Scriptures for it that are now urged and by those Fathers but especially by Origen you shall find them answered And by this means it was that the first Fathers were so express in declaring themselves in this matter Philal. Those Gnosticks as ancient as they were are but a slender Credit to that Cause they are found Friends to Theoph. They were as I can largely shew you the most monstrous Hereticks that ever the Christian Church was infested with from its first Plantation to this very day as many other vile ones as there have been And they were as horribly prophane Devils also as ever the Earth bore And the Doctrine of Men's being under an irresistible Fate of being wicked and miserable or good and happy was their great Encouragement so to be as appeareth by their being so concerned for the propagation of it Nor were they so meal-mouthed as to stick at declaring the too natural sequel from it that all good men abominate viz. That God is the Author of sin As also that other which all such must abominate also that understand it viz. That all Vertue and Vice are made so by arbitrary Laws and founded in the Divine Will that is that they are meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imaginary things and nothing in themselves Well Philalethes it is high time to have done with this we are gotten into a large field and scarcely know how to get out of it The truth is I did not think when we entered on this Discourse to be held in it one quarter of this time but one word hath insensibly drawn on another and indeed we may as easily persist in it twice thus long Let us therefore bethink our selves and proceed to what remaineth Philal. I shall only desire first to mind you of a passage I have read in the Life of the most Judicious and Pious Mr Ioseph Mede written by the Learned Dr Worthington and affixed to his Elaborate Works which is this If at at any time as it was said of St Paul at Athens his Spirit was stirred in him it was when he observed some to contend with an unmeasurable confidence and bitter zeal for the Black Doctrine of Absolute Reprobation upon which occasion he could not forbear to tell some of his Friends that it was an Opinion he could never digest being herein much of Dr Jacksons mind that generally the Propugners of such Tenets were men resolved in their Affections of Love and Hatred both of which they exercised constantly and violently and according to their own tempers made a judgment of God and his Decrees Several more passages relating to the same matter you may if you have not already there also read which shew his judgment in this particular as much a Calvinist as he was accounted Theoph. He therein shewed himself to be of his Mother the Church of England's temper who injoyns us in Her 17 Article To receive Gods Promises in such wise as they are generally set forth to us in Holy Scriptures And now let us return to those Sons of Hers that were the occasion of all this Talk And take notice that as in this last so in divers other of those Points about which there hath been so great a Contest and which have raised such Feuds and Animosities betwixt Protestants their moderation is very remarkable For they have not as hath been too general a practice Endeavoured to run as far from their Adversaries as possibly they could but carefully observing what truth may be found in their Opinions and heedfully separating it from what they conceive Erroneous in them they have I say in some more which with too great heat have been Controverted among us steered a middle Course which time will not admit me now to inlarge upon and therefore I will not so much as instance in them Philal. Therefore it is no great wonder that it fares with them as usually it doth with those that endeavour to part a fray that they are beaten on both sides and exclaimed against by the hot men of the several extreams Theoph. But whomsoever they dissent from there are none they can worse brook than the Monopolizers of Truth to a Party or those that make the judgments of such as they most admire the Standards of it Nor will an ipse dixit be admitted by them as a sufficient Argument to prove any Doctrine by if it be understood of any but God himself They not thinking the wisest and best of men or Churches either as priviledged from a possibility of being deceived They therefore look upon it as very unreasonable for any to go about to knock down their Adversaries with humane Authorities and to deprive each other of their liberty to judge for themselves Philal. This is so great a fault that it is not possible any Protestant should be guilty of it and not contradict his own professed Principles For do we not all most highly condemn the Practice of the Roman Church in erecting an infallible Chair for the Judicial deciding of Controversies in Religion and to give men the true sense of Scripture Theoph. And upon the same grounds that all Protestants complain of that Corrupted Church these Persons greatly blame those whose practice is in this particular like to theirs and that while they inveigh against the Pope make Popes of themselves or of the Masters of their several Sects and so intrench as he doth upon God's Authority Philal. But I perceive there are those among our selves that seem by their talk to lay no less weight upon the Judgment of the Church than the Papists themselves do Theoph. But I would gladly hear them speak out and tell us what Church they mean Surely they cannot mean the Church of England for if she be infallible it is more than she knows or believes her self for whoever reads her Articles may swear she renounceth all claim to Infallibility But if she did not how miserably would she be baffled out of her Pretence thereto by her Sons Arguments against the infallibility of the Church of Rome Philal. I suppose they mean the Truly Ancient Catholick and Apostolick Church Theoph. Very good But where shall we look for her Decrees If it be said in the Writings of the Apostles we will cry up the Churches infallibility and believing as she believeth as much as any But then who shall judge of the true sense of those Writings in matters disputable Philal. Surely they say more than so Theoph. Will they say That the Churches Judgment is to be found in the Ancient Fathers But we are like to be but sorrily helped by that means too they differing so much among themselves as 't is well known they do and there being but few things if any besides such as are most plainly revealed wherein they are all unanimous And in such points why may not We also be unanimous and that as well without their help as with it Philal. But there are some that
