwithGod ? or how can he be 
 clean, that is bvrn of a Woman : Btbold Men to the Moon, 
 
 C 2 
 
2O ^VINDICATION^/ divers 
 
 and it Jhinetb not , yea, tbc Stars are not pure in Ms Sight : 
 Ho-zv much lefs Man,thal is a Worm ; and the Son of Man, 
 that is a Worm ! ($. 5,6.) What is this, in true Con- 
 ftrudtiori, but pronouncing all our Righteoufnejfes to be 
 as filthy Rags ! 
 
 What Jhort of this do dbrabam'sWords import ? Gen, 
 
 1 8. 27. Behold now I have taken upon me to fpeak unto the 
 
 Lord) which am but DusJ and Ajhes ! DusJ by Nature, 
 
 and sj/bes ! .y Corruption (as fome have /gloiFed on the 
 
 Place ) fuch was the humble Senfe that Abraham had of 
 
 himielf, and of his own Right eoufnefs : but if Abraham 
 
 were juflmed by Works, he had whereof to glory. So 
 
 Jacob) tho' he could plead his Right eoufnefs, as anfwering 
 
 for him, refpecting his Dealings with Laban, yet when he 
 
 has to do \vich GOD, he coniciles himfelt lefs than the 
 
 leas! of all his Mercies. (Gen. 3 2.10.) And how then muft 
 
 bis own Right eottfnefs 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 fupream Judge, 
 
 in the Controverfy between him and his Adverfarics, and 
 
 rely on God's Faithfulnefs to anfwer him in that Cafe, 
 
 yet he faw at the fame Time fuch Failures flaming all 
 
 his Righteoiifnefs in the Eyes of a Heart-searching God, 
 
 and confequentty fuch Grounds of God's entering into an 
 
 angry Controverfy with him, in which he could never 
 
 fland, that he earneftly deprecates it. Pfal. 143. 2. Enter 
 
 not into Judgment with tby Servant , for in thy Si?bt Jhall 
 
 no Man living be justified. And again, Pfal. 130.3. If 
 
 thoii) Lord) (bcttldft marklni^aity, Lord, who flail sJand ! 
 
 TheReafon of this is fuggeiled by Solomon in his Prayer,' 
 
 2 Chron. 6. 36. For there is no Man which fmncth not. 
 
 Which Confideration was doubtlefs one Motive to his 
 
 nfing that ExprefTion (y. i S.j But will God in very Deed 
 
 dwell with Men on the Earth ! Even gccd Men, the Saints 
 
 intheEarth^tf excellent comparatively with others,yet by 
 
 Reafon of Sin, that dwellcth in them, that often breaketh 
 
 out, and taints all their 'Ri^hteonf^eJ'es, have juftOccaiion 
 
 to be ailojaifned ac.Ggd'a CunUefcenrioa in dwelling with 
 
 them. 
 
important D'oftrines of tie GbjpcL 
 
 but a Scnfe of his moral Imperfections, as 
 us intellectual, drew that Confeflion from Agur ? 
 Prbv. 30. 2. Surety I am wore brutijh than any Man, and 
 not the understanding of a Man ! Far from being 
 piire'-in his own Eyes, or from not thinking his ownxigh- 
 teoufnefs to be as filthy Rr >. Again, what but a 
 Senfe of- his Sinfulnefs and the Imperfection of his own 
 Rightcoufnefs put John the Eaptift in fach humble Con- 
 fufion, when Jefus camc.ro be baptized of him,and"made 
 him confefs and wonder, faying, 1 have need to be bapli- 
 ztd of tlce, and comefi thou to me I Mat. 3. 14. Again, 
 had not the Apoille Peter fome fuch rumbling View of 
 his Cafe, when he fell down at Jefus Knees, faying, Depart 
 from me, for I am ajinfal Man, L,.rd I Luk. 5. 8. 
 Tho* as to the firft Fait of his Speech, it may be faid of 
 him, as on another Occafion, he f-pake this, not / wiving 
 what he faid -, for he was aftomjhed at the Miracle he faw : 
 yet it's evident, he had at the fame Time a very flriking 
 View and humbling Senfe of his Sinfulnejs, which made 
 him appear in his own Eyes very vile, and unworthy that 
 Chrift fhould honour him with hisPrefence. What then 
 muft be his Apprchenfions of his own l^ighteoufnels ? 
 And may we not well think the fameView of himfelf was 
 the Reafon of Mojes\ Conducl, when God appeared to 
 him in the burning Bum, of which we read, Exod. 3. 6. 
 And Moles 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 Ifaiah, Wo is me, for / 
 am undone. He doubtlefs conceived of himfelf appearing 
 in a dirty Hue ( morally fpcaking) and utterly unworthy 
 to approach the Prefence of a holy God. He looked. 
 in his own Apprehenfion, like one in fit by Rags ; even 
 like the high Prieft we read of, Zech. 3. 3. Now Jofhua 
 was clcathed with fihky Garment , and Hood before the An- 
 %cL This Cafe was indeed typical, and Jyhua** filthy 
 Garments may be confidered as emblematical of the for- 
 did Figure or Appearance, that the faints themfelves and 
 their Right ecu fntjfes, if viewed in the Glafs of the Law, 
 
 C 3 
 
22 -^VINDICATIONS/ diwn 
 
 rnuft make before a holy God. Jojhua's having his filthy 
 Garments taken away 5 andChange of Raiment given him, 
 typically reprefents the Need there is of our having the 
 flthy Rags of our own Righteoufnefs put away from before 
 the Eye of vindictive Jufbice , and (hews us, that we 
 can appear with Safety before a holy God,only asclqath- 
 ed with Change of Raiment , the Garment given us, even 
 the Righteoufnefs which is of Faith. 
 
 Indeed cur Author (Page 16.) pretends, that the per- 
 fonal Righteoufnefs of the Saints is the fne Linnen, dean 
 and white, fpoken of by John, Rev. 19. 8. Now, tho* 
 this were granted, yet if we confult the Context, it 
 feems as if it were the Righteoufnefs of Saints in their 
 glorify 9 d State, who indeed walk with God in white, 
 that is represented under this Similitude : and if 
 the perfect Righteouinefs of the Saints in Light be repre- 
 iented as fuch a Robe cf Glory, this doth not infer, that 
 the imperftff Righteoufnefs of Saints in the Earth* ought 
 to have the fame Refemblance applied to it. This furely 
 will not bear the Comparifon : For the befl Garment of 
 ferfonal Righteoufnefs on Earth needs to be wafhed, and 
 C'an only be made w hite in the Blood of the Lamb.-- 
 Without being Wafhed with the Blood of Chriit, and as 
 confidered in themfelves, compared to the Law to which 
 they mould be conformable, all our Right eoufneffes are as 
 flthy Rags. But the Righteoufnefs of CHRIST is zfpot- 
 lefs Robe : And this has generally been thought to be the 
 white Raiment (fpoken of Rev. 3.18.) which our Saviour 
 counfels us to buy of him. The only Cloathing diffident to 
 bide the Shame of our Nakednefs, to hide the Nakednefs of 
 our moral Fertiies, as well as to cover our Sins, is that be ft 
 Robe, the Robe of Chrifl's Righteoufnefs, which is upon 
 all them that believe. Agreable to this, the Apoftle 
 Paul, tells us, he counted all Things but Lofs and Dung^ 
 that he might win Chrift, and be found in him, not having 
 bis own JL'ighteoufnefs which is of the Law, but that which 
 is through Faith of Chrifl, the Righteoufnefs which is of 
 Faith, Phil, 3. 8^9, This is the fine Linmn^lean 
 
 tnd 
 
important D'oftrines of the GofpeL 23 
 
 and white, with which Believers are arrayed,fafe-guarded, 
 and fecured unto the Day of Judgment, and at laft pre- 
 fenfied fpotlefs unto God. This is the Wedding-Garment* 
 in which all fhall appear, that will be approved Guefts, 
 when the Marriage of the Lamb is come. They will all 
 purfuant to the Doctrine taught by Chrift, fay from firft 
 to laft, We are unprofitable Servants. Theireverlafting 
 Song will be in fuch Strains as thefe, " Worthy is the 
 " Lamb that was Jlain, who hath redeemed us to God by 
 " his Blood, who hath finifhed Tranfgreffion, made an End 
 " of Sin, and brought in an ever lading Right eoufnefs" 
 They will eternally celebrate the Kindnefs and Love of God 
 our Saviour, in fome fuch Language as that of the A- 
 poftle, Tit. 3.5, 7. Not lyWorks of Righteoujnefs which 
 we have done., but according to his Mercy he favtd us, by tht 
 wajhing of Regeneration, and renewing of the Holy Ghoft, 
 which he fted on us abundantly through Jejus Chrift our 
 Saviour *, that being juftified by his Grace, we Jhould be 
 Heirs according to the Hope of eternal Life. 
 
 To conclude this Head, we may obferve, the Apoftte 
 having given us a Catalogue of many primitive Saints, 
 tells us, , Tbeje all died in Faith, Heb. 11.13. even as 
 he had before remarked, Chap. 10. 38. Xbtjuttjbatt 
 live by Faith, in the Prophet's Words. Now it is of 
 the very Nature of Faith to exclude boafting, and to 
 renounce all Confidence in our ewn Righteoujnefs > 
 Surely whether living or dying, we mould make it our 
 Concern, that we may beftrongin Faith, giving Glory 
 to God : yet it muft be notic'd, where there is Faith un- 
 feigned^ this always purifieth the Heart, and influenced! to 
 follow univerfal Holinefs ; and bcfure will not permit us 
 to negled theDutiesof Morality, <x flight any of the focial 
 Vertues ; for Faith worketh by Love, both towards God> 
 and towards our Neighbour. There is the Obedience of 
 Faith, as well as the Dependence of Faith ; and both are 
 
 exemplified in the found Believer. Upon the whole, 
 
 I muft fay, we under theGofpel have as little Foundation, 
 
 boatting in gu/ moral Attainments, as had the Jewifh 
 
 C 4 Church, 
 
24 A V j N D i c A TI o N of diners . 
 
 Church in theDays of theProphets ; and therefore fhould 
 wot be high -minded,but fear, tho' the God of all Grace has 
 provided fome better Things for us, than he did of old for 
 them : fear, I fay,.ieilour iuperiour and fingular Advan- 
 tages fhould only ferve to aggravate our Sins, . in the 
 Sight of that God, who is of purer Eyes than to behold 
 Iniquity, tho 5 it were but the Iniquity of our My Things, 
 without Deteflation, in whomfoever it be found. We 
 Should take heed, lesJ there be in any of us an evil Heart 
 of Unbelief, in departing from the living God ; and ought to 
 .fear, left a Promife being left us cf entring into his ResJ, any 
 of us Jhould fcem to come fliort of it. TheJm;//??Nation were 
 at laft broken off becaufe cf Unbelief; and we , ft and by 
 Faith ; we fhould therefore take Warning from theirSin 
 and Ruin, and beware that we'do not fall after the 'fame 
 Example of Unbelief. And it is certain, that as shzjewifb 
 Church ever did, while Handing by Faith, fo the true 
 Chriftian Church ever will, unite in this grand Article of 
 Lamentation, and Self-abafing Cpnfeflion before God, 
 
 AH our Right eoufneffes are as fit hy Rags. J have flayed 
 
 the longer upon the Head of producing parallel Texts 
 of Scripture with the Text infilled on,, to fhew, that as 
 holy Men of God fpake & wrote their Sentiments on the 
 Cafe under prefent Examination, by the Infpiration,of the 
 tib Spirit, their united Teftimony fufficiently proves, in 
 .ivhat Scnfe we are to underiland the Words, and .are. of 
 ^ufftcienc Force to put our Author and all Gain-fayers to 
 
 Silcpce. -Thus much for the fail general Head. 
 
 It was propofed in the next Place, 
 
 II. To attempt the Removal cf thofe Prejudices, our Au- 
 thor has taken Pains to raife again ft many found & orthodox 
 Proteflant Expofitors and others, by his harjh & unjuft 
 Reflexions, cf a perfonal Afptffi, and by his unfair Repre- 
 f filiations of their Principles -, forne of which I fhall men- 
 tion, and endeavour a Vindication of. 
 
 In the Introduclion to his Difcourfe, and elfewhere,this 
 Gentleman exhibits very loud and bitter Complaints a- 
 gainft ccruja fixf-ffiw?) and othejrs that join with them, 
 
 as 
 
important Doftrines of the Gofpel 5-5 
 
 as having wretchedly -perverted & horribly abufed his Text, 
 All *ur RighteoufnejJ'es are as filthy Rags ; and as having 
 advanced many Opinions in Religion,which he infmuates 
 to be of a very bad Nature and dangerous Tendency. 
 
 Now in order to make the faired and fulled Anfwer to 
 thefe Complaints,! fhall take thisMethod. (i.) Confidcr 
 who are the Expofitors and others here intended by the 
 Author. f 2. ,) Repeat in his ownWords fome of the inde- 
 cent and fevere Reflections he has caft upon them, and hint 
 at Ibme of his Mifreprtfentations of their Opinions. And 
 (3.) Defend their Memory and Character againlt the/- 
 juftice done them i and withal attempt a brief Vindica- 
 tion of their Principles, ai it comes in my Way in the 
 Courie of thefe Remarks. 
 
 i. We are to confider who the Expojitors and others 
 are, that the Author had a View to in his Complaints and 
 Cenfures. Now this, I think,will fufficiently appear by 
 the Defcription he has in Effect given of them, in remon- 
 flrating againd many of their known Tenets, as well as 
 theirOpinion upon his Text. Tho' he has not, in feveral 
 .Inftances, iairly dated thofe Doctrines of theirs, which 
 .he excepts againft, but has reprefented theminLanguage 
 defigned, as it fcems, to excite a Prejudice both againft 
 :them and the Patrons and Abettors of them, in his lefs 
 : judicious and more unwary Readers : yet upon the whole, 
 I think, he has left himieif no Room for Evafion here,by 
 .pretending as tho' he had really no View to ftich Expofi- 
 tors and their Adherents ; for it is apparent, that our Au- 
 thor's Kyc was to fuch as held the Doctrines o per final 
 Election, particular Redemption, original Sin, efficacious 
 Grace, imputed Rightcoufnefs, Juftification by Faith* the 
 Saints finaL Pcrfrveriince^-^^ in aW 'or 'd, God's -Sovereignty 
 
 in Man's Salvation. All thefe Doctrines feem very 
 
 plainly Itruck at, either directly or by Confequencc,in his 
 Diicourie, and fome of them treated with fuperciJious 
 Difdain & Contempt. In the general, he explodes them 
 under the opprobriousNameof ^ Libertine Notion's," ^.9, 
 and he obierves, that for the propagating them, viz. thefe 
 
 Notions, 
 
. &6 ^VINDICATION^ divers 
 
 Notions, " No Paflage perhaps in the Book of God has 
 <c been mcxcjhamefully perverted, than this which he has 
 " chofen to difcourfe upon : The Words (fays he) as they 
 " arc commonly received, arc a ftanding Reflection on all 
 " Virtue." Hence we may with the higheft Reafon con- 
 clude^ourAuthor'sInve&ives are levelled againftProteftant 
 ,xpofitors,and thofc in fpccial of a CalvinifticalCharadter 
 and Perfwafior, and thofe that adhere to the like Princi- 
 fles> which the Minifters in New-England generally have 
 ,donc, and with plain fcri.ptural Gofpel Warrant. It is 
 therefore ftrange and --/ lamentable ', that any fhould be 
 .found ai . iu thefe Churches and in the Miniftry 
 
 too, venting fuch, Indignation and Scorn at a Notion of 
 his Text (by his own ConfefiionJ commonly received ; 
 .yea,denying, and even dcriding,and bantering thofe great 
 and imr-crtant Scripture-Doctrines-, which it has been 
 made uie L a many other/ ^//, 
 
 above cited iDgiHcad) which were ib 
 
 dear to our pi < erto 
 
 beenlbcommor , -ceivedii'. orld'; 
 
 as appears particu.. - .. oj f<ittb y 
 
 and Catecbifms, as v. r.:.y have left 
 
 us as Memorials of their lie ^rlps to us to un- 
 
 derftand the Scriptures, and thai ov . Paiih may be fixed 
 in theDoflrines contained in them. I think it noTrefpafs 
 upon the Rules of Charity, to fuppofe our Author had 
 fome Reference to thcfe, as they are commonly read and 
 valued among us ; and I look on the AfTembly's Cate- 
 chifm in particular, as ftruck at in his Difcourfe, (and no 
 Wonder, when he palpably denies it in fome of its efien- 
 tial Points, and declares (by crediblelnformationj againft 
 inftru6ling his own,or otherChildren of hisCharge therein) 
 Befure thediftinguilhingPrinciples of it are plainly level'd 
 againft. But I pray God,that this excellent Catecbifm may 
 ilill be had in Efletm and Ufe among us, even to the 
 lateft Pofterity, notwithftanding the Attempts made to 
 difparage it. O that all were fuitably difpofed to honour 
 fuch valuable Remains of our worthy Aaceftors, and to 
 
important Doffrines of the Go/pel. 27 
 
 remember them which have fpoken to us the good Word of 
 God, and to follow their Faith, confidering the End of their 
 Converfation. But I come, as was propofed, 
 
 2. To rehearfe, in our Author's own Words, fome of 
 the many injurious Refle6tions,he has call on thofe Expo- 
 fitors and others, and hint at fome of his Mifreprefentatr- 
 ons of their Opinions. By the Title of his Difcourfc* 
 Proteftant Expofitors in general, with many Proteftarit 
 Preachers and others, who underftand his Text to intend 
 the Saints acknowledgement of their own Right eoufncjfes 
 to be <is filthy Rags, all thefe (I fay) ftand exprefly indited 
 before the World, of Abfurdity and Biafphemy in deprecia- 
 ting moral Vertue ; and he thus draws their black Cha- 
 racler in theDifcourfe itfelf (Page 6.) " Certain it is,that 
 " the Word of God has either thro' the PFeaknefi, In- 
 <c attention and Ignorance, or more criminal Defigns of 
 " its Expofitors, (by fome fuch I fay) in a:l Ages of the 
 " World been wretchedly abufed, to ferve the Purpofes of 
 * c Error,Superjlition and Vice. And perhaps nothing has 
 " had a more fatal Tendency to delude the Simple, and 
 " harden the Prophane, than judging of Scripture Doc- 
 " trines 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 Eledion, original Sin ) 
 held by thefe Expofitors and others, tells us, " that for 
 " want of attending to the real Defign and Drift of the 
 ** Author, and to the whole current of Infpiration, as to 
 <c the Point underExamination," it has come to pafs that 
 when they have met with this or the other hijlorical Paf- 
 fage in Scripture, (feveral of which he alludes to) " they 
 have rafhly concluded," this and the other Doftrine to be 
 founded on the Word of God. Then he goes on to fay, 
 ; Thus ftupified and bewildred with Sounds, without at- 
 tending to the true Senfe of Revelation, the pure and 
 fetfc&Religiw ofjeftis is in manyPlaces turned into 
 an idle Speculation, a myfterious Faith, ajenfelefs Superfti- 
 ', and agroundlefs Recumbency j and in ihort, every 
 
 Thing 
 
 cc 
 
28 ^VINDICATION of 
 
 " Thing but what inFaft it is." And he obferves (Page 
 
 -S.) "The like Delufions^ and by the fameMeans, have -been 
 
 " introduced, in judging our fpiritual Eftate." Here he 
 
 "mentions feveral Instances, and particularly obferves how 
 
 4C fome imagine, God has from all Eternity fet his Lovetip- 
 
 " on them" " Others (fays he) you will find amufing 
 
 " themfelves, becaufe they have the p erj eft Right eoufnefs 
 
 c of Chrift imputed to them. And he fpeaks of " their 
 
 affefted Sorrow and groaning n, efpecially for the 
 
 Sins of ethers they never had sny Hand in :" which looks 
 
 ilike a farcaftical Sneer a .vail and lament 
 
 -their own and others Sins and indwelling Corruptions. 
 
 Perhaps he has not confidered that rernai kableText,Ezek. 
 
 9. 2, 4. He that was doathed in Linn 'en , with the Writer's 
 
 Inkhorn by his Side, was commanded to go through 
 
 the widft of the 'City, through the mid ft of Jerufahin> 
 
 and fet a Mark upon the Foreheads of the Men that figb 
 
 and that cry for all the ABOMINATIONS, that be done 
 
 in the midft thereof. Our Author appears to be 
 
 fomething upon his Guard here, and perhaps with a View- 
 to leaving open a Door for his- Retreat, in Cafe his Dif- 
 ourfe mould meet with Oppofition, has thruft in qua- 
 lifying Claufes, or rcftraining Phrafes, not only in his 
 Account of the Deluh'ons he instances in, but alib in his 
 Pefcription of the commonly received Doffrincs, by which 
 (as hinted before) he has not a little mifrep relented them. 
 For it is evident, by the general run of his Difcourfe,and 
 by fome pointedPailages in partficular,that what he ft'rikes 
 at, is the commonly received Notion (as he phrafcs it) rcf- 
 peting one Doclrine & another. And if he really meant 
 not fo, but had his Eye to fome fmgular Enthufiaftical 
 Delufions, or Antinomian Dotages, I mnft fay, then he 
 has been but beating the Air, and in a great Degree been 
 impertinent. Whereas doubtlefs he intended thePrinciples 
 ot Calvinifls,and has by his foulMilreprefentations thrown 
 a great deal of Dirt upon their Character. 
 
 Befure he has palled very fevereCenfures on the commonly 
 received Notion vi his Text, and fo conftruftively and -ob- 
 liquely 
 
important Doftrines of the GofpeL 29 
 
 liquely on all the Expvfttors and others that embrace that 
 Meaning of the Text. He fecms fo offended and incen- 
 ied at what he calls " this modern Stile of filthy Rags, a 
 applied to the Vertues of good Men," that every Page al-' 
 moil has Indications of his Difpleafure at and Contempt 
 for thole who make this Application. Thus he fpeaks* 
 
 (Page 1 8 J " Shall we call this,I lay, filthy Rags ? 
 
 " (Joel torbid ! God forbid ! Such aThought fhould ever 
 ^ enter into our Hearts , and if thro' the Wickednefi of 
 " them it fhould happen to ileal in, let us look upon it 
 " as a greater Evil, and be more folicitous to call it out, 
 " than if we were pofTefied witlifeven Devils." It fol- 
 lows then, according to ourAuthor, whercjfr^ a Theft. 
 tupon his. Text ) has been already admitted by Expofitors 
 or others, and he himlelf owns it is the Notion commonly 
 received, This muft be imputed to theWickednefs of their 
 lie arts, unices a profound Ignorance may afford them foaie 
 Kxcuie. And if any will ftill harbour fuch a Thought, 
 efpecially after being inftrudted and warned, by our 
 Author, he declares them to be in a worfe Cafe, than if 
 they^wcre poiTefied even \v\t\ifeven Devils. And truly, 1 
 according to this Gentleman's Difcourie, if it be confider- 
 ed how many pernicious Dcffrines and Delufions are fo. 
 nearly connected with the common Notion oi his Text,, 
 he muft needs fuppofe us, to be in a worfe Condition 
 than the Gadarene we read of, Mark 5. who being afkcd 
 What is thy Name ? anfwered,^ Name is Legion, for we 
 are many. Accordingly, our Author (Page 23.) repre- 
 ients this Thought, and the Doctrines commonly con nectcd 
 with it, as the " Ficlions of weak or difordered Brains, 
 "every Article a down-right Affront to comwenSenfi' arid 
 doubtkfs referring to thofe who entertain the fame, he 
 there ipcaks of Ibme " who by a few Rabbltr charming 
 cc Sounds are converted into fuchfary Bigots, as to be rea- 
 u dy to die, in the Defence of Stupidity and Nonfenfe ?" 
 Yea, {c even to kill (and that for thtGlory of Goaj all 
 " that are fo heretical & gracelefs as not to renounce their 
 " Reafon in Complaifaace to their fowreign Diftates 
 
 ' Thefc 
 
3<> A V i N~D i c A T i o N of divers ' 
 
 Thefe he defcribcs as the " happy Few, that have Senfe 
 " enough, and dare trull rheir own Faculties, fo far as to 
 " judge themfel vcs what is right That by no Arts how 
 " Sanctimonious foever, can ever be brought to believe, 
 " and ("much lefs profefs when they don't believe)Things 
 " repugnant to the ftrft Principles of Reafon, 
 
 Now thefe Encomiums are doubtlefs intended for fuch 
 as join with him, in condemning the common Notion of his 
 Text, and the other common Notions that ufually bear- 
 it Company : but his foregoing Reflections are levelled a- ; 
 gainftthe Patrons and Abetters of the commonly received 
 Conilruction of the Text, That our ownRighteoujneffes are 
 as filthy Rags. This was evidently his Defign, by thofe 
 Remarks of his, toward the clofe of theHead he is upon 
 Page 24. " But if this be Revelation and Grace^ to vilify 
 ** humane Nature, and difparage all our Improvements 
 '** in divine Fertues^ fo far, I fay, as any take theirCon- 
 f< ceptions from fuch Corruptions of Chriftianity, they 
 " muft neceffarily be prejudiced againft it. Thunder we 
 '* ever fo loud without previous Lightning^ He that be- 
 <c lieveth not fh all be damned^ it will fignify nothing ; for 
 " they will be damned before they will believe." Thefe 
 clofing Remarks fufficiently mew againft whom his In- 
 vectives are multiplied, as the Promoters of Libertine No- 
 tions. And he infmuates, that he himfclf (horrid to be 
 fpoken) will be damned before he" will believe the Notion 
 commonly received in thefe Matters. Nor can this be 
 wondered at, if it carries fuch a monflrous Guilt as he in- 
 fmuates, by faying Pa. 17. " Nor can this in Reafon 
 " be tho't a common Reflection on the divine Being ; 
 * c becaufe it is blafpheming of Him in his dcareft Attri- 
 " butes". So in another Place, Pa. 19, 20. Herepre- 
 fents the commonly received Notion of his Text, as bor- 
 dering upon (if not being in Fact) the unpardonable Sin. 
 His Words are, " Blafpheming the miraculous Powers 
 " of the HolyGhofl was formerly" [why formerly ? as if it 
 were not alfo now] " called an unpardonable Sin , nor 
 " can anyReafoa be given- fif it be done with equalLight 
 
 " and 
 
important Doctrines of the Gofpel. j.t 
 
 " and Malice) why reproaching his Fruits and Vertuts* 
 " fhould be deemed lefs heinous, or meet with a lefs fatal 
 " Doom." Now, that our Author fuppofes thefe Expo- 
 fitors and others, who deem their own Right eoufnejfes^ and 
 the Righteoufnefles of the beft Men upon Earth, to be 
 as filthy Rags, fin the Senfe I have fhewn above in the fore- 
 going Part of thefe Remarks) which he interprets a re- 
 proaching the Fruits and Venues of the Holy Spirit^ are 
 guilty of doing this againtl Light 9 if not with Malice, is 
 very evident, from the grofs Reflections he cafts upon 
 them, as having "fhamefully perverted," as having "put 
 afalfe GLofs *n& horrid Abufe on the Text, &c. Pa. 9, 10. 
 But more clearly flill from what he obferves, Pa. 22. 
 " After all thefe recommending Characters (I fay) of a 
 " truly good Man's own perfonal Righteoufnefs, it would 
 " be too great aReftedion on yourUnderitanding,to fup- 
 " pofe, there is one Man that does not fee the Injuftict 
 " and Wickednefiy the Impiety and Blafpbemy, of caling 
 " thh Righteoufnefs jK/y Rags." A greatComplement 
 verily this is to his Hearers Underftanding : but a very 
 bafe Reflection at the fame Time,on the moral Character, 
 as well as Undemanding of all thole learned & excellent 
 Expofitors and others, who have not, or do not abufe the 
 Text, as 1 think he has done : this, it feems,has provoked 
 him to a high Pitch of Refentment, fo that he can fcarcc 
 contain himfelf within anyBounds of Decency, or of com- 
 monModejly. Therefore (to mention another PafTage) he 
 breaks cut in that rude, abrupt Exclamation Pa. 19 
 *< The very fame Things (O mocking Thought \) that 
 are commonly ftiled///jy Rags" By this he would cx- 
 prefs his Indignation and Amazement at the Stupidity and 
 Impiety of thole old Proteftants, and their Abettors and 
 .Followers, who have interpreted the Text, according to 
 what he calls the common Notion of it. <c O fhocking 
 Thought !" as much as to fay,O horrid Abufe of the facred 
 Text ! the moil Itupid Nonfenfe ! and equal Blafphemy ! 
 to if-dul^c fiich a Though:, a greater Evil furely than if 
 they were poi.ci. ,^cn Devils ! or in Wrgirs Lan^ 
 
 guagc, 
 
$2 ^VINDICATIONS/ divers 
 
 guage, Monftrum borrendum informs ingens cui Lumen 'a- 
 demptum ! O the unparallel'd JBlindnels ! ihcdeef deform- 
 ed tremendous monftrous Darhtefs,v/hich attends thefe Ex- 
 pofitors, and their Followers ! that fuch a Thought ever 
 cntred into their Hearts, it was becaufe there was no 
 Ligbt in them ! This is the plain Import of our Author's 
 
 Parenthefis, " (QJhocking THOUGHT !) " 
 
 There's oneRefk&ipn more,I fhall take fomeNotice of, 
 (tho' of a different Nature from the reft) and that is the 
 remarkable Fling he has at a common Ufage we have a- 
 mong us, That of keeping publick Fafts. He takes 
 Occafion to fay upon it, Page 9. " The Solemnities 
 cc of a Faft-Day your Saints that depend on their devo- 
 " tional Exercifes, not only prefer to all other Duties, but 
 * c are ready to imagine they are a fufficient Atonement 
 ^ for all their paft Vices, and of greater Account,to pro- 
 " cure the Bleffing of Heaven, than all the beatbenijb 
 " Morality jhe abominable good Works, that can be preach- 
 " ed by all your legal Self-righteous Men on Earth." 
 How came our Author to pick out Fail-Days, and not 
 Thankfgiving Days as well, to make them the Subject of 
 his Banter and Derifion, when thefe are forne of our ufual 
 Solemnities alib? I leave others to judge theReafon. But it 
 feems our Author has a wonderful Power of Penetration 
 into the Sentiments of your Saints fas he terms them^) 
 on Fail-Days. However, tho' there is Danger on all 
 Hands, of People's falling into the Error hinted at, car- 
 nal Confidence in Duties, yet I prefume to fay, thofe who 
 extol perfonal Righteoufnefs in the Manner our Author 
 very apparently, has done, to the Difregard of imputed 
 Righteoufnefs, and who fo applaud moral Ferine, to the 
 Neglect of Faith in the Blood of Atonement, feem tome 
 to be of all Men moil in Danger of depending on their own 
 Duties, whether devotional Exercifes, or vertuous Practi- 
 ces, and of cheriming a vain Hope, as if thofe would 
 fufficiently atone for their pail Sins, or as if by Works of 
 Righteoufnefs which they have done, and not according 
 to his Mercy, God fliould fave them. 
 
 But 
 
important Dofirincs of tie Gcjpet. 
 
 But I now difmifs this, and pafs to the next Thing in 
 order.- Which is, 
 
 3. To attempt the doing fomtjutfice to the Memory 
 and Character of thefe injured Expofitors and others, on 
 whom our Author has fo liberally caft his Reflections 
 and to offer fomething in Vindication of their Principles 
 fo mifreprefented and reproached by him. 
 
 It would be almoft an endlefs Tafk, to go over all the 
 Inftances of Calumny and Satyr, that are of a pcrfonal 
 Afpect, and to recite all the Mifreprefentations &Abufes, 
 in Relation to Principles, which are to be found in his 
 Difcourfe, with a particular Reply to each diftinctly. 
 And as to fome of them it may juftly be faid, Recitaffe eft 
 refutaffe to recite them isafuliicicntRefutationofthem. 
 I fhall therefore content my fclf with the following Re- 
 flections and Replies, which I think may fuffice to my 
 prefent Purpofe. 
 
 I fhall begin,as feems moft natural, with fome Remarks 
 by Way of Vindication of thofe Expofitors and others, 
 againft our Author's more general Reflections & Cenfures. 
 TheScandal he has thrown out on thisOccafion, falls heavy 
 On the Character of many eminent Worthiesfivm theRe- 
 formation, down to this Day, and of the Miniilers in 
 New- England in particular. It is a black Defcription in- 
 deed he gives of them, while he reprefents them as weak^ 
 
 inattentive^ ignorant^ or led by wicked Deflgns, &c. 
 
 But furely if this Gentleman had duly confidered his ju- 
 venile Years, whereby he has had but little Opportunity 
 for Inquiry, And had he confulted that Scripture, i Tim. 
 5.1. comparing it with Chap. 3. 6. I think, the fertous 
 Meditation hereof rhuft needs have laid him under fome 
 Reftraint, and taught him a little more Modefty, than to 
 fpit in the Face of his Fathers, and ftigmatize fo many fa- 
 mous Divines, and excellent Chriftians, as weak, inatten- 
 tivf) ignorant and wickedly defigning Men, only becaufc 
 their Expofition of his Text, and their Opinions concur- 
 rent with it, don't agree with his Sentiments, 
 
 D Out 
 
34 -A V i N D i c A T i o N of divers 
 
 Our Au.hor appears by his Title-Page, to imagine he 
 has full Warrant for what he has done, from that Charge 
 of the Apoftle to Timothy , i Epift. 4. n, 12. Thefe 
 Thifgs command and teach Let no Man defpife thyTouth 
 His putting thefe Words in the Frontifpiece of his Dif- 
 courfe,it feems,he expected would ftop theMouth of allOb- 
 jectors , but I prefume, the Parallel will by noMeans hold 
 between the Evangelift, and this our youngPreacher , ex- 
 cept perhaps in Point of Age. Timothy was the dps/lie's 
 own Son in the Faith^ Chap. i. 2. It's well for our Au- 
 thor if he be found deferving of that Chara&er, and not 
 rather an illegitimate Offspring, who concerning Faith 
 has made Shipwreck^ as the Manner of fome was even in 
 the Apoftle's Days, /. 19, And if we confider theWords 
 cited by him, in their Connection with what either goes 
 before,or follows in the fameChapter,we Jhall poffibly per- 
 ceive they give no Countenance to our Author's petulant 
 Cenfures and Reflections. Let no Man defpife thy Youth. 
 It does not mean to flufh the young Preacher with a vain- 
 glorious Idea of his Authority, and to excite haughty 
 Airs : but to imprefs him with a humble Senfeof the pe- 
 culiar Need he has to take Care, in fuch an Age of Life, 
 fo expoied to Vanity, Precipitancy, and the Difadvanta- 
 ges arifing from want of Experience and Obfervation,left 
 he fhould in his publick Miniftration or private Conver- 
 lation behave amifs, or manage imprudently, fo as to give 
 juft Occafion to others to defpife his Touth. -That Timo- 
 thy might know how he ought to behave himfclf in the 
 Houfe of God, the Apoftle being fuch an one as Paul 
 the Aged, fends him particular Directions, Cautions and 
 Warnings. He reminds him, /. i. of the Predictions 
 of the Spirit (alluding as fome think to Dan. 11.36,39.) 
 fpeaking exprefly,that in the latter Times fame fo all depart 
 from the Faith, giving heed to f educing Spirits : The for- 
 midable Appearance of which predicted Event, fcems too 
 evident in cur Day whilft fome are fo vrnbly fallen from 
 the Truth) and others giving heed to Seducers. Alas ! is it 
 not too notorious to be denied, that with Refpect to the 
 
 Belief 
 
important Doftrines of tie GofpeL 35 
 
 geliefof the Truth, Gofpel-Truth, or the DoMne of 
 Chrift revealed in the holy Scriptures, there is a lamenta- 
 ble Detection in thefe Times (which in Regard of Error, 
 as well as Vice, are indeed perilous Times,} particularly as 
 I apprehend, in our'Author's Difcourfe. TheApoftle, we 
 may further obfcrve, proceeds, $.6. to tzMTimolhy, inCafe 
 he duly put the Brethren, his chriftian Hearers,?;? Remem- 
 brance of what he himfelf tad how been admonifhed of, 
 and warned againft, and if he nourifoed up himfelf and 
 them in found Doftrine, fuch as Paul preached, and filled 
 liis Epiftles with, and which the Scriptures lay fo great 
 Strefs upon, that then he would approve himfelf a good 
 
 Minifter of Jefus Chrift ^ but not elfe. On the whole, I 
 
 infer, That if young Minifters would avoid having their 
 Youth defpijed, one of the beft Methods they can take,and 
 that on which their future Ufefulnefs and Reputation, as 
 good Minifters of Chrift depend, is to look to it that they 
 be not mecr Teachers of the Law, or unfkilful Preachers 
 of Morality,but that they themfelves, and others by their 
 Means, be nourijbed up in the Words of Faith and found 
 Doffrine, eftablifhed in the Faith, as it was once delivered 
 to the Saints. And another Expedient I may venture to 
 fuggeft, as a good Prefervative, to the young Minifter in 
 fpecial, againft being defpifed, is, in the Language of the 
 fame Apoftle, Rom. 12. 3. Not to think of himfelf more 
 highly than he ought to think, but to think foberly, according 
 as God hath dealt to every Man the Meafure of Faith. It 
 was then to be Timothy's Care, in his Conduct, to guard 
 againft every Thing that had a Tendency to blemifh his 
 Character, as a Chriftian and a Minifter ; which would 
 fufficiently defend him from being defpifed, tho j but a 
 Youth. 
 
 But to return, TheExpofitors and others, tho' by our 
 Author characterized as weak, inattentive, ignorant, or 
 acting on more criminal Defigns, yet,for my Part, I can't 
 conccive,what thefeDefigns could be,unlefs they were the 
 Dcfigns of magnifying theGrace c f GOD, of exalting the 
 Redeemer^and of humbling vain Man. Thefe were their 
 
 D 2 avowed 
 
36 ./fV INDICATION <?/ divers 
 
 avowed De/ignS) and are confonant to the very Spirit and 
 Scope of the GoJpel-Do&rinc, as is obvious from the whole 
 Tenor of the facrcd Writings . yet will our Author im- 
 pute it to them as a Crime, or what they had a criminal 
 Defign in, that they did not with him cry up extrava- 
 gantly the Dignity of human Nature^ extol perfonalgcod 
 Behaviour , or magnify their own and others moral Ver~ 
 tue, beyond all rcafonable Bounds, and even frt it up for 
 their jusJifyingRighteoafock before God, but rather on 
 the contrary deplored the Weaknefs of the human Un- 
 derftanding, and the Depravity of the human Will, 
 and freely confefled their own Weaknefs and Sinfulnefs, 
 and Unworthincfs in themfelves of the divincFavour and 
 Acceptance : grounding this humble Senfe of their la- 
 mentable Cafe on Scripture-Teftimony, back'd by their 
 own daily Experience, both which they found uniting to 
 prove, That all their Right eoufnejj~es 'were as filthy Rags ! 
 Or lhall we fuppofe, that the great Difguft our Author 
 has taken up againft thefe Expofitors, was 'from this, 
 That by the Conftrudlion they put on the W'ords of his 
 Text, it gave Difturbance to thcPope and wholeConclave 
 of Rome, whofc Explication is fo near of a Piece and the 
 fame Make with his. If then the criminal Defigns^ im- 
 puted to thefe Expofitors, lay in their fo interpreting the 
 Scripture as they did, with a View the more effectually to 
 oppofe the Popijh Hcrefy, and maintain the Proteftant 
 Caufe, 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 pub- 
 lick Teftimony to the Truth, even as the Truth is in Je- 
 fus , and not a few of them have by fufferingMartyr- 
 dom, chcarfully fealcd their Doctrine with their very 
 
 Blood. Nowjwhatcver the Author may, upon a feri- 
 
 ous and cairn Review of his Difcourfe, think of the feverc 
 Charges therein laid againfb fo many excellent Men, Men 
 oi God, Men of Prayer, Men of Piety, Probity, Pene- 
 tration and Learning, exemplary for the Pradticc of all 
 moral Vefcue and religious Duty, mighty in the Scrip- 
 tures, 
 
important DC 8 fines of tbt Gofpel. 37 
 
 tures, fludious (many of them to Admiration,) to find out 
 the Mind of God in his Word, faithful to declare it, and 
 careful to tranfmit the fame to Pofterity ; being truly 
 burning and mining Lights in their feveral Stations, fome 
 (and not a few of them) appearing even as brazen Walls 
 or impregnableBulwarks againft theHerefies of Rome, and 
 Tyrannies of the Popijb Hierarchy, principal Founders 
 under Chrift of the ProteftantChurches,and Pillars in the 
 fpiritual Houfe of GW,emincnt Promoters of the Kingdom 
 of Grace, which fpread itfelf far and wide among theNa- 
 tions, and at length reached thefe New -England Shores ; 
 where theGod of allGrace in ourBeginning- times furniflicd 
 and adorned theChurches here withMiniilers of theWord 
 and Expounders of the Scripture,that were (at leaft many 
 of them) endowed with uncommon Gifts and Graces Mi- 
 nifterial,Men that had much Communion withGod,much 
 Infight into divine Things, and were deeply acquainted, 
 by Study, Experience and Obfervation,wiih the Do6trine 
 ot Grace and Myftery of Godlinefs taught in the Gofpel ; 
 Men, who after Paul's Example aimed principally to 
 know and preach CHRIST and bim crucified -, whofe Zeal 
 to maintain theFaith a;,d Order of the Gofpel (now fo ex- 
 ploded and ridicul'd by ibme of their Succeflbrs) led them 
 over into this remote and inhofpi table Wildertiefs ; where, 
 we have no Realbn to Doubt, they ferved their Genera- 
 tion according to che Will of God, under ne/ctto infupe- 
 r^ble Difficulties, and having fallen afleep, their precious 
 Souls have been taken up to the World of Spirits, ap- 
 pearing (we may venture to fay) withCrowns very bright 
 and weighty, in proportion to their arduous Labours of 
 Faith and Patience in the Caufe of Chrift: now, I fuy, 
 that all thefe our pious Fore-fathers, all the godly 
 Reformers, all ProtcflantConfeflbrsjExpofitorSjPrcacliers, 
 and Profeilbrs in general, from the Beginning of the Re* 
 formation, that did not concur in Sentiment with our 
 Author, fhould fall together under the Lam of this Gen- 
 tleman'sPen,is truly furprizing ! Had thefe Invc&ivcs and 
 falfe Accufati9n$ fas I think I may term them without any 
 
 D 3 Breach 
 
gS ^VINDI CATION 0/ dievrs 
 
 Breach ofgoodMannersJproceeded from fome old hardned 
 Papift, or from an avowed and inveterate Enemy to all 
 Revelation, in that Cafe Allowances might reafonahly be 
 made. -But for a profeffed Proteftant, for one fuftaining 
 the Character of a Miniftcr, in a Proteftant Church, and 
 One but yet in \\\*>Touth, and but as it were of Yefterday^ 
 for fuch a One (I lay,) to take upon him to rebukc,not a 
 fingle Elder * but many, and inftead of entreating them as 
 Fathers, thus to behave himfelf proudly againft the Ancient ; 
 to traduce the Memory of the Dead, and afperfe thcCha- 
 rader of the Living, even of Multitudes of Chrift's pre- 
 cious Minifters and People, This, I muft confefs, ap- 
 pears to me next to a Prodigy ; or, to fpeak in his own 
 Language, an Inftance of Stupidity & Nonfenfe. It is in- 
 deed one of the greateft Abfurdities in Conducl, equal at 
 lead to any in Opinion, which thofe that he fpeaks of as 
 converted by Rabble- charming Sounds, into fiery Bigots, 
 have been ready to die in the Defence of. But it feems ac- 
 cording to this Writer's Infmuation, Pa. 6. thefe Expo- 
 fitors criminal Deftgns refpect the Scriptures being 
 <fr wretchedly abufe.d to ferve the Purpcfes of Error, Super- 
 ftition and Vice" and being expounded fo 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 Defigns of the Expofitors he fpeaks of, I am 
 quite at a Lofs about his meaning. And I muft confefs, 
 if the Cafe be in Truth as he infin nates, they muft be 
 guilty of criminalDeJigns indeed, or at beft of very perverfe 
 Management, and wretched Abufe of the Word of God : 
 But I truft,the contrary has been fufficiently evinced alrea- 
 dy, and may be confirmed in theCourfe of thefeRemarks. 
 
 Our Author in the next Place intimates (rs I fuppofej 
 what he thinks the Occafion of this wretched At/ufe of 
 God's Word, that is, "judging of Svipture-Dottrines 
 " from particular Scraps of Scripture, and from the bare 
 <c Jivgh of Words, without attending to the general Drift 
 " and Defign of the Author, and the whole Current of 
 
 Infpiration as to thc^JPoint undcrExaminatuw." I think 
 
 c4 
 
important Doffrines of tie Gofpet. 39 
 
 truly thisGentleman ftandshere condemned out of his own 
 Mouth : and that of the Apoftlc, Rom. 2. i. Thou art 
 inexcufabk^ Man that judgeft feems juflly applica- 
 ble to him, fo far as it concerns his Difcourfe before us : 
 For it mult be evident to every obfervingReader,how this 
 very Way of judging of Scripture-Doctrines^ which he has 
 here ccnfured, runs through the whole of his own Dif- 
 courfe. His Text itfelf he has in aManner treated as an in- 
 dependent Sentence. And tho' he has hinted at oneVerfc 
 of the Context, yet he has done nothing like analyfing, or 
 commenting on thewhole,or confidering what immediately 
 got s before, or follows this difputed Text, in order to 
 ftate it's true Meaning , fo far from this, that 'he almoft 
 forgets its general Tenor and Form. As to the Argu- 
 ments all along advanced in his Difcourfe, they are moft- 
 \y enforced only by a finglc Text or two ('without his ap- 
 pearing to attend to their Coherence and Dcpendance) or 
 in his own Phrafe, by particular Scraps of Scripture ; and 
 thefe, many of them at lead, fcem to me, unjuftifiably 
 applied, contrary to the Analogy of Faith, or the Current 
 
 or facred Writ. May he and I remember and wifely 
 
 apply thofe 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 muft 
 we then think of the Difcourfe under Examination ? in 
 which the Author has arbitrarily interpreted the Words of 
 his Text, in a Senfe fo inconfiflent with the Scope of nu- 
 merous parallel or fimilar Texts, both in the old and new 
 Teftamcnc, a few whereof have been produced, and many 
 more might eafily be added. It muft be with a very ill 
 Grace- that our Author charges that on Expofitors which 
 they are not chargeable with, viz. Judging of Scripture- 
 Doffrines from particular Scrap* of Scripture^ in which our 
 Author has fignalized himfelf far beyond any 1 have met 
 with. But he goes on " And from the bare Jingle of 
 Words* without attending to the general Drift an&Defign of 
 the Author" Now as to the, particular Occafion ot this 
 his Cenfure upon them, their expounding his Text con- 
 D 4 
 
4.0 A V i N D i c A T i o N of divers 
 
 * (-.' 
 
 trary to his Sentiments upon it, I would obferve, that it 
 being confidered that the infpired Author , in his own and 
 the Church's Name, made this Confeflion in a folemn 
 Prayer to God, 411 our Ri$hteoufnejJ'es are as filthy Rags$ 
 had this Gentleman in any Meafure attended to the gene- 
 ral Dcfign and Drift of the Prayer, I think he could not 
 cafily have miffed the true Scope and Meaning of thisCon- 
 fcflion, in particular : And had he attended to this,anfwc- 
 rably to the Serioufnefs of the Subject, to the Sacrednefs 
 of the folemn Aflembly, to the Holinefs of the Sabbath, 
 and to the Solemnity of the Humiliation-Day in the pre- 
 ceeding Week, to which he fpeaks of having fome Refe- 
 rence, I prefume,neither thitGingle of fiords nor thcScraps 
 cf Scripture would have found a Place in his Difcourfe ; 
 and fo his graveAudience had not been tempted to Levity 
 by his ufing Phrafes of fo ludicrous a Sound, which run 
 through his Performance in the feveral Parts of it. See 
 fag* 5,9, 1 7,23, 24,25,28, and clfewhere. The Indsco- 
 rum ot thisLanguage is further aggravated, as it was pre- 
 meditated, it feems, to fix a Blernifh on the Expo/itors he 
 had in view, and to caft an Odium on theirCharafter. At 
 beft it feems like a great Piece of Vanity, for this young 
 Gentleman to flake bis Authority and Credit againft the 
 Judgment andReputation of the wholeBody of Proteftant 
 Expofitors in general, both Ancient and Modern, whofe 
 Works (many of thcmj as well as Lives, teflify for them, 
 That in Fact they did attend very ftrictly and confcien- 
 tioufly 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 infpired Penmen ; cfpecially in 
 Regard to the peculiar Doctrines of Chriftianuy, and 
 more particularly that grand Article of Juftification by 
 Faitk^ which they faw fo much Strefs laid upon in the 
 holy Scriptures ; infomuch that both in Principle and 
 Practice thefc pious and worthy Men renounced all Self- 
 Rightepujnefsy the Idol fo much admired by many at this 
 Day ; and in their Preaching never fought to gratify 
 their Hearers with RtQ$!t-ch$rmin Sounds^ or with Flefh- 
 
 pleafing 
 
'.important Doflrines of the Gofpel. 41 
 
 pleafing and great fwelling Words of Vanity, fuch as w 
 meet with in ourAuthor'sDifcourfc. For inftance," God's 
 chco/ing, not particular Perfons, but whole Nations, and 
 that only to Privileges in this Life, moral Agency, ( or 
 Free- Will) the new Nature of right Adion, the roya.1 
 Robe of pwfonalRighteoufnefs, moral Virtue, theRa/is and 
 .whole Superftrufture of the Religion of JESITS, The moral 
 Reftitude of his Creatures, God's ultimate View, moral 
 Venue, the fupream Dignity of GOD himfelf, Preaching 
 up moral Vertue, in the left Senfe Preaching of CHRIST,&C. 
 &c. Thcfe are fome of the Sounds we hear in our Au- 
 thor's Difcourfe. But the Expofitors he fo much con- 
 demns, never fought to tickle itching Ears,w\th Sounds fo 
 gratifying to Fle/h and Blood, fo pleafing to the Pride and 
 Lufts of Men ; they preached both the Law & Gofpel, in 
 their diftindPlace&Order,& in fuch aManner as tended 
 to awaken fccurc Sinners by the dreadful Sound of the 
 Curfe denounced in the Law, and to win Souls to Chrift 
 by the joyful Sound of the Promife ; proclaiming Chrift 
 the Lord our Righteoufnefs & Strength -, at the fame Time 
 perfwading them which believed, to continue in the Grace 
 cf God, and to adorn the Doctrine of God their Saviour in 
 all Things, by a Convcrfation becoming the Gofpel. Ac- 
 cordingly we find, Act. 2.42. They continued ft edfaftly in 
 the dpoftUs Doflrine and Fellow/trip. Now moil furely 
 in all this they followed the whole Current of Scripture- 
 Doctrine, Precept, and Example, and were not led cither 
 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 fo many great and good Men, will fall upon 
 himfelf with double Weight. 
 
 I have been the larger in Vindication of thcfe Expofi- 
 tors and others againlt his general Reflections ; becaufe 
 I look upon the 1'ruth efpoufed by them,as {truck at,and 
 affronted in the f erfuns of it's Patrons and Profefibrs. 
 I. now proceed, 
 
 *. To vindicate thofe Expofitors and others againft 
 
 our 
 
4 2 ^VINDICATION^/" divers 
 
 our Author's Reflections and Mifreprefentations with 
 Regard to their -Interpretations of the Words -A his 1'ext 
 in particular, M our Right ecujncffn are as filthy Rags 
 Thefe arc fcattered thro' his whole Difcourfe ; fomc have 
 (I think) been taken Notice of already, and others will 
 'come under Consideration in the Courfe of this Eflay. 
 I fhall therefore at prefent only fingle out a PalTage or 
 two,inwhich either wilfully or ignorantly he has milrepre- 
 fented them. Thus when he is reporting the common 
 Notion of thePr'6phet'sWords,he tells us,(P^.io.J "The 
 " beft Righteoufnefs of the moil improvedChriftians has 
 " been generally fpokcn of, as no better a Qualification 
 " ("even according to the merciful Tenor of the Gofpel) 
 " to appear before God with Acceptance, than fi^tby 
 " Rags are to drefs and adorn theBody for a Vifit to the 
 " King and Court on Earth," But thefe Expofitors and 
 others,whcn they fpeak of perfonal Righteoufnefs &s filthy 
 Rags, don't at all refpeft it under the Notion of a moral 
 Qualification for future Happincfs and final Acceptance ; 
 fuch conftantly affirm the Neceflity of inherent Righte- 
 oufnefs, to make us (in the Gofpel-SenfeJ meet to beParta- 
 kers of the Inheritance of the Saints in Light : and yet they 
 conftantly and confidently renounce it as filthy Rags in 
 Point of Juftification .before God, being utterly infuffici- 
 ent to anfwer the Demands of his Law,and procure us an 
 Intercft in his fpecial Favour and Acceptance, therefore 
 they conclude with the Apoftle, Rom. 5. 2 We have Ac- 
 cefs by Faith into this Grace, thro' Jefus Chrift : they 
 place their Title to divineAcceptance wholly in Chrift's 
 Law fulfillingRighteoufnefs, made their's by Imputation 
 onGod's Parr,and by a belkvingAcceptation,or receiving 
 it by Faith, on theBeliever'sPart^which yet is not of them 
 felves, but of the Grace of God enabling them thereto. 
 Chrift (partly) came to call Sinners to Repentance-, fuch 
 as are weary and heavy laden with Sin, he invites to come 
 to him : fuch as have the Eyes of theirUnderftanding en- 
 lightned to fee and be convinced of their own Mifcry, 
 and Inability to help <?r reicuc themfelves from the Force 
 
 and 
 
important Doftrincs of the Gofpel. 43 
 
 and Weight of the vindi&ive Juftice of God, thefe and 
 no others will fly to Chrift, and l^y*hold of his Righteouf* 
 nefs for Life and Salvation. The Expofitors ever re- 
 buked the Spirit of the Covenant of Works^ which makes 
 Sinners imagine, it would be Prefumption in them to come 
 to Chrift, unlefs they arc to fuch or fuch a Degree prepa* 
 red,or unlefs they can bring fomething valuable with them 
 to recommend them to his Favour and Companion, fome 
 laudableContritions,Reformations,and moralVertues. For 
 any to fuppofe that nicer moral Vertue and Self-Righte*- 
 oufnefs will recommend them to the Favour of God, is no 
 better than for fomc high-handed Malefactor orTraytor to 
 pretend to approach theCourt orPrcfence of hisPrince with- 
 out aPardon firft obtained. DivinePardon is obtained by 
 theRighteourheis of Chrift,and not our own ; becaufe the 
 Rightcoufnefs of the beft Men living has fo much of 
 Imperfection and Pollution mixed with it,that Expofitors 
 and all others who duly confider the Cafe, muft acknow- 
 ledge with the Church by the Prophet in the Text, that 
 all our Righteoufnefjes are as filthy Rags. It muft therefore 
 be unreafonable, and I think, contrary to Scripture, for 
 any to fuppofe, that fuch imperfect polluted finful Crea- 
 tures as the beft of Men are in this Life, fhould obtain 
 Favour with ajuft and holy God, without ti\s perfect fpot- 
 lefs Rightcoufnefs of Chrift imputed, and as has been faid 
 received -byFaith : This, according to Scripture, and in the 
 Senfe of thefcExpofitors,is the only juftifying Rightcouf- 
 nefs, "even according to themercifulTenor of theGofpel." 
 Howbeit, -at the fame time they denied not, that where 
 any have been fanffified thro 9 Faith which is in Chrift : , and 
 fo in fome Meafure have their Fruit unto Holinefs, God is 
 v/ell pleafed herewith, and accepts and rewards it : yet not 
 for it's own Sake (it being very imperfect) but for Chrift's 
 Sake , and on the Account of his Righteoufnefs : for in 
 him only, as Mediator between God and Man, is Godwell- 
 pleafed, for in him the Rigour of the divine Law is taken 
 away, and not by Works of Righteoufnefs which we have 
 done or can do. _This Gentleman's aiTeiting, that per- 
 
 fonal 
 
44 ./f VINDICATION*?/" divers 
 
 fonal Righteoufnefs hath been generally fppken of, as no 
 better a Qualification in the' fpiritual Cafe, theu filthy Rag; 
 arc in the civil Cafe, This is a grofs Mifreprcfentation 
 of the common Notion of the Text, and tends both to mif r 
 lead his unwary Readers, and difparage many l^und Ex- 
 pofitors, without any Colour of Reafon. 
 
 But I proceed to take fome Notice of another very ex- 
 ceptionable FaiTage ; I think it an Impofition on hisRea- 
 ders, and a great Abufe upon thefe Expofttors &: others, 
 to infmuate, as he docs,/^. 25 That they (absolutely 
 fpeaking & without anyManner of Caution orReflriclion) 
 ." afperfe moral Vertuc as nothing worth in the Sight of 
 " God, no more than filthy Rags" ! And that when 
 " exhorting others to thePra&ice of Rigbteoufncfs" they 
 arc neverthelefs "conftantly telling them perhaps in the 
 " fame Breath, that all their Righteoufnefs when they 
 " have obtained it, will be NOTHING BUT filthy Rags" 
 This, I fay, is a manifcftAbufe -, for no learned Calvinift 
 Expofitor or Preacher under the Sun, I prefume,cver ufed 
 fuch irrefpeffive. or unlirnitted and unguarded Language > 
 as our Author here pretends : I may with the utmoft 
 Safety,! think, challenge him to produce fo much as a fin- 
 gle Inftance. It appears to me a very ground lefsRcflccti- 
 on, if by moral Vertue he means true Gofpel-Holincfs, (in 
 which Senfe I think he can't be underftood,by the whole 
 Scope of hisDifcourfe before us) However,let him name 
 the Man that ever afierted it as nothing worth in theSight 
 of God, fpeaking abiblutely and without any Limitation 
 or particular Refpeft : Let him name the Man who was 
 conftantly telling the People, " All their Righteoufnefs, 
 " when they have obtained itjwill be nothing but filthy Rags" 
 in every Senfe, and in all Refpecls. And if he can't, or 
 yyon't do this, what muft we judge of his Mifreprefenta- 
 tionjout that it is wilful ? and therefore muft ftand as a dc- 
 figned Reproach, with all unprqudicedjudges ^ and fuch 
 as is very much aggravated in the Circumftances of it, 
 delivered on the Lord'sDay, Sermon-wife, and levePd 
 againft many of his Fathers aRdSuperiours : fo U aBreach 
 
important Doftrines of the GofpeL 45 
 
 of a variety of Commandments in the moral Law ! 
 However, I would not forget to Note by theVVay, that 
 amidft all his Exclamations againft thcfe Expofitors and 
 Preachers, for depredating moral Vertue, our Author has 
 feen fit here to make a ConccfTion in their Favour j (tho* 
 It be done in an ill Manner, with a View, as it plainly 
 appears, to make them guilty of a Self-Contradiftion?} 
 The CoftcefTion is implied in the PafTage laft refer'd to ; 
 which begins thus, " To fpeak freely, I never yet faw 
 cc with what Face a Man can pretend to exhort others to 
 " thePra&ice of Righteoufnefs, who is continually telling 
 " them (the reft you had before) It feems then that 
 Tiowevcr this Gentleman is inccnfcd againft thole Calvi- 
 niftical Minifters, he here appears willing to grant, that 
 they don't neglect exhorting others to thcPraflice of Righ- 
 teoufnefs ; and certainly it were the higheft Injuftice to the 
 Memory of the Dead, and to the Character of thcLiving, 
 not to allow them the Repute of their exhorting to the 
 Practice of Righteoofriefs : fo that, for ought I fee, they 
 (till preferve feme little Kindnefs for moral Vertue^ after 
 all that is pretended about their depreciating it, even their 
 Enemies themfelves being Judges. Indeed fuch as our 
 Author intends thus to fault,don't exhort to the Praftice of 
 Right eoujnefs^u^. in fuch a Manner as perhaps he & fome 
 others may, as if they look'd upon Righteoufnefs to be 
 meerly a//^z/, acquired by repeated^f/j : But are wont to 
 exhort others as theScripturcs do, to leek fir ft tkeKingdom of 
 God and bis Rightcoufnefs,tb fcek to God in ear ncft Prayer, 
 accompanied with the diligcntUfe of theMeans of Grace, 
 that he would put his Spirit within them,and purify their 
 Hearts by Faith, and implant in them a Principle of 
 Righteoufnefs, and enable them by Strength derived from 
 Chnft thro* Faith to workRighteoufnefs,and to fhew their 
 Faith by good Works, and Acts of moral Virtue. 
 Tho' they lay out much of their Mmiftry, it's true, in 
 exhibiting a Redeemer, and preaching Salvation byGrace 
 thro'Faith in him ; yet agreable to the Charge given them 
 27/. 3.8. one View they have in fo conftantly affirming 
 
 theft 
 
46 A V i N D- i c A T i o N of divers 
 
 thefe Things, is, That they which have believed in God might 
 be careful to maintain good Works. 
 
 However, I perceive our Author is (tumbled at their 
 Conduct , and the Myftery with him lies here, that he 
 docs not know very well how to reconcile their Exhorta- 
 tions to the Praftice of Right eoufnefs^ with their DoEfrine 
 of Juftification by imputed RigblcoufncfS) or (which comes 
 to rhe fame Thing,) with their telling People, that in 
 Relation to that Affair,yf/7 theirRighteoufneffes are as filthy 
 Rags : and he fays upon it, as is before hinted, " I never 
 favv with ivhatFace," they could thus exhort & thus teach 
 at the fame time. Doubtlefs he reckons it a very glaring 
 Contradiction^ and ?n odious Inconfifiency, that requires a 
 good Stock of AfTuranCe in any to venture upon it. 
 But to fpcak freely alfo in myTurn, I note here, That it 
 is not hard to difcern what a Face our Author put on, 
 when he gave himfelf fuch a Liberty, beyond all Bounds 
 of Modeity, to caft (as doubtlefs he intended) Reproach 
 on the Mimfters and Preachers of the Gofpel in general 
 thro* the Land, not only fuch as are furviving at this Day 
 in their Charges, but thofe alfo that are gone to Reft in 
 the feveral paft Generations : For it is well known, that 
 the Minifters, moftly, and I may venture to fay, near to a 
 Man* were in their Principles CahinisJical^ as now they 
 are diftinguifhcd j which Note of Diftindtion has but late- 
 ly arofe among us, occafioned very much by the late 
 Growth and Difcovery of Arminianifm, which has now 
 made it's open and formidable Appearance in fome of 
 cur Churches. 
 
 Our Author might perhaps offer this Flight of Re- 
 flection on fo many eminent Minifters of Jefus Chrift, as 
 fuppofmg it to add a Grace to his Difcourfe, and be the 
 more taking with the unthinking Part of his Audience 
 (and Readers) and all that are prejudiced inFavour of the 
 Errors he had advanced.- 
 
 But let that be as it will, this I am fure of, If I may be 
 allowed to depend upon myBible^which tells me itplainly, 
 That without faith it is impojfikle to f leafs God. If fo, I 
 
 hope 
 
'important Doftrines of the GofptL 47 
 
 hope I may be allowed to fav, without being 'branded 
 with the Imputation of a Blafphemertev depreciating moral 
 Vertue^ that whatever Pretences are made, to Religion, 
 which are but meerly mora 9 the mofl refined Vertues, void 
 of a faving/fo'/^ inChrift,and wichout his imputed Righte- 
 cufnefs^ will be but asjfiltiy Rags, and can give no more 
 Title to final Juflification in the Sight of God, than if 
 a Man cut off a Dog's Ne$k, or offered Swines Blood in 
 Sacrifice under the Law. 
 
 Our Author goes on in his Reflections upon thefe Ex- 
 pofitors and Preachers. He reprefents them nor only as 
 tellingPeople, that all their Rigbicoufneffes are nothing but 
 filthy Rags ; but infmuates allo,as if they were coniLiutly 
 telling them in the Words following, (Pa. 25) " God is 
 <c already fatisfyed in all his Demands, his Lav/, his Ho- 
 " nour, his rigorous relentlefs Juftice, are all fatisfyed, 
 cc and there is no hing left for Man to do,but to believe 
 c; this undoubtingly,and to rely upon it,that he is righ- 
 " teous, and fhall finally be accepted as fuch." And 
 then proceeds to fay " Ihe Believer indeed may, if he 
 " pleafe,out of mcer Genergfity,addWorks of Righteou& 
 " nefs -, but really there is no Need of it ; for his maia 
 cc Intereft is fecure without it." All this, our Author 
 infmuates, is theLanguage of thofePreachcrs, that believe 
 and preach the Do&rine of Chrift's 'Satisfaction and parti- 
 cular Redemption. But thofe that are thus free to offer 
 their magi&irial Cenfures^ may do well to give heed 
 to the Caution given, Jam. g. 14, 1 5. Lie not againft the 
 3>#/, This Wifdcm is not from above. Thofe Perfons 
 indeed that are prejudiced in their Minds againfl the 
 Doctrine abovementioned, and other fundamental Doct- 
 rines ot Chriftianity, may with this Gentleman darken the 
 Truth and putThings under very wrong & difadvant^- 
 givusRejtrefentationsi which can't be help'd thatlknaw of: 
 but for One that wears the Character of aMinifter, thus 
 to rrproach the Dodrines ofChriit, and the Profefforsof 
 thcm,who have been & are theGlory of this Land and of 
 our Churches, as Affcrcors of the Truth &* it is in Chrift 
 
 Jefus, 
 
48 ^VINDICATION 0/ 1 dhers 
 
 Jefus, I think is hard to be accounted for ; especially 
 when delivered in fuch a ludicrous Manner, tending to 
 cxpofe them to Ridicule & Contempt. The Calvinifts, 
 againft whom he dcfigns his Reflections, diftinguilh be- 
 tween the Purchafe of Redemption, by the atoning Blood 
 of Chrift, and the Application of Redemption, which is 
 made by the fanctifying Grace of Chrift : fo that altho' 
 Chrift has already fatisfied the Law and Juftice of God, 
 by what he did in his Eftate of Humiliation ; yet that 
 nothing further remains for him to do,in his Eftate of Ex- 
 altation, is denied ; nor indeed can it be fuppofed, that 
 there is nothing forMan to do, but to believe this undoubt- 
 ingly : For, theFaith of thofe our Author intends, is fuch 
 as includes Confetti^ as well as AfTcnt, and is a believing 
 with the Heart) as well as with theHead : it is not meer- 
 ly a Speculative believing the Doctrine of Chrift's Satis- 
 faction, tho' ever fo undoubtingly ; but implies an active 
 receiving the Atonement^ and laying hold on the Hope fet be- 
 fore us, and committing our Souls into the Redeemer's 
 Hand, to be juftificd by his Blood, and fanctified 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 theLaiv 
 thro Faith ? God forbid ! yeajhey ejiablijh theLaw. They 
 don't think theLaw cancelled by the Blood of Chrift, ia 
 Point of preceptive Force, or Obligation as a Rule 0/0- 
 bedience, tho' they hold it to be fo, in its penal Demand$ 
 as a Covenant of Works : but affert the Believer's Obli- 
 gation 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 Indiffercncy, ormeer Generoftly^ as 
 our Author infinuates , and they hold, that true Faitb^ 
 wherever it is, will produce Obedience ; and exhort to 
 Obedience, as the true Fruit of that Faith , and they ex- 
 hort Chriftians to be fruitful in good Works, that they 
 may have Fruit abounding to their joyfulAccount at laft : 
 Yet caution Men, not at all to depend on their own per- 
 fonal Rightegufacfs, but have their entire Dcpendanceon 
 
 Chrift's 
 
important Dctfrines of the Gofpe]. 49 
 
 Chrift's Righteoufnefs imputed* as their only Title to Ac* 
 ceptance with God, and to eiteem all their own Righttouf- 
 vefs to be but as filthy Rags, in Refpcdt of Juitification be- 
 lore God, as has been laid, and not truft in it as any Re- 
 commendation of them to his pardoning and accepting 
 Grace : On the whole,! think, it fufficfently appears a 
 very abufive Refleftion this Author cafls.on thole Mini- 
 (lers he points at in his Difcourfe, where iie infmtiateS 
 (Pa. 24,25.)That according to theirNotfions of "Revels 
 lion and Grace" The mod glorious Difpenfatlon of the 
 " Gofpel is conceived of only as a Scheme calculated to 
 " allow Men the Practice of their Vices here, with Impu- 
 " nity hereaiter :" That according to theirNotion Of his 
 Text, " Purity of Heart ahdSandity of Manners will be 
 " of no Service to Men ; and confequently this muft 
 " leadMen into an utterContempt of thofeThings thatare 
 c< of infinitelmportance'for them to efteem &: pradtife." 
 <c Surely, fays he, Men will never take [much Pains for 
 " that, which will beof noServiceto them when theyhavfe 
 ' got it."' Here alib, as in the other Parts of his Dif- 
 courfe, our Author too evidently aims at amufmg 'the 
 World, by blackening the Characters of faithful Minified 
 that pafs under the Calviniftkk Denomination, and there- 
 by prejudicing thcMinds of Men againft theDoftrines they 
 hold. For unlefs he or any others can prove Irom Script 
 ture-Teftimony orReafon,that purity of Heart andfanftity 
 cf Manners are comprized in meer moral Vertue % 
 
 or Sclf-Righteoufnefs -, I lay, unlefs this can tte 
 
 proved, the Argument can be of no Force. But 
 it is certain, that it is by Faith that the Heart is purijic*d % 
 thro* the Operation and Influence of the. 'My. Spirit, ' ahd 
 true fanffity of Manners proceeds from aHeart purified by 
 this Faith, as the genuine Fruit and -Effedfc of it. Now 
 the Ihort of the Argument, if I underftand it, lies here 
 Either moral Venue, i. e. a Man's own Self- Righteouf- 
 ncfs, will intitle him' to Juftiftcation in the Sight of 
 God, or it will not , and that it will not, I -fuppofe, is 
 lufficien'ly provecl.by what has been already- faid on this 
 
 E HcacL 
 
50 - A V i N D i c A T i o N of divers 
 
 Head* Notwithstanding, true moral Vertues or good 
 Works jxz allowed by all fober Divines that I know of, to 
 be ggod and profitable to Men, as well as honorary toGod, 
 and approved inChrift. They arc far from faying, that 
 the Sanctity of regenerate Men will be of no Service to 
 them : for Godlinefs is prof talk unto all Things , having 
 Pjomtfe oftheLife that now is, and of that which is to come t 
 i Tim. 4. 8. And without Holinefs no Man jhall fee the 
 Lord, Heb.i2. 14. Now the Godlinefs and Holinefs fipo- 
 ken of here, is wrought in the Heart and Life of. the truly 
 Regenerate by the powerful Agency of the Spirit of God 
 and of Chrift ; which all the mereMorality intheWprld, 
 in its mofl rcfi .edAcceptation^an never reach to the leaft 
 Degree of. But asfomething of thisKind hasbeen-fpoken 
 beiore, I fhall proceed in the next Place, 
 
 3. To vindicate thofe Expofitors and others, againft 
 -fome further Reflections and Mifreprefentations of our 
 Author, refpeding fundry important Points ofDoEfrine^ 
 .which are allied to the common Notion of his 'Text, and 
 which he endeavours to expofe to equal Ridicule. 
 
 It mayn't be amifs to premife here, that our Author 
 has given us abundant Occafion to think of thofe Obfer- 
 vations of his, Pa. 22. " The moft rational and divine 
 ," Scheme of Religion may become defpicable in theEyes 
 . c< of the World, by Mifreprefentations : evenf hriflianity 
 * c itlelf, tho } capable of a "rational Defence, well attefted 
 ** by external Evidence, and when viewed in it's native 
 .'** Purity and Simplicity, void of all corrupt Gloffes and 
 <6 human Additions, carrying in it the clearelt internal 
 i4 Marks of it's divine Original ^ even this Religion, I 
 ;_** fay, nr.y be/c refrefented^ as to render it ridiculous in 
 ** the Opiaion ot Teniible thinkingMen." I am much 
 'naiftaken ir our -Author has not furnifhed us with an Ex- 
 . ample of this ia his own Difcourfe,which carries fo much 
 /t)f Mij' -eprefentaticn in it. i think,he has greatly mifrepn- 
 "Jented even Cbrijtianity itfelf, by his corrupt Glcfles ; if 
 t not by hurqan 4dditions^ which feem too evidenr, yet at 
 ^He apparently difowns feme great 
 
important Doftrints of Ike Gofpel 51 
 
 tnd important Dcttrines of the Gofpel, under Colour of 
 rejecting the " Fiftions of weak and difordered Brains' 1 - 
 and becaufe he " can never be brought to believe ThingU 
 " repugnant to the firft Principles of ' Reafen^nd is there- 
 " fore naturally led to conclude that no Scheme can be 
 " right, no Doclrine from GOD, that abates the Mo- 
 " tives of Vcrtue,or difcourages thePradiceof anyDuty." 
 Well ! Butwhatis thzScheme^ what are theDoftrines, he here 
 has his Eye upon ? This we may learn from thelnfhn- 
 ces he has given us in the Introduction to his Dilcourfe, 
 Pa. 7 6? 8. Where having fpoken concerning Expofi- 
 tors "judging of Scripture-Doctrines from particular 
 *' Scraps of Scripture, and from a mere Jingle of Words, 1 ? 
 he then proceeds to give aSpecimen in feveralParticulars; 
 by which it appears, it is the old Protefiant Doctrines, he" 
 ftrikes at, and endeavours to render them defpicable in the 
 Eyes of the World by Mifreprejentations. 
 
 This may be confidered in feveral of hislnftances ; and 
 ^ i. In theDodrine of Eletifion. His Words are, "Hence 
 (i. e. by judging of Scripture-Doctrines from Scraps and 
 Gingles^nd for want of 'Attention ) " it has come to pafs* 
 " that when Men read of God's choofing whole Nations 
 6 to certain Privileges, (and thofe in this Life only) -they 
 ' have rafhly concluded, that particular Perfons are un~ 
 * c conditionally chofen to eternal Life hereafter. "This 
 is a manifeft Contempt defigned to be caft on the Dpcl:-* 
 fine of/*#;0>/,andon all them that receive and profefs ir^ 
 and to harden Men's Minds againft it : and therefore 
 he proceeds to tax them of ramly drawing aConclufion,in 
 a Matter of Faith, refpefting Eternity and the Souls of 
 Men. If the Faith, profefied by Proteitants, of &per* 
 final eternal Eleftion of Grace* were founded on fuch a rajh 
 Conclufion as this Author infinuates, the World is bound 
 to give him Thanks for the Difcovery he has made of ib 
 grofs an Error ; but I fuppofe it will appear,that the Er- 
 ror is on hisSidc. For Election is a pure Ait of fovereign 
 Grace laid in the fecret and eternal Counfel of God -, and 
 i$ therefgrc unconditional 9 ^ to Man, who then had no a* 
 
 S a 
 
AV INDICATION of divers 
 
 ther being but what was in God's Mind and Purpofe, in 
 Time to bring into being. But as the Defign plainly is, 
 to faften a Reproach on this Dodrine of Election, by infi- 
 nuating, that thcjy that believe this, preach and teach, that 
 if we are elected we have nothing to do, our Salvation is 
 Jure : But wilt thou know, O vainManjbat Faith with* 
 jut Works is dead ? He that has willed the nd, wills allb 
 the Means leading to it ; and fo far as Holinefs may be 
 iaid to be Conditional of Happinefs, as a necclTary moral 
 Pifpofition of the Subject, or in the Nature of a Means 
 to the End, they are both included in the Idea, whcnMen 
 are faid to be cbofen to Salvation -, for SanRifaatiohi is one 
 Part of the Salvation they are chofen to. TheReproach, 
 which is intended againft our holy ProfefTion, we chufe to 
 bear, rather than give heed to delufive Doctrines. We 
 thank God, we have a more fure Word of Prophecy, to 
 which we (hall do well to take all diligent Heed -, which 
 wH-rcfka greater and better Light, than is to be found 
 in any of the beft Productions, of fallible and uninlpired 
 .Writers^ not excepting the Difcourfc before us. As to 
 the particular Point now in View, I am perfwaded, not- 
 withftanding what thisGentleman has fuggcfted,that every 
 one who is in any Meafure acquainted with the printed 
 Labours of thofe who (by Way of Diftindion) are called 
 PrcdeftinarianS) knows,they do not, as our Author infinu- 
 ates ? ground their Opinion of an eternal perfonal Elettio* 
 jnerely on hiftorical Paflagcs in the Bibles relating to the 
 Cpnducl of divine Providence towards Nations, tho' they 
 are Gofpcliz'd and in a Covenant-State, externally ; but 
 t*kc their Principles from doftrinal Texts, which the 
 Scripture abounds with, and which will admit of no.othcr 
 ^rational and confiftent Senfe. They find that the Scrip- 
 tures, in fetting forth the glorious Scheme of Man's Sal- 
 tation by Jefus Chrift, reprefent the Foundation of it as 
 laid in the eternal Purpofe a/Grace^ or the Counfel of God 
 fas is before hinted) before the World was , and accord* 
 irjgly that they fpeak of the faved of the Lord as/w# the 
 chofen to Salvation j z$ chofen in Cbrijl before the 
 
 Foundation 
 
important Dotfrines of tloe Gofp'tL $$ 
 
 Foundation of the World^ that they Jhould be boly^ (not as 
 being chofen upon the Previfion of any Thing of moral 
 Vertuc, in and trom themfelves, moving God to cleft 
 them, but from mere free Grace, with a View that they 
 fhould be holy) and as in Time called according to bit 
 Purpofe, called by his Grace according to his Purfofi 
 which he purptfed in bimfclf. We arc alfo told by the un- 
 erring Word of God, that as many as -were ordained to eter- 
 nal Life, believed : and as many as believed, are faid to 
 have believed thro' Grace , all which are faid to be kept by 
 the Power of God through Faith unto Salvation. And we 
 are toid, The Foundation of God ftandeib furs, ba-iin? this 
 Seal, T'bg Lord knowetb them that are bis. And thcfe,tho f 
 they are his, on the fure Foundation of his electing Love, 
 yet are commanded to depart from Iniquity ; whether the 
 omiflion of Duty, or commiflion of Sin. For, as theA- 
 poftle dates theCafe,/<^;i.8.29,3O.Creprefenting the whole 
 in one conne&cd V\w)Wbom he did predcjiinate, them he 
 alfo called j and whom he called^ them he alfo justified ; and 
 'whom bejuftified* them he aljo glorified. Here we have an 
 infpired Writer drawing the .admirable Plan of Man's 
 Redemption : Where it is obfervable, He rlrft lays the 
 Bafis of it in Predestination, or eternal Eie&ion ; and then 
 carries the Execution of it thro' iundry Gradations in 
 Time, and at length compleats it in future everlalting 
 Glory ; when the Top-Stone ihall be brought forth with 
 the Shoutings of Grace ! Grace /This fmall Sketch of 
 the Scripture-Proof commonly brought byProteftants, to 
 fupport their Tenet vdyt&mv per final eternal Eleftion, is 
 enough to Ihew, that they are not raft in their Conclufion 
 in the Point of Election : but that our Author rather ap- 
 pears ram in charging them as he does, in his fore- men- 
 tioned Infinuation,as tho' this Do&rine of the Election of 
 Grace, and Faith in it, lay merely in fomc hiftorical Paf- 
 fages of Scripture, referring to God's chbofing whole 
 Nations to certain Privileges, and thofe in this Life only. 
 Here we find a farther Etfay to prejudice People'sMinds 
 againft this Doftrine, and a Proof alfo of the Author's 
 Denying it, without any Arguments to prove tly contrary. 
 
 So 
 
$4 -^VINDICATION*?/ divers 
 
 So that the Rafhnefs reflected on others, falls neceffarily 
 on himfelf. 
 
 He proceeds on the like Strain of Refle&ion, in a fol- 
 lowing Paragraph, Pa.8. " " Some,and thofe not a few, 
 " are full of Hope in God ; becaufe, as they imagine, he 
 "has from a\\Eternity,and that not only without anyRea- 
 " fcn^ butjn direft Oppojition to the very^Nature & efien- 
 " tial Conftitution of his moral Government , fet his Love 
 " upon them" The Dodlrine of the Decrees 9 \n common 
 with every otherScripture-Do&rine, is liable to be abufed 
 to vile and pernicious Purpofes , and it's readily granted, 
 if a Man can give no other Reafon of the Hope that is in 
 him, but only that he imagines himfelf from all Eternity 
 chofen to Salvation, fuch a Man has juft Ground to fear, 
 that he imagines a vain tfhing, and that his Hope will 
 make him afhamed. The true Chriftian's hope of - 
 le&ion is built not upon m&lmaginatjon, but uponScrip- 
 ture-Evidence of San&ification, wrought: in him by the 
 Power of the Holy Spirit^ together with his own Experi- 
 cnce,that thro'Grace,Cand not by meer w0ns/Duties)he is 
 enabled more and more to die unto Sin, and live unto 
 Righteoufnefs. If then we may lay Strefs upon Scrip-- 
 ture-Teflimony with Rcfpedt to the Do&rine of the De- 
 crees, and confequently, that of the EkSfion of Grace ; 
 thelnfmuations of this Author, by way of Contempt there- 
 on, are mere Amufements, and tend only to darken the 
 Counfel of God -, which I fhall endeavour to prove, from 
 plain Scripture-Evidence ; and thofe that will not fhut 
 their Eyes againft clear Gofpel-Light, muft, I think, own 
 their Delufion, that plead the contrary. Let every one 
 then diligently apply their Minds to the Scriptures abova 
 mentioned, and to fuch 2V#//, as I fhall further produce. 
 See Rom. 5. 8,10. God commendcth his Love towards us^ 
 in that while we were yet Sinner shrift died for us. When 
 we were Enemies^ we were reconciled to God^ by the Death 
 
 efhis Son. Were they not all Sinners and Enemies^ for 
 
 whom Chift died ? And was it not God's Love to them 
 that lay in the Bottom of all ? Was not this a Love ex- 
 
 ifting 
 
important Doftrines of the GojfeL 55 
 
 ifting and operating, by way of Benevolence^ in the Mind 
 and Furpoie of God,beibre Chrift actually died for them ? 
 Yea, a Love which from the Beginning purpofed their 
 being reconciled to God by the Death of his Son ? Are 
 they not faid to be redeemed by the precious Blood of 
 Chrift, Who verily was fore-ordained before the Founds 
 ticn of the World^ i Pet. i. 20. What other Date then 
 could there beofGod'seledingLove, which was theSpring 
 of their Salvation by Chrift, but from all Eternity ? 
 Surely God hath loved his choien People from Everlaft- 
 ing, and if we love him, it is becaufe he fir ft loved us, 
 i Joh. 4. 1 9 He loved us while we were yet Enemies. So 
 that his firft loving us was without any ReafoH, as there 
 was no Motive on our Part, to engage his Love to us - 9 
 and not only fo, but it was in direct Oppofition 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 Juftice,onhisTranf- 
 greflion of it ; yet the Wifdom of God contrived a won- 
 derful Expedient for the Satisfaction of his violated Lavr 
 and affronted Juftice, in the Obedience and Sufferings of 
 his own incarnate Son, who gave himfelf a Sacrifice for 
 us ; fo that Sinners might reap theBenefit of eleftingLovt, 
 in a perfect Confiftency with the Honour of his moral 
 Government i without breaking in at all upon iti 
 eiTencial Conftitution, or fubverting its efTential Defigns: 
 CHRIST having truly fulfilled all Right eoufnefs, (agrea- 
 .blc to what we find, Eph. 3. 9, n. ) As his Peo- 
 ple's Surety, and being the End of the Law for Righteouf- 
 tufs unto every one that believeth. And all that are given 
 to Chnft by thcFather,fhaJl come unto him. Who Ihaji 
 dare to call God's Sovereignty into Queftion ? Jt plain- 
 ly appears,that it is jbvereignGrace, which ordained them 
 that believe unto eternal Life. Therefore bath he Mercv 
 fin wh^n he will have Mercy. Qbiervc how the Apoftlc 
 filences all Cavils upon this Head, Rom. 9. 20. ttay, biit 
 O Man^ who art tbvujhat replieft a^aMGod ! Hath not 
 the Potter PGWW iwr tht Clay &f , And hear what the 
 
 Lord 
 
5$ ^VINDICATION^/ divers 
 
 Lord by a Voice from Heaven anfwered y^,Chap.4O.2. 
 Shall he that contended with tbe Almighty jn&mtl him ! 
 He that reprove thGod (as, in any Cafe, upon the whole, 
 either acting or purpofmg, not only without any Reafon, 
 but in diredrOppoiition to the Nature and effcntial Con- 
 ftitution of his moral Government) let him anfaver it. 
 Surely it weil becomes us in every Cafe to revere & adore, 
 rather than to contend and reprove. The Apoftle has 
 fet us an Example, Rom. n. 33, 36. O the Depth of 
 thi Richer both of the Wifdom and Knowledge of God I How 
 itnfearchablearehisjtidgments,& hi s Way s p aft finding out / 
 'for who ha*h kntwn the Mind cf the Lord ? or who hath 
 'been bit Ccunfellor ? or who hath fir ft given to him, and it 
 'flail lit recompenfed to him again ? For of him, and through 
 him, and to him, are all Things : To whom be glory fir ever, 
 jlmtn. 
 
 I proceed now to another of our Author's Reflections. 
 
 2. Another Inftance he brings, of Expofitors rajhly 
 Concluding refpetfs the Doclrine of original Sin. He 
 .thus Hates the Cafe, Pa. 7. " That when they have laid 
 * 4 before them theCharafer of a very loofe and abandon- 
 *' cd People, who by their own long praftijed Wickednefs 
 ..** have rendered thcmfelves the Children of Wrath, and 
 * fitted themfclves for Deftruction, they are induced to 
 * 6 ' vilify human Nature itfelf, with the fame vicious Cha- 
 ** ra6ler." Here we have him infinuating again, as if 
 Proteftant Expofitors, and fuch as join with them in the 
 Point ^Original Sin, had nothing to fupport or counte- 
 nance their Opinion, but fome Fallages of hiflorical 
 Scripture grofly mifapplied. He doubtlefs alludes to 
 fuchTexts as thcfe,Gf. 6.5.^/^7. 14-1, 3. Eph.2. i, 3. 
 Which, I fuppofe, our Author would have confidered 
 only as fpoken in Reference to the corrupt Condition of 
 the Men of the old World, 'the People of the Jews in 
 fome remarkable Seafon of epidemical prevailing Dege- 
 neracy,-and theCitizens otEphefus in their hcathenState : 
 and I fuppofe,hc would have thefe Texts interpreted as 
 only dcfcribing them (refpeclivelyj from the aclualWick- 
 
 ednefs 
 
important Dotfrincs of the GoJpeL 57 
 
 cdnefs of theirLives,and not at all implying any Account 
 of what they were by native Difpofition. 
 
 But as to the firft Text Gen. 6. 5. I think,this Gen- 
 tleman muft lee his Miftakc in fuch a Thought, if he 
 will only compare the above-named iiril Text with Gen. 
 8. 21. where it is declared by God himfelr, who knows 
 the Hearts of Me* 1 , their State and Dilpofitionr,,that they 
 were the fame in the new Wotld^ viz after the Flood, as 
 they were in the Old before it : tor God pronounces up- 
 on all Men indefinitely, that the Imagination of their 
 Heart is Evil from their Tout ^ and continually fo, accord- 
 ing to the natural Bent & Bias of the Mind. Now does 
 God by this vilify human Nature ! or do Expo fi tors by- 
 believing what God has revealed Man to be by Nature, 
 and teaching the Dodlrine of original Sin, induce Men 
 to vilify human Nature ? This Doftrine therefore is noc 
 received rafoly^ but upon divine 'Teftimony. Let our 
 Author then folemnlyconfider in the Fear of God, where 
 his Reflection will at laft terminate, unlefs he can prove 
 the Cafe to be otherwife than it is here reprefented. 
 
 And as to the nextScripture mentioned above,P//. 14. 
 i, 3. 1 defrre this Gentleman to compare it with Rorh. 
 3. 10, 12. where the Apoftle Paul recites much of that 
 Pialm,and applies it to prove^ in Regard of Gentiles a's well 
 as Jews, that they are all under Sin : And what can this 
 Author's lharp Reflection ort Expofitors and -others 
 be, but a tacit Reflection on the infpired Writer himfelf, 
 who in the like Way applied Texts, even as he was mov- 
 ed by the HolyGhojt ? And now as to the lail mentioned 
 Text, Epb. 2. i, 3. It is plain that theApoftlc did not 
 defign meerly to defer ibe a State 'of Heathenifm \ but had 
 in View the State of Nature^ common to all Mankind. : 
 For in his Defcription of the Ephejtans^ he not only fpeaks 
 of their Conversation in Times paft^ but alfo points out the 
 Source of their actual Wickednefs, the Lufts of the Flejh, 
 and 'Defires of the Mind ; and accordingly declares it of 
 them exprefly, that they were bj NatureChildrenGfWratb 9 
 wen as others, whether Jewscr.Gentitts, Nay,it's worthy 
 
 F of 
 
5$ 'A V i N D i c A T i o N of divers 
 
 of Obfervation, the Apoftle not only mentions others 
 indefinitely, but extends his Defcription univerfally unto 
 all 5 and comprehends even bimfelf in this whole Defcrip- 
 tion i faying, Among whom alfo WE ALL bad OUR Conver- 
 fation, in the Lujis of ovTuFle/b and were ('we were) by 
 Nature Children of Wrath ^ even when WE were dead in 
 Sins (f. 5 ) Like as the Pfahnift^ when repenting of 
 actual Sin, runs up to the Fountain-Head and Original of 
 all, a corrupt Nature. Pfal.5i. 5. Behold, 1 was Jbapenin 
 Iniquity , and in Sin did my Mother conceive me. Was this 
 David's Cafe alone ? No verily , we all, the whole Race 
 of Adam> are, were, and fhall be, conceived and jhtpen in 
 like Manner. For this we have alfo the Apoftle's Tefti- 
 mony,tho' not in the fame Words, but the like Meaning, 
 in his Epiille to the Ephefiavs, before noted , and in his 
 Epiftle to the Romans he does the fame, yet more re- 
 markably : for there he not only reprefents Sin as Epi- 
 demical and Ndtivejaut Pier edit ary , defcendingtoyf^w's 
 Pofterity throughout all Generations inSucceffion ; pointing 
 out the true Origin of this univerfal Corruption of human 
 Nature, and refolving it into Adam's Fall. He perempto- 
 rily and repeatedly afTerts, By ONE Man's Difobedience 
 MANY were made Sinners. By ONE Man Sin entered into 
 the World, and Death by Sin. Therefore by the Offence cf 
 ONE Judgment came upon ALL Men to Condemnation 
 Rom. 5. 12,18,19. Such Texts as thefe, plainly of a 
 doftrinal Afpecl, are the principal Scripture- Proofs, relied 
 on to fupport the DoEirine of original $/>/, as commonly 
 received by Proteilant Expofitors. And now it may be 
 fuppofed, our Author will excuie \heApoftle from the Im- 
 putation ofcWeaknefs andRafonefs in his Conclusions : and 
 under his Umbrage and Authority the poor Expofitors 
 will(we hope) efcape the hard Cenfures of thisAuthor and 
 others for -he future, for vilifying bumanNature it felfas 
 is pretended. 
 
 Many Things might be offered here for the further 
 Confirmation of this weigh ty fcriptural Doflrine; as,after 
 
 what has been faid, I may venture to call it. But I 
 
 ihall 
 
important Doffrines of the GofpeL 59. 
 
 fhall only add, That tho' all have finned, and come Jhort 
 of the Glory of God, in one common Fall,' yet there are; 
 fome that by a wicked & profligate Lite do indeed vilify 
 human Nature, and make themfelves more the Children of 
 Wrath, than they were in their native State. And tho* 
 fome are reftrained by Grace, and others perhaps by the 
 influenceof a religiousEducation orotherwife,yet naturally 
 all have in an evil Heart the Seeds or Principles of all that 
 Wickednefs., which is ever praflifed by the vilefl and moft 
 abandonedSinners under the Sun. So that in thisRefpedt 
 even Infants,m a State of Nature,are of a vicious Character, 
 in the Sight of a holy and Heart- fearching God ; the very 
 fame Character, inKind,with that of the moil diffolute and 
 hardned in Wickedneis. 
 
 It is undoubted, that Chrift is a Saviour to Infants, as 
 well as others, and he is a Saviour only to Sinners. Ac- 
 cordingly rf//that he died for, have this Character exprefly 
 afcribed to them in common. Rom. 5. 6, 8. ChrisJ died 
 for theUngodly While we were yet Sinners, Chrift diedfcr us. 
 And i Pet. 3. 18. Cbriftulfo hath once fuffered for Sins, the 
 Juft for the Unjuft. So then, if Infants are included in the 
 Number of them for whom Cbrift died, they are alfo in- 
 cluded among thofe, who in the Account of Scripture 
 fuftain the Character of Sinners, Ungodly, UnjusJ. And" 
 hence it appears, there is no fpecifical (but only a gradual} 
 Difference, bet ween the moral Character of an unregenerate 
 Babe,&nd that of a Man long inured toWickednefs. Elfe, 
 for ought I fee, thePradice of Infant-Baptifm mud be gi- 
 ven up. If our Author denies original Sin, in the Senfe I 
 have fhewn, I apprehend it proper for him to ]oin himfelf 
 to the Anabaptijts, or fome other fuch Seel, as unworthy 
 of Fellowlhip with theChurches herc,or with the eftablijhed 
 Church at Home, accord ing to their ^nwi/rwProfeffion and 
 Constitution. 
 
 3. The nextlnfbtnce of otirAuthor'sRefleclions on thefc 
 Expofitors, that I lhall take Notice of, is what rcfpecls 
 the Doctrine of Efficacious Grace. PI is Words are thefe, 
 ^ That when they hear of our being favcd by Grace, 
 
 F 2. ^ they 
 
60 -^VINDICATIONS/ divers 
 
 cc they conceive of it fo as to deftroy all moral Agency, and 
 " fet themfelves. down with this vain Thought, that no- 
 " thing on their Part js necefifary to Salvation, but if they 
 C are defigned for it, they lhall irrefiftably be driven into 
 <c Heaven, whether they will, or not : And if they are 
 cc rot, no Prayers, or Endeavours will avail." 
 
 The rnanifeft Tendency (if nocDefign) of this Author's 
 JDifcourfe in this Place, and in other Parts of it, is, to ren- 
 der the eiTential Doctrines profefs'd in thefe Churches ge- 
 nerally, as odious in the Eyes of People as pofiible : And 
 he here ftrikes at our Doctrine of Convcrfion, infmuating, 
 that People are leadhereby todrawcorruptConclufions^j'z. 
 That if they are to befaved by Grace, then in Point of 
 Means they have nothing required of them, but are ex- 
 cufed from all Duties and Endeavours on their Part, and 
 as he reprefents it, " If they are defegn dfor Heaven, they 
 *' mall irrejiftably be driven into it, whether they will or not.'' 9 
 We may obferve, in what a fcoffing and deriding Manner 
 he treats the holy Things of God, and how he impofes on 
 the Ignorant. This is the Fruit of his own Invention, 
 however he may pretend to perfonate others in it, and 
 calculated exactly to the Genius of the profane and irre- 
 ligious Part of Mankind. For I fuppofe, this Auth r or 
 any other can't produce any fingle Inftance, among fuch 
 as 'are fober, religious and intelligent Chriitians ( much 
 lefs among learned Expofitors and Preachers) holding this 
 Doctrine I am fpeaking of, that will fo much as think 
 they have nothing at all to do : when they have fo much 
 Experience of theRemains of Corruption in them, through 
 the Depravity of their Natures, that needs to be mortiii- 
 t ed arid iubdued, and therefore labour conftantly, in the 
 Ufe of God's appointed Means, to work out their Sal- 
 vation with Fear and Trembling , And know, that if ever 
 they expect to have an Entrance miniftred to them into 
 Heaven, they muft ufe all Diligence to make their Calling 
 Election fure, and follow Holinefs with unceafing De- 
 f.res and Endeavours to the laft. 
 It is therefore but a meer Atnufement and Reproach, 
 
 for 
 
important Doflrines of the Go/pel. 61 
 
 for him to charge as he does, the Expofitors and others I 
 am labouring to vindicate, &theDo6trines taught by them. 
 There are indeed many poor inconfidcrate Souls, among 
 the unthinking Multitude, that are ready to apply this 
 Doctrine to fuch a perverfePurpofe. For there are none 
 of the Dodtrines of Revelation, how plain, practical and 
 important foever, but what have fometimes and by fome 
 evil difpofed Perfons been wretchedly abufcd , nay, none 
 of the firft Principles of Reafon, but what have often been 
 fhamefully perverted. Yet fliall thefe, and the Preachers 
 and ProferTors of them, be reproached on this Account ! 
 The Apoftle Paul in his Day complained of fome, that 
 altho* the Law w&sjuft and good, yet they did not ufe it 
 lawfully \ and that they perverted the Gofpel of drift. 
 The Apoftle Peter alfo complains of fome,that they wrefted 
 Paul's Epiftles,* alfo they did the other Scriptures, to their 
 own Deftruftion. No wonder then, if in our Day of evi- 
 dent Declenfion, as we plainly find, there be fome who 
 even deftroy the Faitb,by their pretended rational Sdnmes. 
 There is, I think, equal Force and Pertinence in the 
 Apoftle's Language and Arguing, Rom. 6. What jh*il 
 we fay then ? Shall we continue in Sin, that Grace may a- 
 bound ? God forbid ! For ye are not under the Law, but 
 tinder Grace. What then ? jhallwefin, becanfe we are not 
 under the Law, but under Grace ? God forbid ! It feems, 
 the Apoftle's Doctrine of Grace was incident tcf the fame 
 Abufe, and probably there were fome in that Day who 
 madejuft the fame malignant, but impotent Cavils againft 
 the apoftolical Doctrine of Grace, as our Author has done 
 againft the profelTed CalvtmtfzcalDoft.t'me, of Grace, which 
 is but one and the fame ; pretending, that " // deftroys all 
 moral Agency." Now let this Gentleman try how he can. 
 fairly clear the Apoftle's Doctrine from this Prejudice or 
 Objection ; which, I think, lies equally againft both. 
 It feems by this Author, theExpofitors or Minifters of the 
 Word muft never p re fume to talk of Perfons being faved 
 by Grace, through Faith, left fome perverfly difpofcd 
 fhould conftrue it as a destroying all moral ^ Agency, or 
 
 a 
 
62 ^VINDICATION 0f divers 
 
 a teaching Men to neglect all Prayers and Endeavours 
 and Concern in the Cafe. I do not think, what this 
 Author fays in Banter on the Doctrine of Grace, worth 
 any Notice, - only as he appears to ridicule that 
 Doctrine of divine Revelation in Epb.2. 4, 9. Which. 
 
 1 wifh he himfelf, with all of the like Mind, may duly and 
 more maturely .meditate on, left they fight againft God, in 
 denying the Truths he has delivered to us in the facred 
 Oracles. 
 
 None, that I know of, deny Man to have in hisNature 
 the moral Faculty, called Will ; or deny, in every Senfe, 
 it's Freedom in acting. But then, we are to diftinguilh 
 between natural Liberty, and fpiritual. This latter is the 
 glorious Liberty of the Sons of God, and peculiar to the 
 Regenerate. And this is that with wlvch they are made 
 free byChrift : this he refers to in thofeSayings of his, Yc 
 Jhall know the Truth* and the Truth /ball make you free. 
 If the Son make you free ', yefloall be free indeed. Joh. 8. 32, 
 36. Otherwise, whatever natural Freedom Sinners may 
 be pofTefled of,they are in Fact but immoral moral Agents ; 
 and whatever moral Agency may be boafted in their Cafe,I 
 think,it is but moralAgency/rf//<?/y/0 called : for indeed in 
 the Exercife of their natural Free-will^ they go on in the 
 Indulgence of Sin voluntarily,& until they be favedbyGr^f^, 
 from the imperious Power of their own Lulls, they are 
 all the while the Servants of Sin, and are in a fcriptural 
 Senfe moral Agents, but in Confradiftinction to Bruits, 
 that have no Underftanding,or Power of rational Choice ; 
 fuch therefore are termed brutifh, who pervert the Doftrine 
 of Chrift, fpeaking Evil of the Things they under ft and not, 
 
 2 Pet. 2.12. But "jobat they know naturally, as bruit Beafts 9 
 
 in ihofe Things they corrupt themlelve^ Jude 10. And 
 
 it is much more lamenrable, when Minifters are thus cor- 
 rupt in their Sentiments, and give themfelves a Liberty to 
 feoff at the Doctrines of Chrift, when perhaps by Rcafon 
 of \.\\\\~unexperiencedTcuth)Qt for want ota dueApplication 
 of Thought, they are uncapable of patting a right Judg- 
 ment on Things of fuch a fublime & fpiritual Nature. 
 
 See 
 
important Dotfrines cf the Gofpd 63 
 
 See the Complaint and Confequence fummed up together 
 Jer. 10, 21. 'The P afters are become brutiflj^ and have not 
 '':>t the Lord \ therefore they flail not profper, and all 
 their Flocks ftj all be feat tend. It is only the efficacious 
 Graced 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 eflential to a moral Agent) into its proper Chan- 
 nel, directs it to its true Object and End, and carries it 
 out in its right Manner of Exercife. By enlightening the 
 Mind, and renewing the Will (in a Way not fubverfive of 
 its eflential natural Liberty,} Grace works fuch a Change, 
 that the Man that was before a lad moral' Agent (as all 
 Men are by Nature) becomes a^W moral Agent. So that 
 the Doctrine, that teaches, Men tttjawdty Grace only, 
 does neither vilify human Nature^ nor dejtroy all moral 
 Agency -, fas is fuggefted by this Author) but refines both, 
 and makes them fubfcrve, in the mofb defirable Manner, 
 the Glory of God, for which End they were bellowed , and 
 tends tokeepMenfrom^rj/V/o-'m their natural Powers, yea 
 even in their highe'ft Attainments in moral Virtue. What 
 faith the Scripture in this Cafe ? See Tit. 3. 5. Not by 
 Works of Rigbteoufnefs which we (in a State of Nature, by 
 any Principle of moral Agency, or Free- Will J have done, 
 but according to his Mercy he fctved us, by the wafhing of 
 Regeneration^and renewing of the Holy Ghoft. - This Au- 
 thor tells us, Pag. 24,25. That " The Exigence of God 
 " is not more certain than this, that it mud be the grand 
 the ultimate View ofGod,in all hisDifpenfations, 
 
 " to promote the moral ReMtude and Happinefs of his 
 " Creatures." The ftrong Terms in which He here de- 
 livers himielf, may poflibly be Matter of Amufement to 
 the unthinking Part of Mankind , but I fuppofe, it will 
 make but Htuiclmpreilion on theMinds of fuch as are^ablc 
 in feme Degree to determine, wherein Man's moral Recti- 
 tude and* Happinefs confills. I have before noted, That 
 it is not by Works of. Righteoufnefs we have done, or can do, 
 that iv s are fayed (according to the inf^ired Apoille; but 
 
 by 
 
64 ^VINDICATION^/ dievrs 
 
 by the renewing Work of the Spirit of Grace ; which gives 
 a Man true moral Regitude,both of Mind and Adion,and 
 leads him to his higheit Happinefs : And hence the ///- 
 mate View of God, in the Difpenfation of temporal and 
 fpiritual Blefllngs to his Creatures, is the Praife of the glory 
 of his own Grace ; and not as this Author infmuates, as if 
 the blefled God, in difpenfing his Benefits to Men, univer- 
 fally took his Meafures from their moral Agency ; when 
 we are plainly taught, the grand Rule of God's Difpenfa- 
 tions;particularly in the Point of converting Grace, which 
 all faving Benefits depend upon, is according to the good 
 Pleasure of his Will 
 
 Neverthelefs, this Doctrine of efficacious Grace has not 
 the leaftTendency to difpirit Men's Endeavours after Pu- 
 rity of Manners, nor does it adminifler a juft Occafion to 
 any, as is infmuated, to " fet themfelves down" [i. e. in 
 Sloth and Security] " with this vain Thought, that No- 
 " thing on their Part is necefTary to Salvation." By 
 what Objections there follow, according to this Author's 
 Manner of afperfmg the Doctrine of fovereign Grace, and 
 all in general that profefs and teach it, and by all that is 
 offered by this Author under the Head we have been con- 
 fjdering, he has only fhewn us,that he knows how Ludere 
 cum Sacris^ to mock and feoff, like thofe who ( notwith- 
 flanding their moral Agency) will not endure found Doftrine. 
 However, I think, this Gentleman's abufive Reprefen- 
 tation of the Doctrine of Grace, held by the Expofitors he 
 aims at, and his fetting it forth in fuch Language of Flout 
 and Difdain, does fufficiently prove his Contempt for the 
 Proteftant Doctrine of Gra m, tho' fo evidently founded on 
 Scripture, the Rule of Faith and Standard of Orthodoxy. 
 
 4. Another of this Author's Reflexions on thefeExpofi- 
 tors &others,is inRelation to theDoctrinc of thtSaints final 
 Perfeverance. His Words are ( Pag. 7. ) " When they 
 *' meditate on the conftant unchangeable AffeXion God 
 *' bears to good Men, they make this groundlefs Inference, 
 * c from his Unchangeablenefs, that they are unchangeable 
 44 alib." This is but a gvoundlefc Reflection. Docs 
 
 their 
 
important Doftririts of the Gofpd. 65 
 
 their Doftrine thus indeed deify the Creature ! No verily, 
 they are far from any fuch Suppofition, or Imagination, as 
 if the Saints were unchangeable, like GOD himiclf : They 
 arc far from imagining them unchangeable, ablblutely, in 
 thcmfelves. But what they aflfert, is, that according to 
 the Tenor of divine Revelation, the fpiritual State of good 
 Men is unalterably fafe ; in this Refpccl, that GOD will 
 never permit them to fall totally and finally from Grace. 
 They know, that in themfelves they are changeable Crea- 
 tures, and if left to themfelves, they fhou'd foorifaflfrm 
 their own Stedfajlnefs , but they know withal, that thofe 
 'whom God loves , he loves to the End. And tho' they fre- 
 quently fall into Sin, God proves his unchangeable Love* 
 in their Recovery ; renewing them to Repentance, 
 and exciting frefh Acts of unfeigned Faith in Chrift, and 
 Truft in God'sPromifc, that he will never leave nor forfake 
 themes in Jofh. 1.5. Nor do they dare to depend onGod's 
 Promifes, without pleading them at the Throne of Grace, 
 with In-ftancy in Prayer, with Humility of Soul, and with 
 Endeavours to become more watchful over themfelves 
 and againft Sin for the future. Chrift in his mediatory 
 Prayer, Job.ij.24-. faith, Fat her , 1 will that they alf 
 whom thou haft given me, be witb me where I am. And him 
 the Father hear -eth always. Joh. 11.42. As Cure then as 
 Chrift ever liveth to make Inter cejjion for them, Ib fure is 
 the final Perfeverarice of as ma^y as the Father hath given 
 him. In a Word, the Immutability of God's Love and 
 Faithfulnefs, who hath p&mifed everlafting Life to fin* 
 cere Believers, gives thernfeabundant Security, that they 
 lhall not fail of the Grace ortrod, or come Ihort of the 
 Glory of God at laft. Set Rom. 8. latter End. And 
 Abundance more might here be offered from Scripture to 
 the like Purpofe ; which may be feen, if the Reader will 
 give himfelf Lciiure to turn to ttyeieTexts,among other?. 
 
 2 Thefs. 3. 3. Job. 13. i, Rom, 1 i, 29. 
 
 5. Another Reflection our Author has, reipecls the 
 Dodlrine ot imputfd Right eoufnefs. He mentions it under 
 the Head of Ddufions^ in Men's judging of their fpiritual 
 
 G State 
 
66 ^VINDICATION^/ divers ' 
 
 State, in thefe Words. (Pag. .) " Others you will find 
 " amufing themfclves<;with a vain and groundlefs ( how- 
 " ever, no Matter fince it is a ftrong) Perfwafion, that 
 " there is no Need of their being Righteous themfelves, 
 " becaufe they have the perfect Righteoufnefs of CHRIST 
 " imputed to them." To this I fhall only fay, that it 
 appears but only a more covert Way of difparaging the 
 Doctrine it felf, underColour of exploding a delujive Con- 
 fequence, fuppofed to be drawn from it. And I view in 
 the fame Light that Saying of his in Pag. 21. Where 
 (peaking of moral Vertue^ he obferves, that " without it, 
 " a Man could not be fo well on't in Heaven, as on Earth, 
 " tho' he had the Righteoufnefs of every other Being in 
 " the Univerfe imputed to him," Can any one rationally 
 fuppofe, that there is any other Righteoufnefs capable to 
 be imputed to him, but CbriJFs ? And does this Author 
 no more believe Cbrift's Righteoufnefs imputed toBelievers, 
 than he does the Righteoufnefs, in common, of every other 
 (or any other) Being^in the Univerfe! Here this Author 
 has, it feemSj given us his Opinion, about the Matter of 
 Qurjuftifying Righteoufnefs ; and it appears, that Chrift's 
 Righteoufnefs is but of little or no Account with him, 
 at, leaft in that View , but an inherent Righteoufnefs, i. e. 
 moral Vertue^ feems to be all in all with him. I may 
 here allude to his Way of Reafoning in Pag. 26. and argue 
 upon theDoclrineof imputed Righteoufnefs in his Manner, 
 with fomeAlteration of hisWords. " TheTruth of theCafe 
 is this : Either imputed Right&>ufnefs is of fome Ufe and 
 Significancy in the Affair ojfcur Salvation, or it is not : 
 Either it has fome Conneclidfi with and Influence on our 
 Happinefs, or it is of no realNeceflity to us. If theLrf/- 
 ter^ then there is not one Word to be laid in Favour of it ; 
 bur the greateft Self- Jufticiaries, yea, the moil blafphemous 
 Deriders of imputedRighteoufnefs, may be the beftFriends 
 to Chriftianity, and thofe that are moft righteous in their 
 own Eyes may be the higheft in the Grace of. God. 
 But if theFm/^vhen 'tis a fure Thing, that in Proportion 
 to it's real Worth and relative Advantage, arifts. the 
 
 Folly 
 
important Do'ftrihss of the GoffeL 67 
 
 Folly of thofc who negleft it, and the Strength of all our 
 Arguments to recommend it to Mankind." I fliali only 
 add, there's no fuch Thing cxiftent among Men as true 
 moral Right ioufnefs, but what owes it's Original to the 
 Right eoitfnefs which is of Faith ; to the Righteoufnefs of 
 CHRIST, as the procuring Caufe, and to Faith, as thefpe- 
 cial Means, under the Influence of the divine Sanctifier.' 
 For we wefanftified by Faith which is inChrift. Adts 26. iff. 
 And Faith in Chrift eyes his Right eoitfnefs, or Obedience to 
 the Death, as it's fpecial Object. Rom. 3. 25. Chap. 10. 
 3, 4. For they ( i. e. the Ifraelites, as >-. i. and with 
 them may be join'd all that truft to their moral Vertue for 
 Juftification \ tbqf) being ignorant of God's Righteoufnefs^ 
 and going about io eftablijh their own Right esufnefs, have not 
 fubmitted themfehes unto the Righteoufnefs of God. For 
 Chrift is the End of the Law for Righteoufnefs to every one 
 that believeth. To the fame Ptupofe is that, Phil. 3. 9. 
 And be found in him, not having mine own Righteoufnefs 
 which is of the Law, (viz. moral Vertue) but that which is 
 through the Faith of Chrift, the Righteoufnefs which is of 
 God by Faith. Adi. '5. 29. We ought to obey God,ratker 
 thanMen : And efpecially fuch as feoff at theDodlrines of 
 Chrift. The Apoftle faith (i Joh. 5. 9, io.) If we receive 
 the Witmfs of Men, the JVitnefs of God is greater. : H; 
 that believeth not God, hath made him a Liar ; becaufe he 
 believeth not the Record that God gave of his Son Who is 
 declared to be LORD our RIGHTEOUSNESS ; and by Faith 
 in his Righteoufnefs we are juftified, and do glory : Buc 
 not in meer moral Vertue \ for to glory in this,is to glory 
 after the Flejh, and not after the Spirit \ 'tis to glory in a 
 Thing of nought. 
 
 The next Thing I fhall take Notice of, is that Reflec- 
 tion this Gentleman cafts on the Prolejlant Religion, pro- 
 feffed by faithful Expofttors, and Preachers of the GofpeJ, 
 with others, from the Reformation, particularly in New- 
 England. He reflects iirthis Manner, (Pag. 7.) "Thus 
 " ftupified and bewildered' with Sounds, without attenU- 
 " ing to the due Scnfe-of Revelation^ die-pure & perfect 
 G 2 * Religion 
 
68 A V i N D i c A T i o N of divers 
 
 " Religion of Jefus, is in many Places turned into 
 " an idle Speculation, a myfterious Faith , a fenfelefs Super- 
 " ftition, and a groundlefs Recumbency : and in ihort, every 
 * c Thing but what in Fact it is." If the Cafe be fo as is 
 here reprefented,then our FATHERS,^^ art they ? Have 
 they been fuch 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 fome among us had followed their Example ; and 
 if our Author particularly had done fo, for the Good of 
 that Church and People he flands in a particular Relation 
 to. He alfo adds, " The pure and perfect Religion 
 " of JESUS, (which contains the moil refined Syftem of 
 * Morality the World was ever bleflcd with ;" ) None 
 that I know of, will deny, that the Religion of Jefus 
 as pure and per/eft, or that it contains the mofl refined Syftem 
 of Morality* incomparably excelling the beil Pagan Phi- 
 lofophers Syftems, and even thole of the befl uninfpired 
 Jewijh Doctors. The moral Law is delivered to us in 
 the facred Scriptures with the greatcft Perfection and Pu- 
 rity -, and is there cpnfidered as of immutable and eternal 
 Obligation. Our Saviour therefore declares, that it was 
 not theEnd of his coming (as fome might vainly imagine) 
 to dettroy the Law, tyit to fulfill it, Matlh. 5. 17. i. e. 
 to fulfill the Law, in the Capacity of his People's Surety, 
 for the Ends of making Satisfaction to divine Juftice, and 
 providing a juftifying Righteoufnefs for them, as well as 
 to teach them the true Meaning of the Law, and fet them 
 an Example of Obedience for their Imitation. And tho' 
 none are able to fulfill all Righteoufnefs, as he did ; yet 'as 
 many as the Father hath given him, are predeftinated to be 
 conformed to the Image of the Son of God : Therefore we 
 fhould be, in our Meafure, in the World, as he was in the 
 World \ and fhould walk,eien as he walked, who was the 
 mofl illuftrious Pattern of good Works, and followed ex- 
 actly thc'Rules ofttfacMorality.' But for any topretend,as 
 this Author infmuates, that Chrifl came only to fettles 
 Syftem of Morality, and chat this he taught principally, v\\tn 
 
 he 
 
important Doftrines of the G 'off el. 69 
 
 he was in the World, tends to caft great Diflionour on 
 Chrift,and to turn the trueChriftian Religion into a meer 
 Scheme of Morality ', which favours much more of Pagt- 
 njjflt, than what Chrifl and his Apoflles have taught us. 
 Therefore the Suggeftion is to be rejeded with Contempt 
 and Defiance, as deitructive to the great Ends of ChriSVs 
 coming, and inglorious to that wonderful Work he has 
 done for the Salvation of Souls : for which Saints do now, 
 2nd for ever will adore and magnify the Riches of divine 
 free fovereign Grace through JESUS CHRIST OUR LORD. 
 
 However, notwithstanding all this, I wou'd by noMeanft 
 be understood as defignirg to flint true Morality out of 
 the Religion of Jefus, as tho* it had no proper Place there. 
 For indeed we can never do Right eoufnefs, without Mora- 
 lity ; nor can we (hew our Faith in Chrifl, as we ought, 
 without Work3 \ nor have we Sufficient Evidence of our 
 vital Union to him, without a conftant Care of Confor- 
 mity to him in all the Inftances of moral Duty. If this be 
 wanting, it's a Sign, that our Faith is dead, and our Reli- 
 gion vain : So our own Hearts will condemn us, and can 
 never witnefs for us that we have Faith unfeigned. Nor 
 can others, without beholding our good Converfation inChrift, 
 have fufficient Grounds of a rational Charity for us, that 
 we are fincere in the Profeflion of the Religion of Jefus, 
 and have felt the Power of it in our Souls. But after all 
 that has been, or ever can be faid in Favour of Morality, 
 this Author's Infmuation (that the pure and per f eft Reli- 
 gion of Jefus confifls only or principally in this refined 
 Syftem of Morality) is groundlefs, and founded on meer 
 Arminian Prefumption : for neither Scripture nor Reafon 
 is produced, to prove this Aflertion of his ; nor indeed 
 can be by any other : And I hope, none are fo ftupidly 
 blind, as to go away Satisfied with an Ipfe dixit. 
 
 Before I come to the next general Head of Remarks, 
 I Shall take a little further Notice of this Author's Reflec- 
 tion on the Religion moStly profefs'd in thefe New-Eng- 
 land Churches, and by the Ministers in them, that we ap- 
 i prehcnd to be found in the Faith which is in Chrijl Jefus. 
 
 He 
 
76 A V i N D i c A T i o N of divirs 
 
 He terms (as was before noted) the Religion of the Land, 
 *' an idle Speculation, a myflerious Faith, a fenfelefs Superfti- 
 " tion^ and a groundlefs Recumbency" But pray, Sir, why 
 muft it be branded with fuch hard and reproachful 
 Names ; as if our Faith, and the Doctrines we profefs, 
 were not according to Scripture ; but founded on mcer 
 '-chimerical deluji c ve Imaginations ? This feems to be done 
 with a Defign to turn the Minds df People from tbe 'Truth 
 as it is in Jefus : And if fo, they muft believe a Lie. For 
 all fuch as turn away from tbe 'Truth, will fall under the 
 Charge of Fal/hood, in a lefs or a greater Degree. And I 
 fupp-ife, if our Author had duely confulted the Rules of 
 his fo much applauded Morality, he wou'd have found no 
 Room for fuch abufive Invectives againft us, whatever 
 deep rooted Prejudice he may be under againft the Faith 
 we profeff. 
 
 This Author infinuates, on the other Hand, that h'ls 
 refined Syftem of Morality \s " a Doft-rine of Sobriety, Rigb- 
 " teoufnefs, and Piety'' But, moral Piety, Sobriety and 
 Righteoufnefs, are thefe the only LefTons to be learned of 
 Christianity ! Are they fo much as the fir ft Principles of 
 the Dottrine of CHRIST ! Was not the Doctrine of Plato, 
 Socrates, Cicero, Seneca and other moralPhilofophers in the 
 Pagan World,a Doctrine of Sobriety, Rigbteoufnefi StPiety ? 
 ThefeHeathenPhilofophers, taught they not the very fame 
 Scheme as this, in Sum and Subftance ? Only, it feems, 
 tbcir Ethicks, or Syftems of moral Philofophy, were not 
 fo refit! d> to pure, zn&perfeft. Truly thisDifcourfe of our 
 Author's feems to be one inceffant Cry in Praife of his 
 idolizedM?ra//Yy ; not altogether unlike that of the tumnl- 
 tuousRout SLtEpbffttSy " Great hDiana of theEpbe/ians /" 
 
 Thus I have gone through what I propofed under the 
 fccond general Head of Remarks, and have infifted the 
 longer from the Importance of the Points in Debate. 
 The nexi Thing, in the order at firft projected, is, 
 
 III. To con fid er the Danger of fnbftitutinv a Right eon I'- 
 ve]} of our own in tbe Room of Christ's Rigbteoufticfs, with 
 Delation to the Affair' of cur Justification before God , and 
 
 how 
 
important Doftrincs of the Gofpel. 7 r 
 
 how far our Author Hands juilly chargeable with (Doftri- 
 nally ) fubftituting perfonal Rigbtcoufnpfi in the Room of 
 imputed Righteoulhefs. 
 
 It is evident, that the whole Tenor and Scope of thia 
 Author's >Difcourfe we arc upon, is, to difparage, and 
 draw in as dark Colours as poflible, the Dodnnes we pro- 
 feis, .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 groiwdlefs Recumbancy ;" Which 
 Paffages have already had fome Notice taken of them,and 
 may perhaps fall under a further Confideration in the fol- 
 lowing Remarks. 
 
 The conftrudlivc Language of his Difcourfe, from the 
 Beginning to the End, is, ' You have no Need at all to 
 
 * go beyond or without your felves for a Righteoufnefs to 
 
 * juflify you before God.' Elfe, whence is it, that he 
 cafts fo much Obloquy upon Expofitors and others, that 
 put a Senfe on his Text different from the Notion he has 
 taken up of it ? Why is he fo . cautious of fpeaking any 
 Thing inFavour oftheDoctrine of /^>/^Righteoufnefs ? 
 He is fo far from this, that the whole Conftruction of his 
 Difcourfe is rather calculated in fu\\0ppo/ition to this Pro- 
 Ujlant Doctrine : And numerous Pallages in it, I appre- 
 hend, are moil plainly of an unfavourable Afpecl. 1 will 
 inftance in a few, for a Specimen ; and make fome Re- 
 marks upon them. Thus, in propofing the Point that he 
 undertakes to demonftrate (Pag. i ith of his Difcourfe) he- 
 exprefly profefTes to maintain, " That neither^// nor any 
 " of our Righteoufnefs,when true and genuine,fincere and 
 " universal, can ^^^^cpnfiftent with.Reaibn,Revelati-. 
 * c on, and even fo much is commonSenfe,deferve this odi- 
 " ous Character tf filthy Rags"- - This Gentleman here, 
 as in the otherParts of hisDifcourfe, fcems to deliver him^ 
 felf in unufual Phrafes, and a Manner of Exprefiion which 
 carrys much of Ambiguity in it, tending rather to aniufe, 
 than inftrucl People in general ; without any Explanation 
 
 " his Meaning, tor the moft Part , aad dejtitute of Scrip-. 
 
 cure- 
 
72 /f VINDICATION 0/ 1 dii; 
 
 ture-Proof, as before hinted. However, I obferve, this 
 Author appears by the Epithets he has heaped up, to aim 
 at exprefling to us, what he calls (Pag. 15 ) * fc The moft 
 " compleat Character of Spotlefs Vertug." Now th'eQuef- 
 tion is, Whether there is,or ever was, fuch a compkat Cha- 
 racter of fpotlefs Vertue^ .exiftent under the Sun , unlefs 
 in the Cafe of the Holy JESUS, and of our firft Parents be- 
 fore the Fall ? And it's readily granted, that the Rights- 
 eufneffes in thefc twoCafcs are exempt : But among all the 
 natural Race of apoftate Adam^ where was there at any 
 Time, or in any Inftance, found a compleat Character of 
 fpotlefs Vertue ? What faith the Scripture ? There is not a 
 juft Man upon Earthy that doethgood^ andjinneth not. Eccl. 
 7. 20. Now fo far as the juft Mznjinneth, he certainly 
 ftains his moral Charafler, and detracts from his perfonal 
 Right eoufnejs, or Conformity t the Law of God, theRule 
 of Righteoufnefs ; which, as it demands Perfection of O- 
 bcdience, can never in Reafon be fuppofed to take up fa- 
 tisfied with an imperfcfl and fpotted Obedience. Therefore 
 fuch an Obedience as is ftained with Sin, can never be fup- 
 pofed available tojttftify us, in a due Procefs of Law , one 
 Jot or Tittle of which God will not fuffer to pafs away. 
 Confccjuently we muft conclude, that in Relation to our 
 being juftified before God, againft the Challenges of his 
 holy and indifpenfable Law^ verily all our Right eon fnejfes 
 are as filthy Rags. It is a Matter' worthy of ftriclNotice, 
 that when we apply thisdiminutiveCharacler of filthy Rags 
 to ptrfona\Righteoi4fnefs,it is confidered as viewed exifting 
 in it's Subje8 9 a morally imperfect Creature,and withRef- 
 pe6l to the grand Affair of Justification before God. In this 
 Regard, I think, all the Right ecuinejjes of " the moftim- 
 ** proved Chs;iftians" may be fitly compared to filthy Rags 
 ( whatever this Author or any others may fuggeft to the 
 contrary) without the leaft Inconfiftency, either with Rea- 
 fon^Kevelation^ or commonSenfe. For (as was before fhewn) 
 it is Men's moral Vertues and perfonal Righteoufnefics be- 
 ing fo highly applauded, and placed in the Room of the 
 imfutod Kightcoufacf* of Chrift, that is here and by every 
 
 one 
 
important Doftrines of the GofpeL 37 
 
 ono ought to be condemned, as erroneous and corrupt, 
 whatever plaufible Pretenfions may be infmuated, to blind 
 Men's Minds, and pervert their Judgments. It is the 
 plain, dirccl, and infallible Gofpel-Kule, that the Faith of 
 Confeffors 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 Oppofition to and openDefiance of all that 
 either the Art of Man, orPowers below, can fuggeft with 
 Refpect to the Vertu&s of Morality or a pcrfonal Righte- 
 oufnefs beug a fit or fufficient Intitlement to Acceptance 
 in the Sight of God, either here in our Acts of religious 
 Worjhip, or hereafter in giving our Account at the Tri- 
 bunal of Jefus Chrift. TheScripture is plain, and I think, 
 indiiputable, That without Faith it is impojfible to pleafe 
 God. For be that cometh to GW, with Acceptance, muft 
 believe. Heb. n. 6. God impute th Righteoufnefs without 
 Works. See Rom. 4. 6. 
 
 But again, this Author afferts, Pag. 15. " From the 
 " Beginning of the Bible to the End ot it, you will never 
 " iind any the leaft & mofc imperfect Degrees of real Good- 
 <c nefs branded with anyfuchodiousChara6ter."To which 
 I anfwer, Perhaps our Author will own,that Saul when he 
 , was a Phirifje, had fome Degree of real Goodnefs in him, 
 being as teaching the Rj^htsoufnefs which is in the Law , 
 blamdefs : Yet Paul the Apoftle throws Difgrace on all his 
 formerjewifh Religion, as comparatively but Left &Dung* 
 Phil. 3. 8. His moral Goodnefs,which was really good in. 
 it's Kind and Degree, yet he cads Contempt upon it, in 
 Compare with Chrift's Righteouiheis imputed to him,that 
 Royal Robe with which he- was then adorned. And if 
 Multitudes ol Proteftants^ Expofirors and others, have not. 
 been (trangely deceived, this fame Scripture ftirniilies me 
 with an undeniable Inftance to my prefent Purpoie *, and 
 may be very juftly ( as it frequently has been ) parallel'd 
 with our Author's Text,taken according to the common- 
 ly received meaning. Paul, now a Chriilian and an A- 
 potlle, cured of his Pharifaical Dependance on his moral 
 i fays there concerning all 'Things > including his 
 H mora 
 
74 A V i N DI c A T i o N of divers 
 
 moral Attainments, prefent, as well as pail, I do count 
 tbem but Dung, that I may win ChrisJ, and be found in him^ 
 not having my own Righteouf net's which is of the Law, but 
 that which is thro 9 theFaith ofCbriff, thcRighteoufnefs which 
 is of God, by Faith. So we fee the Apoftle did not dare to 
 approach the Prefence of his final Judge,arrayed only with 
 the felf-pleafmgHabit of his moral F^#j,theDung-hill- 
 Garment or filthy Rags of his own Righteoufnefs ; but 
 with the rich and recommending Attire ofCbriffsRigk- 
 tewfnefs, the Righteoufnefs which is of God by Faith. 
 
 Agreeable to the Drift of our Author's DifcourfcJ find 
 him peremptorily afTerting, Pag. 20. " It is theRighte- 
 " oulhefs of the Saints" [meaning their own moral Righ- 
 teoufnefs, which he infifts on all along ] " that renders 
 " them amiable in God's Sight, that is the Condition of all 
 c * his Favours to them, and the fole Rule he will proceed 
 <( by in judging them, and difpenfing eternal Rewards to 
 " them. The Scriptures (fays he ) join with the natural 
 <c Notions of our own Minds in all this, in the moft plain 
 " and exprefs Language imaginable." To which I 
 fay, It is very probable, as all Men fince the Fall are by 
 Nature Men of corrupt Minds , that the natural Notions of 
 fuch Minds may concur with our Author in all this ; and 
 fbrongly conceit, that their own perfonal Righteoufnefs 
 " renders them amiable in God's Sight," and powerfully 
 attracts his kindRegards to them ; that this is " the Con- 
 " dition of all hisFavcurs to them" &c. 
 
 But I think,enough has been faid to confute fuch a dan- 
 gerous Error ; and eftablifh our Souls in the contrary 
 weighty Truth, that it is the Rightecufnefs of Faitb,&nd not 
 our ow.n moral Vcrtue, which renders us amiable in the 
 Sight of God, according to Scripture and foundReafon. 
 That which renders acceptable in hisSight,is theRightecuf- 
 nefs of God ourSaviour,\vhich is upon all them that believe, 
 i. e. with Faith unfeigtted \ and theScriptUre calls it precious 
 Faith : And furely it is in God's Account fo, efpecially as 
 it pays peculiar Honour to his dear &/?;, and is the Means 
 by his fpecial Appointment to inveft us with Chri&sRigh- 
 
 tsoujnefi 
 
important Doftrines cf the GofpeL jr* 
 
 teoufnefs, which covers our moralNakednefs from theSight 
 of his vindictivejuftice (See-foi;^. i 8.) and indeed renders 
 us pleafingSpeftacles in the pure Eyes of his rcctoralHoli- 
 ncfs. Not by Works of Right eoufnefs which we have done, 
 but according to his Mercy be fayed us, by the wa/hing of Re- 
 generation^and renewing of the Holy Ghofl, &c. Tic. 3. 5, 7. 
 Here,wemayobferve, God's planting the vital Principle of 
 Holinefs in us, or purifying our Hearts by Faith ( as well 
 as' 4 hisjuftifying us thro'Faith) is rcprefented as anActof his 
 fovereign Grace mdAfercy -, independent of any antecedent 
 moral Condition on ourPart , not at all refpe&ing Works of 
 Righ teoufnefs which we have done, and having no other Rule 
 to direct it but his own Purpofe and Grace, wjiich ( as it is 
 exprefs'd, 2 Tim. i. 9.,) was given us in ChrisJ Jefus Before 
 the World began. In fhort, by the whole Tenor of Scrip- 
 ture-Language, it appears, that Juftification ( as well as 
 Sandification) is a prefent Benefit, actually exiftent in this 
 Life, beginning with our very firft becoming Believers,znd 
 not delayed 'till Works of Rightecufnef* be done by us to 
 procure it, much lefs adjourned to the Day of Judgment ,as 
 ibme pretend. 
 
 What this Author offers, to fupport his Scheme of Sal- 
 vation by moral Vertue from Pfal. 18.23. I was upright 
 before him Therefore hath the Lord rewarded me accord- 
 ing to my Kighteoufnefs : This, I think, is foreign from 
 his Purpofe, and therefore will in no Way anfwer the De- 
 fign he is upon, For it's probably the Pfalmift in thefe 
 Paflages,as well as in many other of thePfalms he penned, 
 fpeaks not of /'w/^/f perfonally, but prophetically and ty- 
 pically of the MESSIAH ; who indeed a6ted in all that he 
 did, in the Perfection of Uprightnefs or Right eoufnefs, and 
 therefore has an indifputable Right to plead the Merit of 
 it. Otherwifc, David muft be neceflanly charged(atleaft; 
 with grofs luconftjlency, or rather the Holy Spirit,by whom 
 he fpake -, which would amount to fuch a Degree of Blaf- 
 fhemy, as this Author doubtlefs is very unwilling to fall 
 under the Imputation of, however freely he has charged 
 Jt upon Expoikon and others, ia aMatter of rnuch fmailer 
 
 li a Conic.? 
 
j6 A V i tf'o i c A T i o N of divers 
 
 Confequence. To demonftrate that David fpake not this 
 of bimfelfi but of CHRIST, and toclearhim of Inconjittencyt 
 we need only turn our Eye to 2 Sam. 23. 2. Where h$ 
 makes that Declaration, The Spirit of the Lord fpake by me* 
 and bis Word was in my Tongut, Now, as he was before 
 under the immediate Influence of the Spirit , fo herealfo , 
 where ( it's obfervable ) he disclaims pleading the Dignity 
 of his own Righteoufnefs, but flies to the Covenant God 
 had made with him, as in ^. 5. In which he muft unavoid- 
 ably have a direft Eye to, &Faith in Cbrift and his Kigb- 
 teoumef$.\ on which* it is evident,he placed all hisHopes : 
 For he faith, Although my Houfe be not fo with Gcd(znd as 
 it follows by Way of Repetition in the clofe of the Verfe, 
 Although he make it not to grow ) yet he hath mads with me 
 fin everlasting Covenant, This is all my Salvation^ and fill 
 my Defire. And, as he elfewhere expreiTes it, on the like 
 Occafion, What can David fay more ? This (hews us, 
 that it was not bis Uprightness^ or bis ownRigbtcouJneJsjhyfi. 
 he depended on, as the Ground or Reafon ot God's be- 
 .flowing hisA!m;tfnfoon him,or any other of hisSaints,but he 
 only looked herefor for the Sake of CHRIST and toRigh- 
 -teoufnefs. And in the fame Manner Paul exprefies him- 
 iclf,- That 1 may be found inHim^ not having my cwnKi^b- 
 teoufnefi. The Rigbteoujnefs of CHRIST, and not moral 
 ertue ( as I have had Occafion. frequently to mention ) is 
 that whereby true Believers will at laft be found of their 
 Judge in Peace^ and be prefented f&ultlefs before the T'bront 
 of his Glory witb exceeding Joy. Many other plain Texts 
 might be produced to confute this Author's wild and dan- 
 gerous Ailertions, and Attempts to bring the whole of Re- 
 ligion and Happinefs under the Head of moralFertue, and 
 thruil out the Righteoufnefs of Chrift, and the Grace of 
 the Spirit, as unneceflary in the Scheme of our Salvation ; 
 ivhichis evident from what he fays, Pa%. 7. " Revelation 
 ^ every where confiders us as moral Agent s, and fufpends 
 *f our whoj^Happinefs upon our perfonal goodBehaviour, 
 tc and patientContin'.icince in Ways of well-doing." We 
 here a farther Proof of this Gentleman's Depcndance 
 
 on 
 
important Doftrines cf the Gojpcl. ^ 
 
 on moral Vertue^ if it were the All of Religion ; there is 
 nothing all this While in his Difcourfe, fo far as I have aU 
 ready confidered it, to be found of thcEfientials of the true 
 Goi pel- Religion , not one Word of Regen?ratio.n,Qt theNe- 
 fceffity of being born again, as our Saviour; rus taught us* 
 nothing of Faith and Repentance ( till near thefclofe of his 
 Ditcourfe, where by a feemijig meef accident hi was once 
 thought of by him ^nothing or' Union to CHRIST, nor of 
 Communion with Chrift &c. Thefe Things were all, as it 
 feems,aliene to hisPurpofe. But iurely,thefe, &: fuch Irkfc 
 Things, are by the Tenor of Scripture- Revelation requi- 
 fite, and leading to our final Happinefs. The Cafe is not 
 as this Author arTerts,that *' Revelation fufpends' the whole 
 " of our Happinefeonour^r/0;/#/ good Behavi >ur." 
 
 This indeed is necerTary irt a ProfefTor of Chrift?- 
 anity : but to fay, or pretend, that the Scripture or 
 " Revelation every where fufpends the whole of oar Happi- 
 " nefs on our pcrfonal good Behaviour ," as this Authof 
 does, is a perverting the Scripture. In Truth, the perfb- 
 nal good Behaviour^ mention'd by him, appears by the 
 whole Tenor of this Difcouife of his, from firit to lafl^ 
 10 be little more than what the Heathen have profefs'd 
 and built their Hopes on : but without Faith, thelcDutiea 
 of Morality reach no higher than what Perfons may and 
 do often arrive to by the commontlelps of Nature. And 
 tho' when done in Faith, tney are good in their Place, 
 and ftrictly to be purfued by all that profefs Christianity, 
 is undeniable j yet when depended on, they will be found 
 to be a meer Delufion, if I know any Thing of the Mean- 
 ing of the Scriptures, or the Mind of God in them. In 
 iliort therefore, unlefs the Mercy of God through a Medi- 
 ator be extended to us for our Salvation, and relied on by 
 Faith, we muft inevitably pcrilh with the fallen Angels^ 
 notwithstanding all ourDuties,& notwithttandingthccon- 
 currentrielp of all meer created Caufes. As to theScrip- 
 tures confidering Men as moral Agents, I fuppole, it mull 
 be granted, that the/fnge/s which Jinncd^o ftill retain thofe 
 natural Powers, which originally constituted them moral 
 
 Agents -, 
 
7& ^ VINDICATIONS/ divers 
 
 Agents ; tho' under an irreverfible Doom, without a Re- 
 deemer : and the like, I fuppofe,may be faid of the Spirits 
 in Prifon, the loft Souls of Men, pafled out of a State of 
 Trial, into a State of Retribution, that they are ftill moral 
 Agents. But to what Purpofc is all this ? Man's moral 
 Agency, as he is under thePower of Sin byNature, through 
 the Fall, is a moral Agency only free to moral#w7,and not 
 to that which is fpiritually Good. The Spirit that is in 
 MS naturally lufteth t0Envy,znd to that which is Evil. And 
 Paul declares that in him, that is, in his Flejh, dwelt no good 
 Thing. Rom. 7. 1 8. According to our Author's Scheme 
 of Divinity (or rather, I think, Heathen Morality) he tells 
 us, Pag. 21. " It isDemonftrarion, that ^Foundation of 
 * c final Happinefs muft be laid in every one's own Mind, 
 " in a perfonal good Turn,and rightnefs of Temper to relifh 
 <c celeftial Joys." Truly it is Demonftration fufficient, 
 I think, that it is but a meer Amufement, to tell of " a 
 " perfonal good Turn or rightnefs of Temper to relifh 
 <c celeftial Joys," without previous Converfion, and fome 
 good Degree of a faving and experimental Acquaintance 
 with divine Things, i Cor. 2. 14. But the natural Man re- 
 ceiveth not the Things of theSpirit of God : fcr they are Foo- 
 lifhnefi unto him -, neither can he know them ( and then cer- 
 tainly can have no proper Relijh of them) becaufe they are 
 fpiritually difcerned. Surely fuch as truft to a moral Righ- 
 teoufnefs of their own, will find, as the Prophet fpeaks, 
 The Bed is Jhorter than that a Man can jlretch himfelf on it, 
 and theCovering narrower, than that a Man can wrap himfelf 
 in it ; all cur Righteoufneffes being morally imperfect, and 
 flamed with moral Pollutions. For as the Apoille James 
 obferves, In many Things we all offend , and whofoever 
 Jhall keep the whole Law, and yet offsnd 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 laft, we fhall there, together with all Saints, caft down 
 our Crowns at the Feet of GOD and the Lamb, and lie pro- 
 ftrate before the Throne, in Acknowledgment of our own 
 Unworthineis, and in Admiration of the exceeding Riches 
 
 of 
 
important Doftrines of tht GofptL 79 
 
 of divine Grace in the whole of our Salvation by Chrift, 
 even from Eleftion to Glorification. And if it were pofiible 
 that Shame cou'd find a Plac? in Heaven, we (hould look 
 back with the moft fenfible Blujhing and Self- Abhor ance* 
 on our very bed Services here in this World j freely and 
 humbly confefling, that all our Righteoufnejfes were as filthy 
 Rags ; and fhall then refolve 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 ob- 
 tain Salvation by Jefus Chrift -, the Grace of our Lord 
 JefusChrift,in purchafingRedemption for us ; & theGrace 
 oftheT/^iSp/n/jinapplyingtousthepurchafedRedemption, 
 by working in usunfeignedFaith^and thereby uniting us to 
 Chrift in ourEffectualCalling ^and keeping us by hisPower 
 thro' Faith unto eternalSalvation. We fhalltake none of 
 theGlory to our Selves ; much lefs place the Crown on the 
 Head & GUI moral Agency za&perfonalgoodBchaviour&rou? 
 ownRighteoufnefs, exclufive of the Righteufnfjs of Faith : 
 we fhall then feel the Love of Chrift conftrainwg us ( in a 
 moft fweet and delightful Manner) to confefs our felves 
 faved by Grace through FAITH, and that not of our f elves 9 
 b\xbytb*Gifi*+f, God. 
 
 I come now, in Profecution of what was propofed un- 
 der another general Head of Remarks, 
 
 IV. To inquire, whether there is not mere of Abfurdity 
 and Blafphemy couched in a difowning feme of the main 
 Ends of Chrift 9 s coming into the World, and ib depreci- 
 ating the glorious Defign of his mediatorial Undertaking, 
 than there pojfibly can be in the pretended Depreciation of 
 moral Vertuc, ^ which our Author fo loudly complains of, 
 and taxes many Expofitors and others with. 
 
 The Body of Proteftant Expofirors and Preachers of 
 the Gofpel in general, ftand ftrongly indicted by this Au- 
 thor, of Blafphemy as well as Abfurdity ; in that as he pre- 
 tends, they depreciate moral Vertue^ by the Senfe they put 
 upon his Fcxt) and by other commonly received Notions in 
 near Alliance with that. On.this Account, he freely char- 
 ges 
 
SO yV INDICATION 0/" divers 
 
 ges them with Weaknefs^ Inattention^ and Ignorance^ more 
 criminal De/zgns, as you have ieen : But by what has been 
 already offered in Reply to thefe Charges, I doubt not 
 *tis fufficiently manifeft to intelligent and unbyaffed Rea- 
 ders, that thefe reproachful Imputations want Truth to 
 fupport them, and are unjuftiftable either from Reafon or 
 Revelation. And I have before obferved, that this Au- 
 thor has in Fact difowned or depreciated the main 'Deftgn^ 
 or fome of the eiTential Ends of the Mediator^ glorious 
 .Undertaking. Now that he has done this, at lealt virtu- 
 ally and in Effect, I conclude, muft be apparent to every 
 judicious and unprejudic'd Reader ; if he obferves, what 
 &n univerfal Silence there is throughout his Difcourfe con- 
 cerning fome of the primary Ends of Chrift's coming ; 
 which ought, and might have been taken fpecial Notice 
 of in Pag. 17, 1 8. as well as elfewhere. But it feems, 
 his Heart & Mind was taken up to fuch a Degree in Fa- 
 vour of his fo much admired moral Verine, and ChriJFs 
 fettling the Scheme, and his Thoughts were fo engrofied by 
 this Self-pleafing Theme, as that he over looks the 
 great and ultimateDefign of all,GoD*s btmg glorified m the 
 eternal Salvation of his Elect by JefusChrift. The Name 
 of the incarnate Son of God was,by fpecial Direction from 
 Heaven, called Jefus on this Account, becaufe he fhould 
 fave his People from their Sins. Matth. 1.21. Luk. 2.21. 
 And this bleffed Defign he was to accomplifh, both by 
 Price and by Power ', or by Merit and Efficiency , by the 
 Pur chafe and the Application of Redemption, in the Exe- 
 cution of his mediatorial Offices. The Prophets there- 
 fore predict thefe wonderful Ends of his Coming : but 
 without a Word of \\\$ fettling this Scheme of Morality ^Q- 
 ken by them ; and indeed the Scripture is a Stranger to 
 the Phrafe^ as, it is not to be found there j tho according 
 to the proper Senfc andUfe of it, it is included in Chrift's 
 Commiffion, and Example, who fulfilled the Law, as for 
 other Ends, fo for a Directory to us, with Refpect to our 
 moral Conduct in the World. But let us fee how wide 
 our Author is from the Prophet^ and how diitant in his 
 
 Sentiments 
 
important Doffrines of the GofpeL &i 
 
 Sentiments from theirs, in this grand Article. 7/e tells 
 us after this Manner, " That for this End he [i. e. 
 " Chrift] was born, and on t\\\s grand Defign he came into 
 " the World, to fe t up the Chnjiian Scheme in the Worl^ 
 " to propagate Truth and Virtue among Mankind :" as thcf 
 this wasrf//he had to do here ! Nay, if we believe this 
 Author's Infmuations, it was all that he did do,in a Man- 
 ner : and to prove his AfTertion, he inftances in our Sa- 
 viour's whole Sermon on the Mount^ which he infmuates 
 confifts only of Inftru&ions leading to Morality : tho' the 
 Sermon it fclf contradicts this, in the beginning of (Thrift's 
 Inftruftions there, and in many following Paragraphs, if 
 I miftakc not. However, as I have before fufficiently 
 fhew'n, there arc none of the Expolitors or others, I have 
 met with, who are by this Author fo unbecomingly re- 
 flected on, but do declare the Necefllty of the Practice of 
 moral Duties, by all that profels themfelves Chrift's Fol- 
 lowers, as the proper Fruit of a true and faving Faitb,znd 
 the beft Evidence of the fanctifying Work of the holy 
 Spirit, witneffing for them to all that behold their good 
 Corrverfation, that they arc the Children of God. But to 
 return, as I laid, Let us lee how diilant this Gentle- 
 man is, in his Sentiments of the End of Cbrift's being born, 
 from what the Prophets tcftify concerning him, in their 
 Predictions of him. I mall inltance but in a few of them, 
 among the many that might be produc'd to the famePur- 
 pofe. The Prophets tell us, That the Mefliah Ihou'd 
 bear our Iniquities^ be wounded for our 'Tranjgreffwns^ and 
 have the Chaftifement of our Peace laid upon him -, that he 
 Jhouldfinifl) Tranfgrejfion^ makt an End of Sin^ and bring in 
 an everlafting Right eoufnefs \ that his Name JJmfd be called 
 TheLord our Right eoufnefs j That /;; him (Imid all the Seed 
 ef Ifrael bejuftffied, and fhorfd glory, faying. In him have 
 I Righteoufnefs and Strength ; and in a Word ; That by his 
 Knowledge jhou* d God's righteous Servant juftify many. 
 Now it's evident, that Chrift was born, and came into the 
 World, for other and higher and more glorious Ends, than 
 this Author does allow -, which will prove it fclf, and 
 
82 A V i N: & i c A T i o N # 
 
 -difeover his Weakneii : If in this Cafe thofe celebrated 
 Sayings' arc duely obfefved, namely, 1'hat tL'L Spirit cf the 
 Prophets, are fitk ,'. Prophets -And /A^J /#*?/ /peak 
 
 no.t according to thisWtrd, it is becaufe there is no Light in 
 them. Hero then the Cpnclufioa is eafily drawn from 
 the Preniifes, and it plainly appears,, that there is mure of 
 4bfurdity-ZK&-Btaffke;ny.y in denying to CHRIST the Glory 
 due to his Name, refpecling the mam and eilential Ends 
 of his coming into ihe. World, than there can te in the 
 pretended depreciating moral Fertile Jo exclaimed againfl by 
 our Antagbnifl. However, this is not all ; for agreable 
 to thefe. Prophecies abqve-mentioned, if we confult the 
 \Vritings of the New-fteftament, we -fhall find CHRIST 
 jsus reprefented as -being fen.t m thtLikcnefs of fmfulFlejh^ 
 and/^r Sin^ i.e. to be a Sin-offering; as coming to fulfil the 
 Law, and to take away Sin by the Sacrifice of himfelfi as 
 being accordingly obedient unto Death^ e~cen the Death of 
 the Crcfs ^ and as bearing our Sins in his own Body upon the 
 jTrce ; as jhedding his Blood for many, for the Remifficn of 
 Sins ; as laying down his Life a Ranfom for many - y i& giving 
 hi mf elf for us, an Offering and a Sacrifice to God, for afwect 
 fmdlinv Savour ;. and in a Word, as being made a Cur fe for 
 usjbatfo theBlcffwg of Abraham might come -upon the G^n- 
 tiles 'thro 9 Jefus Chri3., Thefe, and other Paflages of 
 Scripture of the like lmport,that might be offered, plainly 
 fhew, that it is not. our own per f on al good Behaviour, or 
 flricteft moral Vertue, on which the Scripture, in : anyParr, 
 Ci fi'-fyends the whole of our Happinefs" as is pretended : 
 but upon the Mediation & Merit of Chri(l,and his Righte- 
 .oufnefs thro'Faith. Agreable to which I may add, 2 Cor. 5. 
 21. tit (i. e. Chriil) was made Sin for us, that we might be 
 made the Rigbteoufnefs of God in him'. God is reprefented 
 as reconciling the World to bimfelf, not imputing their Tref- 
 faffest but imputing Righteoujnefs without Works. And 
 they that believe on the Son of God, are faid to believe on 
 him toLife everlafting ; and confequently are delivered from 
 jhe Wrath to come^ from the Law, and from the Power of 
 Shi and Death. Now upon tl>ii Scripture-Reprefentatioa 
 
 'of 
 
important,. Dottrims of -tk'e'-'Gotygk 
 
 oi" Chrift's Defi$n (with its i 
 
 is emphatically the Mediatorial iR^tfl^on which Chriil 
 came into the World, I fay, for ari^ orie openly t^'d- 
 or tacitly to difown, and treat withNe-gteci, fuch -jiwda* 
 mental End of Chrift's coming, which refpedts in -a ipfecial 
 Manner his PnV//y 'Office, whereiit -alfo all his 
 and diftinguiming'etlaYa&ers areiftiktek'at, is \\\ u' 
 ture andConfcquence to6 nearly Broaching toBl 
 and full freighted wkh d&furdity^4ti ? more than 
 done withDefign,asfeemsto be thd Cafd-htre inVie'w,- by 
 reprefenting as if peffortal Righteoufneli were' the ortly- 
 Thing that avails -to obtain the Favour of Go&> and- on 
 which our w^/<?Happinefs is -fofpekded, *> f<5 making it 
 properly ourjuftifywtg Rtghteoufnois, aild indeed oiir-^w^ 
 Righteoufnefs, in which to appear 'before God with- Ac- 
 ceptance. 
 
 Now, to fet this in a true Light, 1 (hall produce this 
 Author's own Words.. That he might fallen Reprtiatb on 
 the Expofitors and Preachers, who have not the - like ex- 
 travagantly magnifying Thoughts of moral V&ttu^ -;Nvith 
 himfeif ( tho' /^ urge it, as necefifary under it's ^rope^ 
 fcripturalLimitations)and probably to prejudice- theMiftdS 
 of his unwary unintelligent Readers, ihe' thus certfures- their 
 Notion of hisText,P0. 1 7. "That it reflects Diihonour 6ft 
 <c Jefus Chrift theSon of God, and on the wholeCh rift fen. 
 <c Scheme, which be came to fet up in the World. <Dar Sa- 
 <c viour was the gpeatPreacber of Righteoufnefs : }* at this 
 " End was he born, and on this grandDcfign cam he-ift'to 
 <c the World, to propagateVrutb andVertue amongMankind. 
 <c Ic is /to & only this Righteoufnefs (that fome arepleafe'd 
 " to ilyle Filthy Rags) which he preaches up through the 
 * whole of that divine Svrmon on the Mount , which con- 
 * c tains the Sum and Subftance of his whole Doftrwe"*. 
 To countenance whichAfTertion,he cites Matth. 7.24.6?^ 
 But with what propriety, I leave to be determined by the 
 more judicious. - - 
 
 However, by what has been before offered, it is eafy to 
 judge, who it is that ," feflecls Dijhonour on Jefus Cbri& 
 
 I 2 " the 
 
i4 ^VINDICATION/?/ divers 
 
 " the Son of God, and on the whole Cr/#;**S 
 Surely, if our Author had had fuch a tenderRegard (as is 
 insinuated; for theHonour of an/?,&theVitals of Chrifti- 
 anity, he would not have prefumed, 1 think, to overlook 
 feme of the main & effential Ends of Chrift's coming, when 
 enumerating them ; nor to pretend, that the grandDefign 
 Was only to fettle aScheme of Morality, as a fufficientRjgb- 
 teoufnefs ; and fo by a ncceflary Confequcnce ( according 
 to Him ) it follows, that they who bear thofe Savings of 
 Chrijl, which be Would have refer merely to Morality, and 
 doetb tbem* are the only wife Men in the Earth, that have 
 built their Houfe upon a Rock, and are therefore in the {kf r 
 eft and moft happy State of all Mankind. But furely.the 
 Rock here intended, is CHRIST ; as the Apoftlc Paul ex* 
 plains it, i Cor. 10. 4. in Allufion to Ma/es's fmiting the 
 Rock in the Wildcrnefs,JVw. 20.11. And the fmiting the 
 Rock with a Rod is emblematical of Chrift's Sufferings, 
 without which no Streams of Grace could be conveyed to 
 us* He is therefore faid to be Stricken and fmitten of God* 
 !& S3- 4> 5- Hence Chrift, thisfpiritual Rcck> being fmit- 
 ten of the P'ather, is become tbe Rock of our Salvation, and 
 4be Fountain of Life. From him, as the fmitten Rock, 
 flows living Water. Joh.4. 14. And them that tbirft after 
 Rigbteoufnefs, he invites to come unto him and drink. Joh. 7. 
 37. In vain will Men hew to thcmfelves Cifttrm of their 
 own 5 they will prove as broken Cifterns, that can hold no 
 Water. Their Hope will make them afhamed,who place 
 their Dcpendancc on moral Vertuc ; notwithftanding the 
 liigheft poffible Attainments in the Virtues of Morality, 
 without a faving Faitb in the Righteoufncfs of Chrift, 
 which is the one "Thing f and above all Things) needful. 
 
 Befides, if we confult Matth. 5. efpecially the third wd 
 xtb Verfes, we fhail find our Author greatly mitt&ken, in 
 afrerting,that it was /toand only this moralRighteoufnefs, 
 whichChrift preached up,inthe wbole of his divineSermon 
 on the Mount. 
 
 Many Arguments might be drawn from thcfe and o- 
 ther Parts of that Sermgn of Chriftj to evidence, that it is 
 
 Foitb, 
 
important Doftrines of the Gfffyel. 
 
 Faith, even fuch a Faith as leads the Soul out of Self, to 
 hunger and thirft after CHRIST and his Right ewfne ft , un- 
 der a Senfe of our own fpiritual P0wr/y,hath the Promife 
 of being filed or fatisfied. This carries in it the Sum and 
 Subftame, the Eflentials of that pure and holy Religion of 
 Jefus, which he has taught us in the Gofpel v not exclud* 
 ing, but drawing after it the Pra&ice of moral Duties, 
 which Chrift has enjoined on all them that profefs them- 
 fclves hisFollowers, OurAuthorprocecds to fey,Pd.i8. 
 " In hisLife andPractice ht fulfilled nil Right eoufnefs^ot to 
 " excufc us from, but fet us an Example of, doing like-. 
 ic wife. Now, is that which the Son of God- tho't worib 
 " bis coming down from Heaven to efiablifh on Earth, that 
 " which is the Bajis and in fhort the whole SuperftruRure 
 *' of this his divine Religion : To recommend which to 
 " Mankind, he both lived and preached it up, and haled 
 " the Truth ofhisDoftrine with hi< moft preciousBlood, fhall 
 " we call this,I hy, Filthy Rtgs ? God forbid ! God forbid! 
 " fuch a Thought fhould ever enter into our Hearts,." 
 And to give us a farther Specimen of the Odium he would 
 caft on theDo&rinc of the Expofitors andPreachers,whom 
 he aims at, he proceeds after this Manner, " But if ever 
 " fuch a Thought fhould enter into us, we fhould be more 
 " folicitous to call it out, than if we were poffeffed with 
 " fcven Devils" However, as this appears to ftrain up 
 moral Venue to an undue and dangerous, if not to a blaf- 
 phemous Pitch, which I think enough has been faid to dc- 
 te6b and expofc, therefore I lhall further, under this Head 
 of Remarks, only offer the following Confiderations. 
 
 I. If the Errand Chrift came into the World upon, was 
 in Fa6l as this Author reprefents it, then it appears a juft 
 Inference, That bothCnRisx himfelf & hisdpojtles (not to 
 mention the Prophets, who teftified beforehand concerning 
 it) muft needs have been Impoftcr slither wilfully mifreprc- 
 fen ting the Cafe, or elfe greatly mifunderftanding it. For 
 Chrift faith of himfelf, Matth. 18. n. The Son of Man 
 is come to fa<v* that which was loft. Was it to lave Souls 
 from a ioft perilhing State in Sin ? Or was it only to favc 
 
 Men 
 
t6 ^VINDICATION^/ divm 
 
 Men from a blind Pagan State, from Heathen Ignorance 
 and Idolatry^ and to bring them into the Knowledge and 
 Practice of Morality ? According to our Author it muft 
 be the latter, and not the former, that*s intended, as the 
 'End of Chrift' s coming. But certainly fuch aThought wou'd 
 be very abfurd and blafphemous. And God forbid ! that 
 any fuch mean and vileApprehenfion of theEnd of Chrift's 
 coming fhould enter into our Hearts. God forbid, that 
 .we fhould fuppofc, this was the only or the main End of 
 it ! It was therefore to fave Souls from Sin and Mifery, 
 that he came ; as is before proved. And Chrift teftifies 
 that he carrie to give his Life a Ranfom fcr many^ -Matth. 
 20. 28. Which:he needed not to have done,. if it were only 
 to fettle a Scheme of Morality. But the Scriptures teach us 
 better Things concerning :the Redeemer of Souls. Sec 
 i Joh. 3. 5. He was manifested to take away our Sins. Sb 
 Chap. 4. 9, 10. & i Tim. 1.15 And in this View the 
 'Baptift beheld Chrift, when he laid, Behold the Lamb of 
 Cod! Joh. i. 29* 
 
 2. According to this Author's Reprefentaticn of the 
 End of (Thrift's coming, the C&mmijficn he gave to hisD//- 
 ciples, and the Errand he fent them upon, was fuperior to 
 his own ; which would be an Abfurdity to fuppofe, and 
 Blafphemous in a high Degree. Chrift's Commiflion was 
 prior zndfupericr to that of hisDifciples -, and it was fore- 
 told long before he appeared in his Humanity, Ifai. 61. 
 i, 2, 3. Chrift is there defcribed as anointed tf God> and 
 'fent, to preach good Tidings to the Mseit, tabind up the bro- 
 ken-hearted, to proclaim Liberty to 'the Captives ^and the open- 
 ing of the Prifon-Doors to them that are bound ; to appoint 
 unto them that mourn in Zion, to give unto them Beauty for 
 AfoeS) &c. Agreeably to this his Commifiicn he begins 
 his Sermon in the -Mount : Tho' our Author pretends it is 
 made wholly up of moral Inftruftion* which does not reach 
 to the binding up the broken-hearted^or doesMcra/ity let at 
 Liberty thofe that are^'led Captive by Sin &Satan. - Chrift 
 himfelf notes, that mhim ^^ fulfilled the Prophet's Pre- 
 diction a which was. concerning him* Luk. 4. 18. And how 
 
 aptly 
 
important Doftrines of the Gofpel. &} 
 
 aptly he proves it, and acts up to his Commiflion, is wor- 
 thy of our Obiervatioh, even in the Beginning of his &T> 
 ;; the Mount, There \ve fee, he binds up the broken- 
 ^d, brings good Tidings to the. Meek, fupports the Poor 
 in Spirit \vith the Promife of the Kingdom of Heaven, and 
 comforts them that are Mourners in Zion for their Sins, and 
 opens the Prijon- Doors to them that are bound, and fets the 
 Captives, under Satan's Power at Liberty, and promifes the 
 Benefit oi his Kighteoufnefs to all that hunger and thirft af- 
 ter it. Chrift here, in jFV/,fulfills his Commiffion,by pro- 
 nouncing k.tileffmg on all that fuftain thefe diftinguilhing 
 Characters, as we find Mattb. 5. 3, 4, 5, 6. We may 
 further note it as a ftrong Proof and undeniable Evidence 
 of his Million and Commiflion from the Father, as the 
 true Median and Redeemer of Souls, we find him faying 
 in his Anfwer to John's MeiTengers, Mattb. n. 5. and 
 Luk. 7. 22. tfhe Blind fee ', the Lame walk, the Lepers are 
 cleanfed*) &c. Now, tho' thefe Things were actually done 
 on the Bodies of Men, yet they had a fpiritual and myftical 
 Meaning, to prove ChriiVs Sufficiency and Power to mi- 
 ni fterHealing to the Souls of all that came or mould come 
 to Him, by Faith in his Righteoufnefs and mediatorial 
 Fulnefs. What I have here offered is to mew the high 
 Commiflion Chrift came into the World invefted with, as 
 the Mediator between God and Man -, and how punctually 
 he has fulfilled the Bufmefs of it on the Earth , not 
 meerly by preaching up Morality, zn& fetting up that refined 
 Scheme of moral Vertue, as our Author fuggefts, but by 
 eftablifhing the more refined & excellentScheme ofMan's 
 Recovery from his fallen State in Adam, and from all his 
 contracted Guilt and Mifery by actual Tranfgreflion : for 
 which, Chrilt has made Juificient Provifion,in coming up 
 fully to the Terms of his Commiffion, by anfwering both, 
 the preceptive and penal Demands of the Law.* And now^ 
 thai Chrift might itill profccute theTruftcommittedtohim, 
 tho' advanc'd to the heavenly Glory, he authorizes his 
 Difciples on Earth to carry on the Work given them to 
 do in fubordinatioa to him, and puts them under Com* 
 
8S .^VINDICATION <?/ divers 
 
 miflion, as having all Power committed to him. Therefore 
 iays he to them, As my Father fent me, even fv find I you. 
 Joh. 20. 21. And what they were commanded to do, 
 we find by Matth. 10. 7, 8. They were to preach the 
 Co/pel, to heal the Sick, cleanfe the Lepers, r&'ifc the Dead, 
 caft out Devils, &c. A Work fubfervient to what Chrift 
 came upon,muft be carried on by hisDifciples,according to 
 the extraordinary Meafures of Grace, beftowed on them 
 by Chrift. Indeed the Difciples preached up moral Du- 
 ties, (yet under a Limitation, different from our Author) 
 as we find in the Acts of the Apoftles, and in their fcveral 
 EpisJIes -, urging Chriftians to maintain good Works, in or- 
 der to maintain theirChriftian Chara6ler,as having believed 
 in God our Saviour, and thereby demonftrate theSincenty 
 of their Faith : whofe pious Example in preffing moral 
 Duties, hath been, is, and ever will be, followed by all 
 Chrift's faithful Embafladors, to the End of the World. 
 But ftill, neither the Difciples, nor their Followers hinted 
 at, ever prefum'd to confine their Inftru&ions to moral 
 Vertue, or Duties of Morality. For to them was committed 
 the Word of Reconciliation, byChrift ; in whom God is faid 
 to be reconciling the World to himfelf, 2 Cor, 5. 19- They 
 therefore preach'd the glad Tidings of Peace, and the gra- 
 cious Terms of Reconciliation, name\j,*Repentance toward 
 Cod and Faith toward our Lord Jefus Chrift. A&s 20.21. 
 Eminently they preach'd up Faith in the Incarnate Son of 
 God, who for our Sake was obedient unto Deatb, vfhofuf- 
 feredfor Sins, the JusJ for the Unjuft, who was delivered 
 for our^O fences, and raifcd again for our Juftification. 
 Thefe are fome of the eflential Ends of Chrift's coming 
 into the World,which the primitive Preachers infifted on. 
 Whicfyi fliews, that Chrift came for higher and more excel- 
 &/<&,than meerly to " fet up aScheme of (even Chrif- 
 " tian,) Morality amongMankind." Whereas if our ^- 
 /?r's Account of Chrift's coming were true (as reprefented 
 in his Difcourfe) then the Commiflion he gave to his Dif- 
 ciples, muft befupfrior even to his own ; but the contrary 
 has been proved. And I farther pbferve^that in Propor- 
 tion 
 
important DoSfrir.es cf'theGofpeL 89 
 
 tion, as any deny or cbicure the main Defign of (Thrift's 
 coming into the World, fo far (I fay) as this is done by 
 any, it mult appear equally blafpbeinout arui alfard. 
 
 3. Aother Argument is, That if Chrift was born 
 and came into the World only to fettle the Scheme fo highly 
 applauded by ourAuthbr,then hisWVrk is al ready /////^W, 
 and he has Nothing further to a 61 on Man's Behalf, for 
 having once fettled this Scheme, it feems according to our 
 Author, Chrift had Nothing more to do. But we have 
 a mtire fur e Word, than this Author's Credit will reach, in 
 this Cafe. The Scriptures plainly tell us, The Man Chrift 
 Jefus is Mediator between Gcd and Man,, and as Media- 
 tor he fuftaincd a three-fold Office when on Earth, viz. 
 the Office of a Prophet, [and of a Prieft, and of a King : 
 which Offices he continues dill, tho' in Heaven, to execute 
 in the Earth, not personally, but by his Agents and In- 
 ftrumcnts. He flill executes his prtphetick Office ; and 
 this he does bj his Spirit enlightening us, by his Word 
 inftructing us, and by his Minifters diipenfing the Word 
 and Ordinances. Chrift alib ftill executes his Kingly Of- 
 fice, in common Providence, in his Church, and in the 
 Hearts of Believers. Chrift by his Kingly Power reftra ns 
 (as he pleafes) the Sons of Men, both Saints arri Sinners, 
 from the open as well as fecret W T ickednefs they are natu- 
 rally inclined to. He reftrains by his Power the Perfe- 
 cutors of his Church and People : He makes the Wrath of 
 Man to prajfe him, and theRemainder of Wratb be reftrains. 
 He fubdues by hisPower the Stubbornnefs of Men's Wills, 
 and brings them into Subjection to his holy Law r and a$ 
 he has led Captivity Captive^ He refcues Souls from the 
 Power of Satan, and tranjlates them into his civn Kingdom t 
 'the Church militant here below, by convrrtingGcace, re- 
 newing them in the Spirit cf their Minds^ fanctiiying and fic- 
 ing them for triumphal Glory ; fo that where he /j, there 
 all that are green to him by the Father, in the Covenant 
 of redeeming Grace, fhall be alfo in due Time, in Anfwer 
 to his mediatory Prayer, Job. 17. 24* Thus we fee, 
 Chrift had other and higher Motives in. View> when he 
 
 K carat 
 
90 A V i N~D i c A T i o N of divers 
 
 came into the World, than to meerly fettle a Scheme of 
 Morality. But then by Way of Eminency, we are to 
 confiderChrifl as fuftaining theOffice of zPrieft -, wherein 
 theRedemption of Sinners is in a more fpecial and primary 
 Manner concerned : And his Prieftbood is an ever lofting 
 Priefthood. He has once offered up himfelf a lading Sa- 
 crifice, acceptable to God, for the Expiation of Sin, 
 Therefore it is faid. With his Strifes we are healed : And 
 that, becaufe the Cbaftifement of cur Peace was if fen him. 
 Ifai. 53. 5. Agreable to which theApoftle Paul remarks, 
 that we ha'ue Redemption through his Blood^ even the Fcr- 
 givenefs of Sins. Eph. i. 7. The fame Thing he repeats 
 in Col. i. 14. See alfo Heb. 5. 7. And the ApoftJe 
 having proved the Infignificancy ti legal Sacrifices, inPoint 
 of fpiritual Purification, or to cleanfe the Soul from Sin, 
 Heb.c) 13. he proceeds, $. 14. to fay, How much more Jh all 
 the Blood of thrift, who through the eternal Sprit offered 
 himfelf without Spot to Gcd> purge yourConfcicnces from dead 
 Works to ferve the living God? Chrift is therefore faid 
 
 to be c operated for evermore. Heb. 7. 28. 
 
 Having thus hinted at fome of the Ends and Defigns of 
 (Thrift's coming into the World, and what he did when 
 here below, fuperiour to that of fettling a Scheme of moral 
 Virtue \ I proceed to fhew,That notwithflanding all that 
 he did in eftabHlhiiig, as well as refining this Scheme^ and 
 what he has done in his higher and more excellent Acts 
 relating to his glorifying God in the Work of Man's Re- 
 demption, which was the principal Thing aimed at in the 
 Father's anointing and fending him, and Chriil's volun- 
 tarily engaging in the great and difficult Service of a Me- 
 diator, his Work is not wholly done (as before has been 
 noted with Regard to his Propherick and Kingly Offices) 
 but this of his Prieftfy Office he continues {till in the Exer- 
 cifc and Execution of. He is faid to be our Fore -runner^ 
 entrcd into Heaven, (Heb. 6. 20.) to appear in the Prefence 
 cf * Qod for us. (Heb. 9. 24. ) And he appears beforeGod 
 as orir Advocate, (i Joh. 2. i ) And this our blefiedAd- 
 vocate with the Father is 'abit aljo tcjav? tvcn to the litter- 
 
 mo ft 
 
important Doftrines of the Gofpel. 91 
 
 moft fill that come unto God by him, feeing he ever UvetJ? to 
 wake Inttrceffion for them. (Heb. 7. 25.) It plainly ap- 
 pears then, from what has been faid under this Head,that 
 neither Mofes, nor the Prophets, any of them, that teftified 
 before-hand of Chrift's coming, nor Chrift himfelf, nor 
 his Apoftles, are Vouchers for our Author : but unite in 
 witneffing againft his Sentiments, that the End of Chrift's 
 being born and coming into the World was to fettle a 
 Scheme of Morality, either exclufive or tranfcendent to all 
 thoic wonderful Defigns, I have refer'd to above, that ac- 
 cording to the ScriptureChrift came for and partly effedt- 
 ed when here on the Earth, and is now carrying on in 
 Heaven, by Vertue of his mediatorial Authority, Suffici- 
 ency, and boundlefs Grace. Unhappy it is, that thefe 
 great Things concerning Chrift fhould be all overlook't, 
 and as it feems, with Defign, by our Author, to magnifie 
 moral Virtue, whatever becomes of the Eflentials of Chrif- 
 tianity. Now, what the Apoftle Peter awfully fpeaks 
 concerning falje 'Teachers, I am afraid is like to be the de- 
 plorable State of poor New- England, and the Churches 
 here, if the Errors advanced by ibmc among us are fuffer- 
 ed to prevail. See 2 Pet. 2. 1,2. There were falfe Pro- 
 phets alfo among the People, even as there floall be falje Teach- 
 ers among you, who Jhall bring in Here/ies, even denying 
 the Lord that bought them, and bring upon themfehes fuoift 
 Deftruftion. And many flwll follow their pernicious Ways* 
 by Reafon of whom the Way of Truth Jhall be evil fpoken of. 
 Now .they deny the Lord Jefus, who deny the Divinity 
 of his Peribn, and his Satisfaction , and who deny any of 
 the Fundamentals of the Doffrine of Chrift -, either the 
 Do&rine which he himfelf taught in his perfonal Miniftry, 
 or which his Apofths by Commifiion from him, and 
 under thelnfpiration of his Spirit, taught after his Afccn- 
 fion. Such may well be ranked under the Character of 
 them that arc afbamed cf Chrift and of hisWords,^ that deny 
 the Lord which bought us, who reject the Dottrine delivered 
 by his Apcttles in his Name, under whatever Pretence,. 
 Chrift and his Apoillcs harmonized in their Doctrine ; 
 
 K ^ And 
 
92 '^VINDICATION^/ divers 
 
 And the Apoftles fully agreed among themfelves. Hence 
 they fometimes bore ZTeftimony to one another's Doctrine. 
 2 Pet. 3. 15. Even as cur beloved Brother Paul atfo, ac- 
 cording to theWifdom given unto bhn^ bath written unto you \ 
 as alfo in all bis Epiftles, fp caking in them of tbefe Things : 
 in which are fomeTbings hard tobetmderftoodswhicb they that 
 are unlearned & unftable wreft^as they do alfo the other Scrip- 
 turcs^unto their ownDeftruftion. Now,on thisTcxt I ground 
 anArgument,to prove the divineAuthority of theDodtrinc 
 of Eleflion, of Original Sin, of impute dRighteoufnefs^^ o- 
 ther Do c trines contained in the Scriptures, particularly in 
 Paul's Epiftles, which protedantExpofitors and Preachers 
 In general have held, and for which this Author foftrong- 
 ly condemns them. The Argument for Proof of theleDoc- 
 trines which Paul preach'd, lies here. As Peter was one 
 of Chad's Apodles,fent by a fpecial and immediate Com- 
 irriffion, and under the fpecial Diredlion and Influence 
 of the Holy Spirit, to preach the Gofpel,to difciple allNa- 
 tions, laptijing them in the Name of the Fathcr^Scn^andHoly 
 Ghoft) teaching them to obferve all things, wbatJoci'erCbrift. 
 bad commanded them , hence in this Way of teaching 
 and obfcrving all Things which Chrift had commanded, 
 that Promife was his, Lo^ 1 am with you afaay, even to the 
 End of the World. Matth. 28. 19, 20. If Paul therefore, 
 in any of bis Epi file's, had delivered Doclrines contrary to 
 the Mind of Cbrift, which Peter had a perfonal and very 
 particular Knowledge of, it mud be fuppofed he would 
 in Faithfulnefs have corrected Pc^Ts Error in that Cafe. 
 But Peter i we fee, juftifies and confirms thofe Doctrines 
 "Paul had delivered in his Epidles ; yea, tho' fome of them 
 were bard to be under/iocd^ and fo"( like fome of the Para- 
 bles and Sayings of Chriitj required a clofe Application of 
 Mind to know their Meaning. On which we may note, 
 That it is for Want of a mature and deliberate G.-nfide- 
 ration, and Inquiry into the Nature and Authority, as well 
 as Grounds of tbefe and fome other Scripture- Doclrines, 
 ffetfome (to ufe the Apoftle's Words) who are unlearned 
 %ndunftatie) wreji Paul's HpifiltS) even as they do alfo the 
 
 ether 
 
important Dcffrines of the Gojpel. 93 
 
 ether Scriptures, unto tMr ownDeftruftion. If then, di- 
 vine Inipiration and the Teflimony of the Spirit,by whkh 
 thefe Apoftles fpake, has any Weight with ii$p we muft 
 conclude,thefc Dodrines (however contefted and ridicul'd 
 by fome at this Day ) yet bejng taught in Caul's Epiftles, 
 they are according to the Mind of Chrift , and thofe that 
 deny his Truths, however hard to be underftood,! think, 
 may juftly be faid to deny Chrift, and may fear that he will 
 deny them before bis Father which is in Heaven, according 
 to Mattb. 10. 33. 
 
 But I have yet fomethjng farther to add on Chrift'sBe- 
 half, and- in Vindication, as of the Do&rines we are here 
 treating of, fo of thofe that pro fefs them, 
 
 It is worthy of our Obfervation, to whom the Apoftle 
 Peter writes his Epiftles. The firfl of them he fuperfcribes 
 thus, I'o the Strangers fcattered throughout Ponttis, &c. 
 ELECT according to the fore- knowledge of God the Father. 
 His fecond Epiftle is thus directed, To them that have ob- 
 tained like precious Faith with us, through the Righteoufnefs 
 of God and our Saviour Jefus Chrift. Thofe he wro^e to, 
 were Chriftians in the Apoftle's Eye and Opinion,that had 
 been inftruded in the Doclrines which Peter^ and Paul y . 
 and other Apoftles preached, and had believed, and pro-v 
 fefled the fame. Now, if we compare thefeChara&ers of 
 thofe he wrote to, with theApoftle's Words in ^Pet.^.ij. 
 Te therefore, beloved, feeing ye know thefe Things before , be- 
 ware left ye alfo being led away with the Err or of the Wicked, 
 jail from your own Stedfaftne'fs : What other, or ftronger 
 Evidence do we need, to confirm our Faith in thefe Doc- 
 trines, taught in Paul's Epiilles, and in other Parts of 
 Scripture ? It is plain, they whom the Apoftle wrote to, 
 had known thefe Doctrines,had been thoro'ly inftruc'ted in 
 them, and were notStrangers to them : However he cau- 
 tions them, in a Day of Temptation, to beware left they 
 being led away with the Error of the Wicked (viz. whom he 
 had before defcribed the unlearned and unstable, i. e. Men 
 that were willingly ignorant cf thefe Things, and of an un- 
 found Mind, who pervcrtedlhe Scriptures, to invalidate the 
 
 Doilrines 
 
94 '-^VINDICATIONS/ divers 
 
 Doftrines contained therein, and make them, if pofiible, 
 ferve to promote Error) fall from tbeir own Stedfaflnefs: It 
 feems, they had been taught thefe, and otherGpfpel- Doc- 
 trines, from their firft Acquaintaace with, and Profeffion 
 of Chriftianity, and were in fome Meafure eftablijtfd in 
 them , yet, were not fo out of all Danger by Seducers, but 
 that they had need be upon their Guard. It is beyond 
 all Contradidlion then, I prefume, that the dpofiles, in 
 thefe and all other Points, harmonized with their Lord 
 and Matter Jefus Chrijt ; as by the Power and Influence 
 of his Spirit,and in hisName and- under hisAuthority,they 
 fpake, and delivered thefe Things to us. And we have 
 the Teftimony even of Devils, confirming it by one of 
 their officious Agents, who followed Paul and the other 
 Miniflers that accompanied him, and who contrary to her 
 own and herMafter'sGains was conftrained to cry out,and 
 fay, fbejt Men are the Servants of the Moft High God, 
 which [hew unto us theWay of Salvation. ( Act. 16. i7.)Now, 
 the Method they took \njhewing Men the Way of Salvati- 
 cn, was, by 'preaching CHRIST, and the Doftrihes he had 
 directed them to preach ; particularly, the Do6trine of a 
 perfonal and eternal Election of Grace, the Doctrine of Ori- 
 ginal Sin, of Redemption by the Blood of Chrift^ of Juftiji- 
 catlon by Faith > ofimputcdRighteoufntfs, of efficaciousGrace, 
 &c. which have been confidered in the foregoing Part of 
 thefe Remarks. They alib preached, both to the Jews and 
 a l/o to the Greeks, Repentance towardGod, and Faith toward 
 ourLordJejusChritf -, and teftify'd toBelieverstheNecefTity 
 of a holy Pradice, prefiing on them theDutiesof theChrii- 
 tian Life, in a plain and powerful Manner. It may be 
 proper now to look a little into Pj^/'sTeflimony concern- 
 ing himfeif, and fee what he fays in his own Behalf, and in 
 Kefpect of the Doclrines he had preach'd. He makes that 
 lblernnAlTeveration^Ad.2O.2O,27.)/^/ back nothing that 
 ivas -profitable to you For I have notjhunned to declare unto 
 you all the Counjd of God. Now if thefe Dodrines I have 
 treated of, are not really a Part oi' God's Counjel, or are not 
 truly profitable to Men, Paul, and the other Apoftles and 
 
 Preachers 
 
Doctrines of tke Gojpel. 93 
 
 Preachers of the Gofpel, in thelnfant- State of Chriftianity, 
 muft be deemed great Iwpoftors, and deligning to deceive 
 the World to a monftrous Degree. But, how horrid is this 
 for any to imagine ! Tho' perhaps there be Tome of PauPi 
 Director's among us, and Pretenders to correct the Scrip- 
 tures, who may think it high Time to blot fome Texts 
 out of the Bible* as they have declared for erafing thefe 
 Doctrines out of our excellent Affemblys Catecbijm. 
 
 I hope, the candid Reader will excuie this long Excur- 
 fion, occafionedby a Pamphlet's corning to my Hand as I 
 was tranlcribing my Papers, intitled, "A Narrative of an 
 unhappy Contention in the Church at AJhford in Connsc'- 
 ticut 9 &. published by their late Paffor :" In which a^re 
 fundry grofs Arminian Errors, or worfe, as I apprehend, 
 calculated to deftroy the Faith* and fubvert the Religion 
 profefieq in thefe Churches. * 
 
 But 
 
 * The Gentleman refer'd to above, is Mr. JohnBafs, late Miniiler of 
 JjkfGrd) who was discharged from his Paftoral Office there, the Rea- 
 fons whereof we have given us by himfelf, in \\\^Narrati e ve name- 
 ly, His changing bis Sentiments concerning Several Dv&tines, profeil in 
 this Land, from the firft Settlement of Chriftianity here, and plainly 
 revealed in Scripture, according to the united Judgment of that ve- 
 nerable Confociation that difmified him. As he informs us in the Be- 
 ginning of his Pamphlet, at his Settlement (Anno 1743.) he profejfed 
 himfelf to be if the Calvinian Clafs ; and as fitch remained for federal 
 Ttars, yet all thaffime fufpe fled o/Arminianifm, &c. And upon it he 
 fays " Cal<vlnl flick Principles I then found to be at thisDay zClergy- 
 " mans main Defence, the bed he can hit upon to provide him Food 
 " and&w;sw*/, and to fix him in the good Graces of the Populace : 
 " Infer ef let this Way." Truly it gives juft Ground of Sufpicion, 
 that this Gentleman made a Profeflion of the Cal<viniftic Dodlrine, at 
 his Settlement, and for fome Time after, from thofe mercenary Views 
 he fpeaks of. 
 
 It docs not appear but that thofe zealous and criticalHearers he fpeaks of 
 were Pcribns of Integrity, as well as found 'in the Faith, and orthodox in 
 their Principles ; and doubtlefs they found their Minifter to be of a 
 temporizing Difpofition and Conduct.--- They are highly to be com- 
 mended, for their Care to fupprefs Error, and to maintain the Faith 
 tnce deliver ai to the Seiintf, which all that profefs Chriftianity fhould 
 font end mrntjHyfor$to& not to be carried about with e<vcrj Wind of 'Dye* 
 trine, as too many are *at this Day apt to be captivated and infnared 
 by. But, thefe Hearers of his, itieems, were too critical and judi- 
 
 cittr, 
 
$6 ^VINDICATION^/ divers 
 
 But to return to the Point in Hand, To deny the Dec- 
 trims of Chrift, is to denyCnaisT : and to deny the great 
 Ends of his coming into the World, as our Author in the 
 Difcourfe under Examination has done, mult refieft Dif- 
 
 grace 
 
 cious, as well as zealous for the Truth, to be drawn to deny tie Faith 
 they had received and profeffed, and -with their Pallor to run into 
 Error y notwithstanding all his Artifices to hold his- Station and act 
 under Difguife, as he had done in Years pall, by his own Confeffion, 
 
 and as is reported, covertly, to betray that People into the like Ar- 
 minian Delufions with himielf. 
 
 Now that he has fallen from, and denies fome of the mofl important 
 Doctrines, contained & taught in the Gofpel, is evident. He begins 
 (Pag. i 3.) with that of Original Sin.- But as I have infilled on this 
 Topick, in the foregoing Remarks, I refer theReader to what is there 
 offered in Vindication of t\i\sDolrine, andlhall here only obferve, 
 that this Gentleman appears to me. inconfificnt with himfelf. For he 
 fays, Pag. 14. " God in his Wifdom and Righteoufnefs faw fit, not 
 " "only to turn them [i. Q.Adam andji-z;/] out of theGarden o&/r 
 " but alfo to. fentence them to a State of wearifom Labour, abun- 
 ' dant Sorrow andTemptation,and after this,to return to theGround, 
 " from whence they were taken : This was to them, a Punimment 
 ' ' of their Sin ; but the Effects of it did not terminate here ; for I find 
 " that God took Occzfionfor this Sin to lay the fame Sentence upon 
 " all their Pofterity." On which I argue thus, 
 It is certain, that God who is the Judge of all tbe Earth, mull and will 
 Right: But can ft be polTible in Reafon,.or confiilent with, Scrip- 
 ture, to fuppofe, that t\\t fame Sentence, pronounced OK Adam, mould 
 defcend to his Pofterity, if he had not flood as their common Head and 
 Reprcfcntati-~ue in'that firft Covenaat God made with him ? Or how 
 could his Offspring Pnare with him in the Penalties of his Sin ( as is 
 owned by this Author) if there were not the Communication of Sin 
 from him, and Gidh lying on them ? --- It therefore appears to me, 
 that by his Con ceffions here, he has given up the Point in Debate, 
 riQtwithftandihg theArguments he produces to the contrary ; and by 
 neceiTary Confequence owns the Doctrine of Original Sin, which he 
 would be thought to deny. 
 
 Ift.this Narrative the Author denies the -Doctrine of Eleftion, of which 
 
 I have alfo briefly treated in the foregoing Remarks ; therefore mail 
 
 only add here, that to deny the Doctrine of Elettion, does mantfeftly 
 
 * impeach \\\.^lnJinityyabfoluteSG-i>ereign^y^n^. Uncbangeablenefs of GOD. 
 
 L h <whom:s no 'variablencjs, neither Shadow of turning. - He is in one 
 
 Mind, and who can turn bim 1 ? He erf or met b tbcTtxng that is appoirtf- 
 
 sd { or that he has appointed ) for me. JR a Word, it is to affume 
 
 God's Prerogative, *ud a placing Mail in (rod's Stead, ia. the Matter 
 
important Doftrines of the Gofpel. 97 
 
 "grace and Contempt upon him : it truly refers D/fionour 
 upon iheSon ofGod.and upon the wbolcScbcme of Redemption 
 
 L j-) V 
 
 of our Salvation : -: Which leads to make Man the Author of his 
 
 own Salvation, and not God.- The Doctrine alib of the fpecial R e 
 
 Jtmption by thrift, of thofe gh>tn htm fy thtFatber, thisAuthor denies 
 
 Andinfinuates the Dodrine of umver/ai Redemption ; to prove which 
 
 ic offers Tome Scriptures, that appear to me very wrongly applied 
 
 and among others brings thofeWords of our Saviour, % * L ,6 And 
 
 by this he manifeitly intends, that the Belief or JW/A Chrift there 
 
 ipeaks of is in Man's own Power, and fo the Agency of the HohSpi- 
 
 jv/in a \\ay of fpecial Grace is fuperfeded.- Therefore under his 
 
 fourth Head treating of Regeneration, he tells us,this ".includes an in- 
 
 S e , n P / ?, sSorrow ' excitcdb y a View of the Love of God and Jefus 
 
 Cnnit. An ingenuous Sorrow ! So that according to him, Man's 
 
 Regenerations Converfion depends on his own /***, Difpofition, 
 
 orhis being of a pliable Temper, eafily drawn, and by fome happ^ 
 
 Gift of Nature, led to contemplate or */ the Love O f God and J f ,L 
 
 Umjl. But this is not according to the Defcription the Apoftle Paul 
 
 gives us, 2 Cor. 7. io. where it is termed a GW/y (and not meerly an 
 
 ingenuous) Sorrow that leads 10 and iflues in evangelical Re P entance,a 
 
 Repentance not to h rip*. tcJ of ; which Repentance KtoSalvatio*. 
 
 not to be repented^ it mull finally iffue in eternal 
 
 l 
 
 j 
 
 deied A r" 6 S- h ? ianl3 P -/- in G race. This is aifo 
 
 led by the Author of the Narrtw under our Confideration here - 
 
 iraon ere - 
 
 ^equently the i, lgen uous Strrw he fpeaks of, according to 
 any consent Senie : can mean no other than a meer/,^/ Sorrow, O y 
 tk 
 
 , 
 ic being meerly natural,and 
 
 --- But if <s Holinefs 
 
 - heff, . 
 
 is the hffeft of a divine Operation upon the Mind/ 1 Then AV^r- 
 /^ muft be of the fame Original, as one of the firft Fruits of Holi- 
 
 cenH Tw g V\ US u y t O ^'^/ G ^ "' a fupernatural, tranf- 
 cendant Work of the Holy Spint, in all the Parts of it.- What be- 
 ics then of his ingenuous Sorrow ? It mews us indeed, how fond 
 fome Perfom are of ^W and %* Phrafes, toamufc theWorld 
 and mafk their Errors, under plaufible Appearances, by a double 
 meaning m their Manner of expreffing Things of a relig ous Nature 
 From whence we may gather, that ahho' in thisAVr^/,4 theAuthor 
 has produced fome particular Texts of Scrip** to fupport hisErron 
 however wrongly applied, yet hismainDependance is on Mr 7W/rV 
 Sennments, to whom he often refers his Readers for a full Decifion 
 
 ^r W V" D r Cbate ; u WhCn kis Wdl kROWn ' that the Principle 
 that vVmer has cfpoukd have been condemned as erroneous,and con- 
 
 to Scnpture-Do^tnne, by the Confent of Protects in general; 
 Before by all thelobcrer and more judicious Partof them, from the 
 
 nmg of the Reformation; therefore to be juftly fufpefted as of 
 a poifonous Nature, deftrudlive to vital Religion.- And it is much to 
 tc lamented, that any fiiould be found among us, in Uicfc Churches 
 
 ff 
 
98 -^VINDICATION*?/ divers 
 
 by him ; and Ib upon the Wifdom of God in aMyftery+eve* 
 the hiddcnWiidom which God ordained before theWorld uniy 
 
 of New-England, and in the Miniflry, levened with fuch a Spirit of 
 Oppoiition to the Truth as it is in jfcfus. 
 
 I mall only add, in my Remarks on this Narrative, That dieCoti/eciatioii 
 which acted in Mr. Bafss Difmiffion, are reprefented by him, as pro- 
 ceeding in an arbitrary Manaer toward him and fome of the People 
 of J/bfird, tenacious of the like Errors, and which probably he had, 
 by his Infmuations, drawn them ignorantly into. The pretendedCom- 
 plaint is* The fuperfeding of a Vote previoufly paffcd in thatChurch, 
 viz. That in Cafe of Difficulty arifmg, the Matter fliould be decided 
 by a Council mutually chofen by them -, or to that Purpofe. Which 
 "Mx.Bafi appears by hisAccount to have infifled on ; but was denied. -- 
 For which, J think, there was good Reafon. 
 
 A Council mutually chofen mufl have each of the contending Parties 
 Confent ; which, as he relates the Cafe, cou'dn't be obtained theji. 
 
 And farther I fuppofe, Mr. Safs was not ignorant, that the Legiflative 
 Power in Connecticut Government, had long fince patted a Law, that 
 all Matters of the fame Kind, in Churches, thatcou'd not be decided 
 and healed within themfelves, mould be determined by a Con/cciation 
 of Elders andMellengers of Churches, within theLimits of thatCW/?/j>, 
 where fuch Difference was fubfifting. Thefe Gentlemen then acted 
 a wife and laudable Part, agreable to their own Conftitution. But to 
 this Method of Procedure Mr. Ba/s objects, and labours to evade, it's 
 likely, to obtain a picked Number of Elders to favour his Caufc, and 
 continue him to aft with the likeDifguife,as inYears pail he had done. 
 
 With Regard to the Procedure of that venerable Confociation, fomuch 
 complain'd of in this Narrative, I (hall take the Liberty to fay j It is 
 to me a hopeful Omen, That God has Mercy in Referve for thefe 
 Churches, and will, it's hoped, appear to defend them againft the 
 Growth of Arminlan and other corrupt Opinions, and eftablim them 
 in the Doctrines of theGofpel ; when we find fuch aNumber of Rev. 
 Minifters, with their Delegates, united in their Refult, ( nemine con- 
 tradicente) determined, from the Soundnefs of their Faith, and well 
 grounded icriptural Principles, to appear for :he Trath, and fupprefs 
 Error, and as Inflruments [we truft ] in God's Hand to refcue that 
 poor People ofjffiforJ, from the Rdin impending over them, with a 
 threatning Afpedon their Children after them,--- and alfo to con- 
 vince their Pallor, if poiilble, and recover him from the Errors he had 
 unhappily fallen into. I pray God to flrengthen their Hands in the 
 Caufe of Chrift, and llir up others, that they may alfo appear forihe 
 Defence of theGofpel, and make a vigorous Stand againil the growing 
 Corruptions of the prefent Day, both in Doctrine and Manners.-. 
 
 What I have offered by Way of Remark on fome Paffages of this Nar- 
 rative, does not proceed from a DilafFeclion to theAuthor's Period., 
 but from an awfulApprehenfion of the fmkingState cfthefeChurches, 
 if the Sentiments tins Gentleman has exhibited to the World, iliQuld 
 be iwffered in, Providence to prevail. Which God in Mercy prevent ! 
 
 our 
 
important Doffrines of the GofpeL 99 
 
 vur Glory, i Cor. 2. 7, Do's it not mod evidently dishonour 
 CHRIST, to reprefent him only as a Preacher and Pattern 
 of moral Rightcoufnefs ; and at the fameTime to conceal 
 that great Gofpel -Truth, our being by his Obedience made 
 Righteous ? nor fo much as hinting, as if Men were natu- 
 rally deftitute of true moral Vertue \ when in Fact the De- 
 pravity contracted by the Fall, has fpread it felf in 
 its forrowful Effects on all Mankind, and brought an uni- 
 verfal Darknefs and fpiritual Death on all the Faculties of 
 humanNature ; fo that now Men's moral Agency naturally 
 leads them only to Evil, and not to that which is Good, 
 as has been before obferved. And yet our Author re- 
 duces the Religion of JESUS to a meer refined Syftem of mo- 
 ral Vertue, or the Religion of Nature ; which appears the 
 worle, when it's confidercd withal, how luperlatively this 
 natural Religion or moral Vtrtue is dignified and exalted by 
 him, in his reprefenting it, not only as " the new Nature 
 of right Aftion, which good Men are faid to put on," 
 but as " the ultimate View of GOD in all hisDifpenfations," 
 yea, as " thcfupreme Dignify of GOD himfelf."^- Let every 
 one now judge,whether there is not a greater Appearance 
 of Abfurdity and Blafphemy. in what this Author has dif- 
 courfed in undue Applaufe of Morality, to the Difparage- 
 ment of the Mediator and his Defign, than tl^re poffibly 
 can be in our(pretendedX^rm^//^g of moral Vertucjx the 
 Righteoufneffes of the very bctl Men upon Earth ; always 
 to be underftood with the Limitations and Reftriclions 
 that have been offered, and not in an abfolute Senfc, as 
 this Author vainly infmuates, and wou'd have the World 
 believe,contrary to known Fact, and without the leaft Co- 
 lour of Reafon. 
 
 I .come now to the lafl general Head of Remarks pro- 
 poled, which was, 
 
 V. To refolve thefe two Inquiries ; (i.) Whether our 
 Author's reproachful Defcription of the Religion of Prote- 
 itants oppofed by bin:, (particularly as exprefied in the jtb 
 and %th Pages of his Difcourle) be not fairly applicable 
 rather to his own Religivn+fafgr as we have it exhibited in 
 
 L 2 this 
 
ioo ^VINDICATION of divers 
 
 this his Difcourfe ? And then (2.) Whether the Objec- 
 tions which -.be has framed and pretended to Anfwer^ in Re- 
 lation to Difcourfe . (at the Clofe of it) do not really ft and 
 good,and contemn a true & jttftDefcription ofitjn it 9 s Nature 
 and Tendency -, no twit branding his laboured Solutions ? 
 
 I. The firft Inquiry is, Whether the Author's faveffives^. 
 ir the reproachful Defcription he has given of the Religion of 
 Proteftanvs cfpofed by him> in his Difcourfe (particularly his 
 Refactions \n Pag. yth & 8th ) be not fairly applicable 
 rather to the Religion pleaded for and recommended by himfelf 
 in this his Difcourfe. f 
 
 He reprefer:s the. pure and perf eft Religion of JESUS, 
 as by Means of thePrinciples which he oppofes, " turn' din 
 <c many Places into an idle Speculation, a myfterious Faith, 
 * c a feiijekfs Superjiuion^ and a groundless Recumbency." 
 New the Queftion is, Whether thefe dark Characters do 
 not mare properly belong to the Religion our Author pleads 
 for,thau that he inveighs againfl ? And I ihall freely offer 
 my Sentiments on this Point, however difagreable they 
 may be to him, or others : Not with a Deiign to preju- 
 dice the Minds of any againfl his Perfon, or injure his 
 Name, but to convince him (if poffible) ot the pernicious 
 Tendency of his Difcourfe, and to warn others againfl the 
 dangerous Tenets he there efpoufes and urges. 
 
 ( i .) As to idle Speculation^ Difcourfe ieems evidently 
 to abound with it. For fuch ? it plainly appears (I think)the 
 darling Sentiments of this Author are,^f>. That \\~\zgrand 
 *Defign of Chrifl's coming into the World was only to fet 
 tip the Cbrifiian Scheme \ and that this in Sum and Subftance 
 is but a more refined Syftem of Mordiiy, enforced by fome 
 fecuimr Motives : nor is his Pretence, that " our whole 
 ^ Happinefs is fuipendcd on racra.1 Virtue^ or our perfonal 
 " good Behaviour," any other than a meer -idle Speculation. 
 If we receive thefe Principles of his, our Dcpendance 
 for Justification in tlie Sight of God muft be, not on the 
 Right eoufnejs whiib -is </GW *)' Faitb^ but on that which 
 is of the Lcnv. Whereas divine Revelation affures us,that 
 is bums of none EJfefi unto you,. e &hofec\'er of yc : 
 
important Doftrines of the GofpeL 101 
 
 justified by the Law ; and that as many as are of the Law, 
 are under theCurfe. Gal. 2. 10. & 5. 4. Such therefore ' 
 can obtain only an imaginary Juftification,and fo no better 
 than an imaginary Title to Happinefs. What thenmufl 
 thefePretences of \ti\sAuthor bc,more than idkSpeculations? 
 The main Principles he holds and advances in his Dif- 
 eourfe, appear to me at beft but idle Theory, fpeculative 
 Abfurdity, without any folid Foundation in " Scripture, 
 or Reafon, or even common Senfe." And, 
 
 2. AstotiyftertousFaitbi which our Author adds to 
 his idle Speculation, how aptly (tho* perhaps inadvertently) 
 hath he given us a further Defcription of his own Religi- 
 on ? Delineating to the Life, what that is by his own 
 ConfefTion ami publick Declaration, That " to fet up the 
 " Chriitian Scheme, the moil refined Syitem of moral Ver- 
 " tue that ever the World v/as bleffed with, was the grand 
 " D^n of CHRIST'S coming into the World ;" and that 
 this moral V r crtne is the " Ba/is,and whole Superstructure of 
 the Chriftian Religion"; and that " the whole of Man's 
 Happinefs is fufpended on his perfona! good Behaviour"; 
 and that " this is the Condition of all God's Favours to 
 us," &c. Confequently, that our whole Happinefs is with- 
 in the Compafs of our own Power ; which muft imply a 
 mighty Opinion of our Self-Sufficiency^ and the certain Va- 
 lidity of Self-Rigbteoufnefs. To believe all which, is to 
 believe Things in their own Nature incredible, contradic- 
 tory to the general Current of Revelation, and repugnant 
 even to theDictates of enlighten'd Reafon andConfcience : 
 therefore it may juftly be called a myfterious Faith indeed. 
 But ili rely this is not according to the Faith of God's Eleft^ 
 and an acknowledging the Truth which is after Godlimfs* 
 in Hope of eternal Life, which God that cannot lie, promt fed 
 before the World began. (Tit. i. 1,2.) Such as difown the 
 Doclrine of Eleftion^ of the Covenant of Redemption, of 
 Original Sin, of efficacious Grace, and in a Word, of its 
 being the grand Deilgn of the Mediator, to atone for &";/, 
 a- >d i-i-'mg in cverk ft ir.g Right eoufatfs, zndjufftfy Many \ as 
 held forth in the Scriptures, arc in Danger (it. not come to 
 
 that 
 
IP2 : ^VINDICATION^/ divers 
 
 that Length already) of denying theLord that pur chafed his 
 Church with his own Blood, of renouncing the Doctrine of 
 the ever blefTcd TRINITY, and exploding what is without 
 Controverfy the great Myftsry cf Godlinefs, God manifest in 
 
 the Fle/h. The Faith that this4-Uthor profefles, in the 
 
 Difcourfe before us, is not that Faith which the Apoftles 
 preached, lived by, and kept unto theDeath. (See Gal. i. 
 23. & 2. 1 6, 20. & 2 "Tim. 4. 7 ) The Apoitle declares 
 he had kept the Faith, the fame Faith he had preached, 
 reflecting the fundamental Doctrines of Chtiftianity, as 
 fet forth in his Epiftles : and the fame Faith has been re- 
 ceived and kept, in general, alfo by Proteftant Expofitors 
 and Preachers of the Gofpel. But the Faith of our Au- 
 thor is zmyfterious Faith, truly , not founded in rightRea- 
 fon, nor taught in the Scriptures, which is the Rule and 
 Standard of Faith, " teaching what Man is to believe 
 concerning God, and what Duty God requires of Man." 
 
 This Author's Faith may rather be traced by turning 
 our Eye to the Romijh Church , where it may.be found 
 without much Difficulty, I apprehend, if it be not the 
 veryEfience of iheRoniiJb Faith,lying at theBottom of that 
 Myftery of Iniquity, which now is, and for a longTime hath 
 been working in the World. It certainly bears fo near a 
 Refemblance to it, that it is hard to diflinguim them one 
 from the other, or to fay wherein there appears aay im- 
 portant Difference. 
 
 The Romifo Church leads all in &r Communion off 
 from the Grace of cur Lord Jefus Chrift, from his Merits 
 and Satisfaction, and from the fupernatural Energy of his 
 Spirit. Tho' they fpeak of his Merits (as do's our Au- 
 thor alfo) yet they look to their own Works ^ their moral 
 Agency, and place their Dependence on their perfonal good 
 Behaviour, with him, or rather he with them. They fay, 
 as he does, that perfonal good Behaviour is that on which 
 is fufpendcd the whole of our Happinefs : but to lay, as, 
 .he doth, that Revelation or the Scripture every where thus 
 fufpcnds it, is to raife a falfe Report of the Scripture, in 
 my Opinion *, and they that do fo, arc inlXrAger of 
 
important Doftrines of tie GofpeL 103 
 
 ing it to their own Definition. And tho* he occafionally 
 ipeaks of our Forgiveness and Acceptance throitgb-the Mzrils 
 of Chrifl, fo do they of the Romi/h Church,while yet they 
 build all upon Works. Our Author indeed once mentions 
 Faith & Repentance, but they are bro't in as it were acciden- 
 tally,and fpoken of by the by,feemingly with an indifferent 
 Air, as if thefe were Things comparatively but of little 
 Moment ; and he lays the chief Strefs on moral Vertut. 
 Juft ib do the Papifts. They glory in their Abltinences, 
 Pilgrimages, and Vifits to the Shrines of their canonized 
 Saints : and to atone for former Sins, and obtain Favour 
 withGod, they have their Works of Supererogation,which 
 they depend on as meritorious. What can our AuthorV 
 " whole Happinefs fufpended on hisperfonalgocdBehaviour" 
 or " good Living" (another of his Fhrafes) intend lefs than 
 what I have mentioned concerning the Papifts Depen- 
 dance on their own Merits, or their good Works ? What 
 do his Words imply, but that a goad Life is the antecedent 
 Condition of Forgivenefs, and that we brej&fttfi&d by Works 
 of Rigbtcoufnefs which <we have done ? or what is it better, 
 than to believe with the Papifts, that CHRIST has merited 
 that "joe may merit ? Myfterious Faith indeed ! 
 
 I would lead this Author to a further Parallel of his 
 tnyfterious Faith, founded on moral Vertus^ or Duties of 
 Morality, in the received Sentiments of the Savage and 
 Uncivilized Heathen, and the Dependance they have on 
 moral Vertue. Generally they have a Faith (fuch as it is) 
 of fome iuperintendent Deity, and of a future State,where 
 every one mall be happy or miferable, according to their 
 ferfonal good or /'// Behaviour here, 1. e. according to the 
 ^ules of Morality among them. Such as have lived mo- 
 rally, are (as they imagine) at Death to go to the South- 
 ward, and enjoy much Pleafure in a warm Climate and 
 temperate Air : but fuch as have be-en corrupt & immoral 
 in Life according to them, they affign to the Northern and 
 frigid Parts of the World, to be afBi tied- with Cold. So 
 that their Hopes for Futurity are built on moral Vertue ; 
 gn .wlncii this Author alfo places fuch a Dependance. 
 
104 d VINDICATION of divers 
 
 I fuppofe now, the Reader may eafily determine, by 
 what has been faid, To whom the Charge of holding a 
 myfterious (ftupid) Faith is juftly to be applied. For tho' 
 it's defigned by him, to caft open Contempt on the Faith 
 profefied in tiiefeChurches and by their'Teacbers in general, 
 To plainly founded in Scripture , yet the Reproach muft 
 lie upon this^/0r,whofe/<//,as profefled by him in his 
 Difcourfe,fo nearly refembles,or is rather of the fameCaft 
 with that of thePapifts,or ^Heathens, particularly inPoint 
 f Juftification by Works.. Therefore to prevent turning 
 back again to Popery, or Heathen-ifm, from which we and 
 our Fathers, and the Protxftant Churches have been fo 
 happily delivered, it concerns every one to take Heed to 
 themfelves,thatthey btnvtcarriedaboutwitha. ftrange/F/W 
 .of Doftrine, or entertain fuch a Faith as the Scripture has 
 not taught us,but is the meer Invention of craftySeducers, 
 who have manifeftly departed from the Truth as it is in 
 jESus,and efpoufed fuch Errors,**, tend to the Overthrow 
 of that/>#r Religion, which has thus long been the Glory 
 and Renown of thefe Churches, and of the Proteftant 
 Churches in general. 
 
 I lhall difmifs this Head, which relates to our Author's 
 myfterious Faith, with reminding my Reader, of the Cau- 
 tion given to us, in the 2d Epiftle of Joh. /. 8,9, 10, n. 
 Look to your felves, that we lofe not thofe Things which we 
 have wrought, but that we receive a full Reward. Whofo- 
 ever tranfgrejfeth, and abideth not in the Doffrine cf Chrift* , 
 hath not God. He that abideth in the Doctrine cf thrift, he 
 bath both the Father and the Son. If there come any unto 
 you, and bring not this Doctrine, receive him not into your 
 Houfe, neither bid him God Speed. For he that biddetbbim 
 God Speed, is partaker of his evil Deeds. Only give me 
 Leave to add one Remark here, in a Word : TheDqSfint 
 cf ChrisJ, as above-mentioned, muft intend the Do&rine 
 delivered by Chnft and his dposJles, contained in theGof- 
 pel, particularly refpecting his Perfon and Mediation : 
 And for any one to overlook the great Work of the Re- 
 dcemer, the Satisfaftion he has made fo.r Sin, and affigo 
 
 1C 
 
important DC Brines cf the GofpeL 
 
 It as the onlyEnd or grandDefign of ourSaviour's coming 
 into the World, to fettle a Scheme of Morality and appear 
 in Quality of a Preacher and a Pattern of moral Vertuc^ 
 as 1 think our Author has done This, I fay, is by a juft 
 Interpretation to deny Chrift 'fome of the cflential 
 Glories of his Mediation *, 'tis in Effect or in Part ( at 
 leaft) to deny his Incarnation, or coming in the Flefh,and 
 fo far, not to confefs him : and he who denies that, the 
 Apoftle tells us, is a Deceiver. 
 
 3. Another Article of Charge, which this Author brings 
 againft Orthodox Expofitors, andPreachcrs, who hold the 
 commonly received Opinions in Divinity, is, that by their 
 Means " the Religion of JESUS is in many Places turned 
 into zfenfelefs Superstition" Which mirft, I think, refer 
 either to t heirDoctrihe of ConviffionSTerror^n&Humiliationy 
 preparatory to clofing with Chrift by Faith ^ or to the 
 laudable Practice among us, of keeping Days of F&fting 
 find Prayer^ as well as publick 1'hankfgiving ( if intended 
 in this View, it muft reflect on publick Authority prima- 
 rily,for thofeAppointments)or to theChurches being fcru- 
 pulous of admitting human Inventions into the Worjhip of 
 God - 9 or elfe to our coming to God in the Name of the 
 Mediator, depending. on his Righteoufnefs^ and not on our 
 owa moral Vertue^ or perfbnal Right eoufnefs^ for Accep- 
 tance with God, and obtaining his Favour , or laftly, to 
 our. bring unwilling to mzkeMorality the whole Sum and 
 Subftanceof Christianity. And taken with this Reference, 
 it may intend, that whatfoever any pretend to in Religion 
 more than only moral Vertue&r anyThing beyond zRigh- 
 teoufnefs of their own, is but a fenfelefs Superjlition : And 
 this is truly according to his own declared Sentiment, by 
 reprefenting moral Vertue ( to ufe his own Phrafe ) as the 
 very "Bafi> & whole Superjtrutture of Religion." But if fo, 
 then indeed there needs much lefs Spirituality inWorfhip, 
 and in the Hearts and Lives of Chriftians : Then there is 
 no Need of Regeneration, no Need of Faith in the Blood 
 of Chrift,no Need of Humiliation and Soul-Compundioa 
 for indwelling Sin>&c. If moral Vertw'\z all tlwt we hatfe 
 
 M to 
 
io6 A VINDICATION of divers 
 
 to feek after, and if it were true ( as he fays ) that " our 
 " whole Happinefs depends on our perfonal gokd Bchavi- 
 " our-" if this were all that God requires ot usjthen any 
 Thing farther pretended to, might be efteemed Superflu- 
 ous in the Service of God. But this is difclaimed bythofe 
 that this Reproach is defigned againft.( by the Author of 
 : it) who are careful to protefs nothing as Matter of Faith, 
 but what God iias revealed, and nothing as Ads of Reli- 
 gion and the Worfliip of God,but what he has appointed 
 in his Word. But then, what fhall be faid of them that 
 are unfound in theFaith,to thatDegree, as to teacb forDoc- 
 trine the vainlmaginations of their own dark and becloud- 
 ed Reafon , and who a6l under the Influence perhaps of a 
 corrupted Judgment and mifguided Confcience ? For if 
 r Peribns are unfound in the Faith, this will lead them into 
 : Corruptions and Innovations in Worfhip, and even to fet 
 afide the Scriptures as ufelefs,which are the only trueRule 
 and Standard of both. The reproachful Charge, of a 
 Jenfelejs Super ftition^ mufl then fall upon this Author him- 
 feJf. I mall further here only mention the Obfervation 
 fome have made, That it is impoflibiefor fuch as profefs 
 Armtmamfm, in it's full Latitude,to make zPrayer toGod, 
 confident with their own Principles. To this I may add, 
 . Such efpecially as have run the Length of this Author, in 
 that unhappy and dangerous Scheme, if their Devotions 
 are conformable to what are common among us, muft 
 needs, fo far as herein they don't conform to their avow'd 
 Principles, be guilty offenfelefs Superftition. 
 
 4. His laft Article of Reflection or Charge, on Protef- 
 ,tant Expofitors, Preachers, and others, is, That by Means 
 of their Sentiments inDivinity, "the_p/tfv and perfeffi Reli- 
 gion of JESUS is in many Places turned into a groundlefs Re- 
 cumbamy.'" Now that this groundlefs Recumbency ', as well 
 as his other Inflances of the bad Effects of the commonly 
 received Froteftant Dodrine, is unjuftly applied, and ra- 
 ther concerns himfeif,i5 myBufmefs to ihew ; which when 
 I have done, the whole Charge ( I apprehend ) will fall in 
 full Weight on the Jiiifguided Author^ as the natural Re- 
 
 iult 
 
important Doctrines of the Gofpel. iof 
 
 fult from what he calls u The pure and perfe&Religion 
 of Jisus,"?;/z.a refin'dSyftem of Morality. For anyMari 
 to place his Hops of Happinefs on that which comes with- 
 in the Reach of his own natural Ability, with the Aid of 
 common Grace, as perfonal good Behaviour does, this is un- 
 doubtedly a groundlefs Recumbency , it will prove as a tro- 
 ken Staff to him that leans on it, or as a Foot out ofjoinf. 
 That Word of the Apoftlc to the Colcffians, CuRisT-inycu 
 the Hope of Glory^ is fufficient to mew the falfenefs of the 
 unregenerate MoraliiVs Hope ; this is built on \.\\?Sand ; 
 it has no fureFoundation for it's Support,neither inScrip- 
 ture nor right Reafon. Nothing fhort of the Righteouf- 
 nefi which is of God^ wrought out by Chrift, and made 
 our's by a gracious Imputation and a believing Accep- 
 tance, is a fufficient Ground of Juftification of \ m Lift, or a 
 proper Object of our Confidence and Reliance. It is but a 
 vain Confidence in the Fle/b, that depends on meer moral 
 Vertue, and not on the Ri^hteoufnefs of Fajft- 
 
 Thus, I think, it plainly appears, that'We idle Specula- 
 tion^ the myftericus Faith, the fenfelefs Super ftition^ and the 
 groundless Recumbancy, which this Author charges on o- 
 thers, do all lie on himfelf : And the whole ferves totfiew 
 of what Make his Religion is, together with all others 
 who profefs moral Vertue to be the Sum and Sub/lance of 
 Cbriftiamty, the Bafts and whole SuperfirucJure of the Reli- 
 gion of JESUS ; and accordingly fuppofe the whole of their 
 Happinefs to be fufpended on their perfonal good Behaviour. 
 
 Now, is it not beyond all Account ftrange, and indeed 
 Matter of Amazement, that one under the Character of a 
 Minifter and but in his Touth, Ihould give himfelf the Li- 
 berty thus to revile and vilify our Religion, fo firmly 
 founded on Scripture, and the manyThouiand excellently 
 pious Profeflbrs of it P And to enforce his Reproaches, 
 Jliould efpoufe theLanguage of the moft inveterateHaters 
 of every Thing that is Religious, or that Carrie? the Ap- 
 pearance of it ! What can Infidels fay more to prejudice 
 the Minds of People againft the Doctrines of the Gofpel, 
 and thofe that profefs them* many of whom have fuffeied 
 
 M 2 ' in 
 
joS r A VINDICATION of divers 
 
 in the Defence of them ? What can eafily be faid more 
 in Contempt of genuine Chriftianity, and the Eflentials 
 of our Religion ? It is rare to find any fo open and 
 bold as to ridicule our facredProfeffion to the likeDegree, 
 among prophane Swearers, Drunkards,Sabbath-breakers' 
 Ifhmaelitijb Scoffers, and Defpifers of all that is Good,, or 
 that tends to the Good of Souls 1 
 
 If the Cafe were as he has reprefented it in his virulent 
 Invective, what a wretched Condition muft our 'Fore-fathers 
 the Planters of New- England \avt been in, who lived and 
 died in the Profeffion of thttFaitb and Religion which he 
 fo condemns and contemns ? 
 
 When we reflect on the Generations paft, and take an 
 impartial View of the many eminent Reformers Abroad, 
 and of the many Miniflers of JefusChrisJ in thisLand,who 
 were faithful and unwearied in their Day, to build up his 
 Kingdom, and eftablifhTruth & Holinefs in theChurches, 
 not by Tradition from the Fathers, but from the unerring 
 Oracles of God> and we truft^under the Direction and fome 
 good Degrees of the Influence of the Holy Spirit -, Whofe 
 DoBrin* and Example of Life loudly teftified for them ; I 
 think this a fufficient Teftimony for them in the Confci- 
 ences of their Pofterity, which fhould conftrain us to ac- 
 knowledge, That God was with them of a 'very Truth. 
 But alas ! what a gloomy and difmal Scene now appears 
 on the Stage, Tragical indeed to behold ! Some, and this 
 AuthorinparticularjufingtheirutmoftEfFortstooverthrow 
 the very Foundation of thefe Churches, and turn their 
 Glory into Shame ? What may we expect as the Iflbe of 
 fuch Attempts ! unlefs GOD by his alwife, powerful, and 
 
 gracious,over-rulingProvidence interpofes for ourHe]p. 
 
 And I think it proper in thisDay of Aflault upon theArk 
 of God, to renew that Exclamation/^* is on theLord's 
 Side ? Who ?j (with a Reduplication) And may all that 
 have the Interefl of Chrift.at Heart, and that are jealous 
 for his Son-flip, for the Glory of his Mediation, and Work 
 of Redemption, unite with inflant Prayer to God for the 
 pouring down of his Spirit upon us, to eftabiifh Gofpel- 
 
 Truth 
 
important Doftrines of the Gojpel. 109 
 
 Truth and Holinefs in the midft of us, and to defeat the 
 Counfels of all the Troublers of our IfraeL 
 I come now to confider, 
 
 2. The fecond Inquiry propofed, viz. Whether the true 
 Nature and 'Tendency of this Author'sD*/<r0#r/ is not fairly 
 reprefented in the Objections, which he himfelf has raifed 
 and pretended to anfwer, in the Conclufion of it ? And fo, 
 whether thefe Objections don't abide in full Force againft 
 it, notwithflanding all his laboured Solutions, and pre- 
 tendedVindications of himfelf ? 
 
 i. He fays, Pag. 28. " I expect by thisTime, fome 
 " are ready to break forth, Ah I all this direftly tends 
 " to build People up in their own Right eoufnefs" Truly 
 our Author appears a Man of fome Fore-Jigbt,and to have 
 a Talent at Conjecture. For furely his Performance has 
 very plainly that, and no other Afpedt ; and every well 
 principled and experienc'd Chriftian would naturally be 
 led to make fuch a Judgment upon it. He that runs may 
 read this to be the Scope and Drift of it, from Beginning 
 to End. And what is the Author's/^/y ? a meerw/&?. 
 He beats the Air, and raifes aDuft, to blind the Eyes of 
 unwary Readers, and amufe the more Intelligent : While 
 yet, if the Cafe be duly weighed, hisAnfwer ferves not to 
 remove the Objection, but rather confirms and ftrength- 
 ens it. For he acknowledges, " If by his Difcourfe's 
 cc building People up in their ownRighteoufnefs be meant, 
 " that it recommendsHypocrify and counterfeit Vertue, 
 " that it places Religion in any external Duties, feparate 
 " from a correfponding good Temper within, or infliort, 
 " in any Righteoufnefs of our own contriving & nottaught 
 c of God, or in any Thing but what theBible makes the 
 " Subftance of our prefentDuty and the Condition of our 
 <c future Happinefs ; if this be the Force of theO^/V^?/^," 
 He tells us, he " has no other Anfwer to make, but to 
 *' leave every one to judge for himfelf, how groundlefs it 
 " is." Now, if this be all the Anfwer he has to make, 
 in Defence of his Difcourfe, truly I think it but a meer 
 Trifling in a Matter of fuch Moment ; and that the 
 
 Charge 
 
no ^VINDICATION^ divers 
 
 Charge in lhe-QJy>$toi is no Ways removed,but fixed and 
 corroborated by this his Reply. For what can tend more 
 to recommend Hypocrify and counterfeit Vertue^ than to ex- 
 hort Men to the Practice of JLigbteoufnefs^ without confi- 
 dering them as fallen Creatures, deftitute of a vital Prin* 
 ciple of Holinefs, and without firft laying the Foundation 
 of Repentance toward God, and Faith toward our Lord Je- 
 fus Chrift ? According to Paul's Example/^/. 20. 21.) 
 who muft be own'd a moil confummate Preacher and Af- 
 ferter of 'Truth and Vertue, even beyond our Author him- 
 felf, notwithllanding all his fpecious Appearances in Be- 
 half of moral Vertue : The Obligation whereto none of 
 our Orthodox Expofitors or Preachers, that I know of, 
 deny , but own it to be of Neceffity in the Chriftian Life. 
 Yet to pretend, as ourAuthor doth, that it is theBafis and 
 whole Superftrufture of Religion, is but a windy and vain 
 Imagination. For certainly where there is no true Contri- 
 tion ot Heart for Sin, nor unfeigned Faith in the Blood of 
 of Chrift, and confequently no Love in Sincerity towards 
 God or Man, how can thefe at beft be any Thing better 
 than unregemrate Morality, or ( in our Author's Phrafe ) 
 Counterfeit Venue ? And while Men attend the Externals 
 of divine Worfhip, how can there poflibly be a correfpond^ 
 ing good Temper wit bin, without humble Faith in thcMedia- 
 tar,teaching them to do all in ni$Name^\t\\ intireDepen- 
 dance on his Righteoufnefs and Strength ? But how can 
 there be this Faith in Chrift, where Men only depend on 
 their moral Agency. \mfar the Aids of meer commonGrace, 
 and truft to their own Right eoufnefs for Acceptance with 
 God ? Alas, what fpiritual Pride and Vanity is it in any, 
 to imagine that by their own Sufficiency they are able to 
 do all required ot them, both towardGod and toward their 
 fellow Creatures, and to truft in their perfonal good Beha- 
 'iiour> to recommend them to the divine Mercy ! Yet af- 
 ter all, what can we conceive of this Author's corref- 
 ponding good Temper within^ but that it means fomewhat 
 carrying a Correspondence with (or perhaps the very fame 
 Thing withjwhat others depend much on,under theName 
 
 of 
 
important Doftrines cf the >Gojpel. 1 1 1 
 
 of The Light within, and moral Honefly^ even fo as to re- 
 nounce Stripture-Revtfatl&j&QpecMy in ^Letter of it,as 
 of a &///# and deftru&iveQuality ? And this looks the 
 more likely, as fuch are Enemies to the Do6trine of Ori- 
 ginal &'#, and of imputed- ^Righteou/nefs^ and difown even 
 Chrift's Satisfaction or Atonement : And in this Regard 
 fhew a Temper within corre [ponding with that fhewn in our 
 Author's Dilcourfe. 
 
 In the Conclufion of his Anfwer to the prefent Objec- 
 tion^ do's but ftill confirm it,while he owns "hisRejoyc- 
 " ing in the leaft Tendency his Difcourfe has, ttbuildPeopJe 
 c up in their own Righteoufnefs^ if by this bt defigned^ it is 
 " any Ways calculated to encourage perfonal Goodnefs^ and 
 " promote the Practice of moral and CloriftianVertue in the 
 " World'" Which is to be underflood, according to the 
 Run of his wholePerformance, as intending- Only thePrac- 
 tice of the. Duties of > Morality , without juftitying Faith 
 and a regenerating Change on the Heart : and how dan- 
 gerous it', is to reft in this, every "one may eafily judge. 
 
 We find him indeed confeffing " hisgreateftConcern,up- 
 <c on a Review of his Difcourfe, That/2? good a Defign is 
 " fo poorly ferved" For this, I think truly he had juft 
 Reafon, fmce it fo evidently difowns thofe peculiar Doc- 
 trines of the Gofpel,which under the Influence of the Spi- 
 rit of Grace, .have the mod powerful Efficacy to promote 
 genuine Chriftian Vertue ; and fince it rather explodes, 
 than recommends thatF<0//& in CHRIST, which is the grand 
 Principle. of true and acceptable Obedience. For, where 
 he once fpeaks of " Reliance on the Merit & Interceffion 
 " of Chrift," 'tis not in Language of Recommendation, 
 but rather with Marks of Depreciation^ and a vifible Air 
 of Contempt. 
 
 2. Another Objection which he mentions and pretends 
 to Anfwer (Pag. 29.) is this. " Not one Word ofChrift, 
 " nor the leaft Savour of true Gofpel Soul- Caving Preaching 
 " in all this Difcourfe. "Upon which I muft obferve, 'tis 
 lamentable, that one who- fuitains the Character of a Mi- 
 nifter of Cbrifti and a Preacher gf the Gofpel, and pretends 
 
 to 
 
I IX v VINDICATION 0f divers 
 
 to regard t\\t faving ef Souls, fhou'd allow himfelf, inflat- 
 ing this Objection* to dfe fuch an Air of Levity &: Banter y 
 as is apparent here. 
 
 It may be readily granted, as to the firft Part of the 
 Objeftion, he might have done himfelf the Juftice,to reply, 
 that he had Spoken mo.re than one Word tf Chrifl y in his 
 Pifcourfe ; that Jie had named him, and that he had talked 
 of him : But then it's proper to inquire, after whatMz- 
 mr and to .what Purpofe he has done this ? To which it 
 can only be apfwered, that he has named him indeed, but 
 Vinder a comparatively diminutive Character, as the great 
 frtacber of Kightegufnefs, who came to fet up the Chrif- 
 fcn Scheme 'in, the World, and by his Do&rine andExample 
 to propagate Truth and Vertue. But then not a fingle 
 Word of CHRIST, as the great Higb-Priett of our Pro- 
 feffion*, not orx? Word of CHRIST, as the Propitiation for 
 pur Sins - 9 not, a Word of CHRIST, as the Loriwr Righ* 
 tqcufnefs \ not a. Word of CHRIST, as having pur chafed bis 
 Cbyrcb witb bis own Blood ; not a Word of \.\\sRigbteoufnefs 
 which is of God byFaith inCHRisT > and inEffeft,nothing 
 pf the mainContents of theGofpt! of Peace ^^ fuch. Nor 
 $an I difcern the JeaftSavour of uutEv angelical Preaching 
 in all this Difcourfe of his. 
 
 But let us attend our sfutbor's Anfwer to this Obje&ion. 
 ? c The Difficulty (he thinks) will intirely vanifh,when we 
 " come to adjuft our Notions of the Thing." Which he 
 attempts mainly in the Language and under the Counte- 
 nance of one whom he calls " a late elegant Writer" \ 
 who tells us, " To preach CHRIST is universally acknow^ 
 ledged to be the Duty of every Cbriflian Minifter" But 
 what's theGround of thisLimitation ? Why \$\hz.Chriftian 
 Minifter fingled out ? For ^Morality be \ht$um&Subftanc.t 
 of Chriftianity (as we have all along heard) and if to preach 
 Cbriff means to preach moral fertile (as likewife we have 
 heard) furely then the Duty extends to the Jewifh Mini- 
 fter, to the Mahometan^ yea and to the Pagan^ as well as 
 the Cbriftian Minifter. But this Writer tells us, firft, 
 what is not meant by preaching CHRIST, " It is not (fay? 
 
 he ) 
 
important Dofirines of the G&fpd. lij 
 
 *' he) to ufe bis Name as a Gww,to work up ourHearers 
 
 kt to a warm Pitch oi Enthujiafm -> without any Founda- 
 ": tion in Reafon to iiipport it." Well, by this, I fuppofe, 
 vre may learn what is one of thole " Rabble- Charming 
 Sounds" our Author fpeaks of (Pag. 23.jas " converting 
 Tome into iuch/^ry Bigots^ that they are ready to die in. 
 -the Defence of Stupidity and Nonfenfc" Perhaps he looks 
 upon that Sermon as truly deferving no better Character 
 than this, where the Na?>ti of CHRIST is -frequently repeat- 
 ed, even tho' the Subject naturally leads to it, as being 
 ibme Do&rine or Duty relating to ChrisJ immediately. 
 But verily, to them which believe^ CHRIST 'is prccioits* and 
 his Name' is as Oyntment- poured forth. The Apoftk Paid 
 has let us- an Example, who appears far from being fhy of 
 mentioning theNawe >f'GHRiST ; nay, he rather feems to 
 deliglat in often repeating it ; infomuch that he names the 
 Nqme ^/CHRIST on -fome-Odcdfions,no lefs than ten Times 
 in juft ib many Verfes (tCcr. i .) and nb lefs tha.nfeventee?t 
 tt eighteen Times in one Chapter, zs m-Phil. i. \Vhere, by 
 the 'Way, the Apoftle exprefly fpeaks of preaching CHRIST, 
 >'- 15, 16, 1 8. And if our Author, or the Writer he fo 
 highly commends and takesSanctuary under,can reconcile 
 what -the infpired Writer fays thereabout preacbingCtiRisT, 
 with their Notion of it's being to preach moral Vertue, the 
 Controverfy perhaps may foon be ended : but 'till then, 
 let thisWriter be who he will, I think it myDuty, not to 
 forego a Certainty for an Uncertainty, and therefore 
 chooie rather to take my Meafures from, and fubmit my 
 Judgment to the Sentiments of this infyired Writer, Pattt^ 
 than to our Author's elegant Writer, or any others whofc 
 Faith and Hope reach no farther than his feems to 'do, but 
 terminate in Morality, k is the undoubted Duty of thole 
 who are Embajfadors for CHRIST, to make frequent men- 
 tion of his Name , both in their Sermons and Prayers ; 
 efpecially as it is exprefly required of us, that whatever 
 we do in Word or Deed y we Jboidd do all in the Name of the 
 Lord Jefus, giving T'hanks to Gcd and the Father by him^ 
 Col. 3. 17. For Mmifters to omit naming the Name cf 
 CHRIST in their Difcourfes,underaPretext of Caution, 
 
 N 
 
if 4". ^ V INDICATION of .divers 
 
 they Ihould "Charm their Hearers. and iwrk them upjo a 
 warm Pitch of Enthufiafm" appears tomcafenfelefsSuper- 
 ftition indeed, of human and modern Invention, having no 
 Foundation in Scripture-Precept or Example, nor counte- 
 nanced by the primitiveChriftiari Preachers. Certainly as 
 our Lord Jelus obferves, Out of the Abundance of the Htart 
 theMouth fpeaketh ; and accordingly, I cannot but, thinly, 
 whereMinifters have received theLove of theTruth^ and have 
 CHRIST much upon their H<?rls, he will be much 
 in tlieir Mouths, nor will they fcruple the explicit mention- 
 ing of his Name frequently in their Playing & Preaching , 
 s tho j in this, as in all other Cafes, ,WiJdom is. profitable to 
 direft. Nor wou'd I be underftopd tp lay fo much Strefs 
 on the meer naming of CHRIST , hut rather on. the Pur- 
 .fofes for which we name him, and the Reprefentations we 
 make of his Person and Charafter, Offices andBenefits^ Doc- 
 trine and Religion. I mall not fperid more Time at pre- 
 fent, nor trouble my Reader any further with this elegant 
 Writer^ Sentiments, (on which. our Author,it feems, places 
 fuch a mighty Dependance,) as he has delivered himlelf in 
 fuch ambiguous Terms, and fo exceptionably in general. 
 . Only I will take Ibme Notice of hisManner of Expreflion, 
 when he tells us pofitively his own Senfe of what it is to 
 ^mzc/jCHRisT., It is, fays he, " to reprefent himasiaLaw- 
 ' c giver, as well as aSaviour,as aPreacher of Right eoufnefs^ as 
 ' <c one who hath given us a moil noble & compleat Syftem 
 c of Morality, entprccd by the mpft fubitantiai,&;Wor'th.y 
 Motives." To what End,cap;,we conceive, do's our 
 Author introduce this his elegant Writer^ as he (tiles him ? 
 ' The Author is^ here pretending to vindicate his ; own Dif- 
 couife, and obviate MI Objection he fuppofes made againft 
 it : but what do's this Quotation avail to his Purpofe ? 
 Unlefs he might imagine ( as probably he did ) that this 
 .elegant fitter's Authority wou'd bear an equal Sway on 
 the Judgment of others, as it did upon his own. Whereas 
 truly all the Service it has done him, that I can find, is 
 onjy to confirm the Objection \ and prove, that his Writer 
 ,nd Himfelf together are little better than Pelagian Mora- 
 lifts* as there is nothing faid of Faitb in the Blood of Chrift, 
 
 nothing 
 
' important Doftrines of the GofpeL 115 
 
 nothing of the Righteoufnefs which is of God by Faith ^ nor 
 of 'the other peculiar Doctrines of Christianity ^ only as 
 they are fpoken of inoflly in a Way of Banter &: Contempt; 
 As for "the moft fubftantial and worthy Motives" this 
 elegant Writer fpeaks of, thefe doubtlels in his Opinion arc 
 thofe taken from the intrinfick Beauty and Excellency of 
 Vertue^ it's Advantages to Society^ it's recommending us to 
 God's Mercy, intitling us to Happinefs, &c. according to 
 the Strain of our Author. But I think, the Vertue acquired 
 only by fuch Motives as thefe, however commendable it 
 may appear in the Eyes of Men, yet in the Sight of the 
 Heart-fearching God will never ftand approved for true 
 Chriflian Vertue. While Men are deftitute of the Faith of 
 God's Eleff, and withou r a vital Principle of Grace in the 
 H- art, which is abfolurely needful to govern their moral 
 Adions, and lead them to the chief and ultimate End, 
 they will, at bed, but make a fair Shew in the Flejh, and 
 will finally be found but as a founding Brafa or a tinkling 
 Cymbal. 
 
 But poflibly our Author might perceive himfclf under 
 a Necefllty here to correct his elegant Writer^ on a review 
 of the Sentiments he had offered - y and rinding that they 
 no Way ferved his Purpofe, fo as to remove the Objection, 
 therefore he hath interpolated hisQuotatioo,by inferting the 
 following Parenthefis, containing perhaps the bed Sentence 
 in all his Difcourfe, if it had been introduced in it's proper 
 Time and Place. He thus 1 breaks in upon his Writer^ 
 and after the Word Mtf NW, fays "( among which I may 
 " venture to mention as one of the moil powerful, The 
 " Certainty of Forgivenefs of Sins, and final Acceptance 
 " with the Father, through the Merits of the Son, upon 
 cc the Condition of Faith, Repentance and Good-living.)" 
 But it looks very ftrange,that our Author JN\M had been 
 all along in his Difcourfe pleading up moral Vertue^ as 
 the Eajis and whole Superftrutiure of Religion, and as that 
 on which our whole Happine/s is fufpended, &c. fhould now 
 an lad bring in Faith and Repentance^ and croud them in 
 thus, out ot Place - y where his Ible Bufinds was, if he knew 
 it, no vijidjcate his Performance na-iinft the Ofe^/V'/;, he 
 
 N a had 
 
i 16 >? VINDICATION*?/ divers 
 
 had raifed ; without doing which, doubtlefs he was well 
 aware,it wou'd unavoidably fall under the juft Cenfurc of 
 every judicious&; cautiousReader. But it's odd in him now$ 
 inftead of defending his Difcourfe, to fall to mending of it,. 
 by diverting to what feems to carry with it fomethincr of 
 an Evangelical Afpe6t Yet it in no Wife anfwers his pre - 
 tended Purpofe : the Objection {lands in it's full Form and 
 Force againft him. And it is yet farther evident, that the 
 Author has no great Regard to Faith and Repentance : for, 
 as we find in the Clofe of all, he fums up the Whole or 
 Main of our Saviour' j Preaching in moral Vertue. Our 
 Author's Words are, " To preach up chiefly whatCHRisr 
 " himfelf laid the chief eft Strefs upon (and whether this was 
 <c not moralVertue,\yi every one judge from hisDifcourfes) 
 * muft certainly,in the Opinion of all fober Men, be called 
 ' truly and properly, and in the bed Senfe preaching of 
 * c CHRIST." The Ambiguity of Expreffion here may be 
 defign'd,as in fome otherParts of thisdufhor's Performance, 
 for anEvafion. However, it fhews us the little Regard 
 he has for Faith and Repentance, or indeed for the Honour 
 of CnRiST,that he has fo foon loft the Impreffion;of thefe 
 evangelical Words,and inftantly returns again to his beloved 
 Morality ; and he vifibly puts Contempt on CHRIST, by 
 reprefenting him as laying the chief eft Strefs on moral Ver- 
 tue, in his Preaching. Which I apprehend may be eafily 
 difproved. It is granted, Chrift did preach up maralVer- 
 /^rightly undcrflood. As he c ame not to deftroy, but to fulfill 
 the Law, fo he faw fit to explain and inculcate it on his 
 Hearers : he faw meet 3 for the detection of Hypocrites,and 
 awakening of Sinners, as well as for the Direction of his 
 Difciples moral Conduct, to preach the Law, or lay 
 before them Ci the eternal Rules of Morality." Yet 
 not with (land ing, it is Fact, that he began, continued 
 and ended his Miniftry with preaching the G of pel, and 
 inculcating chiefly the Doctrines of Faith and Repentance. 
 Chrift began his piblick Miniftry on Earth with preach- 
 r.-jg up Faith arid Repentance. See Mar. i. 15. The 
 gi^.u and predo'.is Promifes uttered by Chrift, were made 
 hai \\<\ Iditve on bis Name. The ;;. 
 
 ff 
 
 cutous 
 
important Dottrincs of the G off eh 1 17 
 
 cttUus Cures Chrift wrought, - are not afcribed to Men's 
 moral Vertue, but to their Faith It was a Word often ufed 
 by Chrift, 2% FAITH bath faved t bee ; Qr r <Tby FAITH 
 'hath made thee Whole, Thefe wonderful Works were 
 emblematical of the Wonders #f recovering and renewing 
 Grace wrought on the Sends of Men ; brought about by 
 Faith frRepentance inftrumentally,as the Means inChrift's 
 I land to effect the fpiritual Cure,without which there can 
 be noHope of Salvation. By Grace ye are failed thro* Faith ^ 
 this is the practical Language of Chrift'sMiraeles. Chrift 
 preachedFairh, when he faid, Ye believe inG ad > Believe alfo 
 in me. Jph, 14. i. The Parables of Chrift \vere evidently 
 calculated chiefly to recommend Faith : Atid if Chrift in 
 his Difcourjes laid the chief Strefs on moral Vertue^ there 
 muft then be a wide Difference of Meaning between his 
 Difcourfes and hisParables ; which it would be Profanity 
 to imagine. Chrift z\fo finifhed his perfonalMiniftry with 
 preaching Faith and Repentance.(M.zr. 16. 16. &Luk. 24. 
 46, 47.; It may be added, he directed his ApoStles^ and in 
 them all his Minifters in Succefllon for ever,to preach up 
 Faith ^Repentance -, tho' not exclufively of good Works* 
 as their proper Fruits, and the Evidences of their Sinceri- 
 ty. It is ftrange therefore, with what Face this Author 
 '(or his elegant Writer} could affcrt, or fo much as infmu- 
 ate, that CHRIST laid the chief Strefs on moral Vertue ! 
 How inconfiftent is this Hypothefis with Revelation^ with 
 Reafon^ and even with common Senfe ! Therefore to be de- 
 tefted by every one, that fo much as preterlds toReligion, 
 or to found their Belief on the Dodtnne of CHRIST in the 
 Gofpel. Certainly the Afoftles underftood the Mind of 
 CHRIST in this Cafe,better than our Author^ or the Writer 
 he fo much glories in : And if we trace the facredRecords 
 of their Pr^/tf,together with their/>///^,we ihall find 
 thefcHoly Men, as they wzrt moved by theholyGhott^rtzch- 
 ing chiefly Faith and Repentance, and not laying Strefs on 
 moral Vertue^ otherwife than as reiulting from thefe evan- 
 gelical Principles. 
 
 I perceive, this Gentleman has the : atisfac"tion to think, 
 that*?// Cob er Men muft certainly approve of his Sentiments 
 
 delivered 
 
1 18 A VINDICATION of divers 
 
 delivered in his Difcpurfe : and pofiibly he is the more 
 ftrengthen'd in his erroneous and unfcriptural Way of 
 Writing, by the Quotation he produces from- that elegant 
 Writer he fpeaks of. But I muft allure him, I have not 
 fo learned CHRIST, as to treat his Perfon, Name, Offices., 
 Miracles, and Preaching, with fuch dareingMarks of Con - 
 tempt, or to detract from CHRIST theGlory of hisMtffion, 
 Negotiations, and Inftruftidjis, when here in the World. 
 
 Remarkable is the Confidence,- with which our Author 
 cxprefles his Sentiments, concerning " what muft cer- 
 * c tainly be called truly and properly, and in the beftSenfe 
 " Preaching of CHRIST," viz. the preaching up moral 
 Vertue ; & this to be underftood,with a com'monNegleft 
 of Faith in ChrisJ, and the Righteoufnefs which is of Faith.- 
 He doubtlefs intended this Obfervation as a Point of 
 Doffrine, enforced by his own and his elegant Writer's Au- 
 thority. He muft mean it, I think, as an Instruction to 
 ethers, as well as a Vindication of his Difcourfe. If only 
 to take off the Objection laid againft this, was his De- 
 fign, he has ftrangely mifs'd hisAim : For he has ftrongly 
 confirmed it, by telling us, That preaching up moralVer- 
 tue, is truly and properly and in the besJ Senfe preaching 
 CHRIST But probably he defign'd this for a {landing 
 Rule, to direct Minifters how topreacbCumsT, in the pro- 
 pereft and be fl Manner : And he might intend hisDifcourfe 
 to be a Model or Pattern for them to Copy after. How- 
 ever,as I truft, there are few of the Minifters in ^^New- 
 England Churches, led away from the Truth, to that De- 
 gree, as to entertain their Hearers with fuch idle Specula- 
 tions, and jejune Harangues on Morality : So I would 
 hope, none of the Candidates for the Pulpit will receive 
 his Arbitrary Diftates in his prefent Difcourfe. The moral . 
 Vertue our Author has diicourfed of, is not that true 
 /&//#/}, whichCnR IST commends to us in theGofpel : but 
 rather is like the Rigbtewfnefs of the unbelieving Scribes 
 and Pharifees, on which our Lord did manifeftly caftCon- 
 tempt, and therefore could not lay the. chicfeft Sircfs upon 
 it. Paul teftified both to the Jews and Greeks, Repentance 
 toward Cod., andFaitb toward our LordJcfi'.sCbriji. It was 
 
 thefe 
 
important Dottrines of the GoffeL \ 
 
 thefeGraces that/W chiefly preach'd up,to which he was 
 infpir'd -, and moral /^r/#, only as thcFruit and Evidence 
 of thofe Graces. Confident with this, . he determined not 
 'to know vny Thing^ fave Jefus Chrift find him crucified. 
 
 Uponuhe whole, whether our Author will look upon 
 me among the Number'of fober Men or not, I cannot 
 but beariny publick Teftimony againft this unjuftifiable 
 Djjfourjk of his, which I have been remarking upon. And 
 I can truly fay,- it is with muchGrief of Mind, and as Mat- 
 ter of deep Humiliation of Soul in the Sight; of God, that 
 I find -'uijthis Author (and the Gentleman,whofe Narrative 
 I have ..taken Come Notice of- before , with fome others 
 that have lately been fet up in the Mmtjlry) .corrupt Senti- 
 ments in-Religion, and fuc'h Nbtions about Gofpel-Doc- 
 trines, as muft/I think, appear to the generality of fober 
 Men to be of a really bad and dangerous Tendency, and of 
 a Latitudinarian and unfcriptural Afpe<5V,tending tofubvcrt 
 the G off el of the Grace of God -, to dejhoy.the Faith, once 
 .delivered to the Saints^ and generally profefTed by Pro^ef- 
 tants, in thefe and other Parts of the rt formed World ; to 
 pluck up the true Jfo//j, and to pull down thewholeSuper- 
 Jlruffut'e'fifrieReligionofJESiJS \ to fubftitut^Men's moral 
 Attainments in the Room of the Rigbteoufrefs of God^ by 
 Faith in Jefus Chritt.^ Indeed thisDifcourfe I have taken 
 thus uriderConfideration,feems calculated to fuit the falfe 
 Relifh of Deists and Libertines, rather than to edify or gra- 
 tify any truly fober fincere Chriftian. And as one that is 
 not afljamed of the Gofpel of Chrift y I can't but- own my felf 
 greatly afhamed and grieved, that any who bear the Cha- 
 racter of fober Men, and have been trained up in the Prin : 
 ciples of our holy Religion, by their being catechifcd and 
 other Ways inftructed therein, fliou'd notwithftanding be 
 fo ignorant,as not to fee,or fo prejudiced and partial,as not 
 to confefs, the Abfurdity and the blafpbemous Tendency of 
 fuch a Difcourfe, as this of our Author appears in myEyes 
 manifeftly to-be. 
 
 Accordingly my ferious and hearty Wi(h for this Au- 
 thor, and the Abbettors of nis Performances (this & others 
 offered to publick View) is, That God may give them Re- 
 
20 ^VINDICATION*?/ 
 
 fcntance, to the. acknowledgment of the Truth : even that Truth in Doc- 
 trine and Prattle* i am contending for, and labouring to defend, which. 
 is founded on theMind ofGod revealed in \hcSfripturesoffrvth ; there- 
 Fore not dependent on'humanReafonings,much lefs on the crafty Infinu- 
 ations of fuch as lie- in ivait to elective ', WshofeDelufions are always to ba 
 guarded againjt, .whether we Eye them in their Intentioiuor their di- 
 jecl: Tendency .ajidjjieceflary Confequences. And as my^incereAims 
 have been and are r \ truft, to plead for the Truth as it zj in JESUS, and 
 pnly teftify agWnirrlrror, I fhall ftand open to Light from arfy, Who may 
 give me a clearer Undemanding inthofeThings of which I have treat- 
 ejl, and produce better Arguments, fupported by the Scripture. But I 
 .fhall flight the .S.coffs and Invectives -of thofe whofe main Talent and 
 Genius, leads them moftly to banter and ridicule Things facred ani 
 Spiritual, and \vh|ofe Endeavours 'are- to overthrow the pure j R'eiigion of 
 J^sus, as taught and, profeffed in 'thefe Churches of our Lo-kti JESUS 
 CHRIST, by corriupt Tenets, and innvyate^ Methods oF'Conduc^:,deflrucr 
 tive of- our Hoi) Frofeffion and jnoft valuable Privileges, aiid beyond 
 ExprefBon wounding to the Souls of the riling Generation. And 
 lere I may.fubjoin, not unfitly 1 ' or unfeafonably, what the Apoftle 
 ''fjaul writes-K) the Church of CHRIST in T.bf/ah'mca, ( z'Epift. 3. 6, 14.) 
 --AVit- iu cowtnand ycu. Brethren, ' m thf'Nvins ofturLoniJ'tfujCkriJ}, that 
 ye ivitbdrcicuj your ftl^es from every. Brytbfr that ivplkftb diforderly, *vd 
 not after ike Tradition ye received of us.- And if any. Man obey not our 
 Word fy this Epfth, note that McM^jind ba<ve no Company -q-vv/A him, that- 
 iuniayheajhamzd.*. The Application I leave. 
 
 'I fhall conclude jthisEflay with a remarkable PafTage, nor foreign to 
 the Purpofe of theje Remarks; out . of the Reverend arid famous Mr.- 
 ^HEPARD'S Seh.. whicli in the Contents is ililed, " A found 
 
 "-Confutation of that hereucal ^rw"* Tenet, That the Strength of 
 ace is to be got nuher \>y Argument alien, than inward Comwumcaticn 
 *' and Influence^ariring- from llnionvvith Chrift." ThePaiTage -i& thisj 
 *'; As th'e o//imful communicated from Adam the firft unto 
 
 f*. us, without vw#rgumentittifrd$f\>Q the newNature, which is.theSeed, 
 u Foundationj and Plqt. of fill Grace, is djfFufed into us by the fecond 
 " Adam, when we are united to him, \\\^Q\\^ Argumentation ; it is only 
 " by Divine Operation'* And he clofes with this fhort, but compre : 
 henfive Prayer, " The Lord leave not me, nor any Friend I have, ti 
 f< a naked Armfaian Illumination and Perfwaiion,"--- A M E w. 
 
 F I N I S. 
 

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