to Grace or Faith New Obedience never meant 188 xc No Crime to hold Iustification by Works in St. James his sence ibid. xci St. Pauls Language not to be preferred before St. James his 189 The Second Part. 190 i. A more distinct Account of their Opinions ibid. ii Of their Iudgment in Doctrinals 191 iii. In what sence the Church of England imposeth Subscription to the 39 Articles ibid. iv The Lord Primate of Ireland his Testimony ibid. v. What Doctrines they most endeavour to Confute 192 vi Philalethes his Representation of Gods Nature 193 vii Consequences of Opinions not to be charged on all those that hold them 198 viii That they set themselves against the Doctrine of Gods absolute decreeing Mens Sin and Misery 199 ix That those two are not to be separated 200 x. That those Doctrines make their Defenders assert two Wills in God and the one contrary to the other by which means other sad Consequences also follow 202 xi Of opposing Gods Secret to his Revealed Will 206 xii That we must resolve to believe nothing at all if we may believe nothing against which we cannot answer all Objections 210 xiii That the forementioned Doctrine evidently contradicts our natural Notions 213 xiv Which is the safest course in reconciling seemingly contradictory Scriptures 216 xv Theophilus can believe no sence of Scripture that doth evidently contradict self-evident Notions 217 xvi Of that Opinion That whatsoever God doth is therefore good and just because He doth it 218 xvii What is the Motive inducing the good men of that Perswasion to go that way 223 xviii Those Divines middle way between the Calvinists and Remonstrants 228 xix This way proposed by Catharinus at the Council of Trent 231 xx How it comes to pass that this way for some Ages had fewest Friends 232 xxi This Way a great ease to Theophilus his Mind 233 xxii Philalethes no less beholden to it which causeth Theophilus to ask him some Questions 236 xxiii Of Free Will 239 xxiv Of the State of the Heathens 249 xxv That God hath wayes though they may be perfectly unknown to us to clear the Iustice and Goodness of his Dealings with all Mankind 254 xxvi Whether what must be acknowledged to defend that middle Way tends to encourage security c. 256 xxvii That the Doctrine discoursed against doth a world of mischief 257 xxviii The Test by which Theophilus examines Controverted Points 260 xxix Of the great obscurity of St. Paul's Style in many places and the causes of it 261 xxx A Paraphrase upon several Verses of the ninth to the Romans 263 xxxi How God is said to harden sinners 275 xxxii Philalethes offereth another Interpretation of the 19 th and 20 th Verses 284 xxxiii That the most Ancient Fathers were Enemies to absolute Reprobation with its Concomitants 288 xxxiv That the old Gnosticks were great Friends to it 291 xxxv Mr. Joseph Mede's Iudgment concerning this Point 293 xxxvi The Church of England no favourer of it 294 xxxvii The Moderation of those Divines in other Matters of Controversie which Theophilus hath not time to insist upon very remarkable 295 xxxviii None more disliked by them than the Monopolizers of Truth to a Party 296 xxxix Infallibility in the best of Men or Churches denyed by them 297 xl Of the Infallibility of the Church and those Protestants that seem to be sticklers for it 298 xli Of Acquiescing in the four first Occumenical Councils 300 xlii What Respect due to Councils 302 xliii The Church of Englands sence of General Councils 304 xliv The Determinations of our own Church not to be opposed in Matters disputable 305 xlv An Argument that Christ intended us no Infallible Iudge of Controversies 306 xlvi Private Christians promised Infallibility in the same sense that the Church Representative hath the promise of it 307 xlvii Of Disputacity 308 xlviii Of Friendly Disputes ibid. xlix The way to Peace ibid. l. The mischief of contending for an Infallible Iudge 309 li. Forcing others to be of our mind Tyrannical ibid. lii To condemn men for dissenting from us unwarrantable 310 liii Of those Divines Candor towards dissenters from them 313 liv Of Mr. Chillingworth's Book 315 lv Of their Opinion concerning Fundamentals and that they are not forward to give a Catalogue of them 316 lvi The use of the foregoing Principles 317 lvii That those Divines procure to themselves Enemies of divers sorts by their endeavours to propagate those Principles 319 The Third Part. 322 i. Their Iudgment in Matters of Discipline ibid. ii That they prefer Episcopacy to all other Forms of Church Government 323 iii. How much essential to Episcopacy ibid. iv That they unchurch not those Churches that will not admit it though they think it desirable that all would 324 v. Their Opinion of the Power of the Civil Magistrate in Sacred Affairs 325 vi That the Civil Magistrate hath a Power both Legislative and Iudiciary in Ecclesiastical Affairs ibid. vii Their Opinion of the Authority of the Church 327 viii That they believe Magistrates are to be obeyed when they command things inconvenient if lawful 329 ix That they judge it unlawful for the People to take Arms against their Prince c. on any pretence 331 x. That they are for shewing favour to Dissenters out of Conscience 332 xi Whom they conceive are not to be dealt with as men of tender Consciences 333 xii Theophilus presumes that they would be glad if some things that most offend were removed c. 334 xiii Philalethes his Opinion upon the whole Account 336 xiv Why the Bigots of the several Parties are mostly their Enemies 337 xv That it is pity there should be any distinction of Name between Them and the Moderate Men of some Parties 339 xvi What Name they onely desire to be known by 340 xvii That their Temper and Free Principles are of no late standing c. 341 xviii Why the Pharisees could not endure our Saviour ibid. xix When the Temper and Spirit that hath been described began to decay in the Christian World 343 xx The Pope beholden to the Decay thereof for his Power 344 xxi That it is much revived in the Protestant Churches though the Generality are still greatly defective in it 345 xxii If the Invisible Antichrist were once fallen the Visible one would quickly follow ibid. xxiii The Conclusion 346 Theophilus a Lover of God Philalethes a Lover of Truth ERRATA Page 27. line 13 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 165. l. 13. r. Make. p. 289. l. 24. r. 100. A FREE DISCOURSE BETWEEN Two Intimate Friends c. Philalethes MY dearest Theophilus the observation I have for some time made of the great change in your countenance from that spriteful and chearful air I was wont with pleasure there to behold to a melancholy pensiveness and deep dejection hath made me not a little solicitous concerning the cause nor can I but entertain a great suspicion that it is no ordinary
reconciling seemingly contradictory scriptures XV. Theophilus can believe no sence of Scripture that doth contradict self-evident notions XVI Of that opinion That whatsoever God doth is therefore good and just because he doth it XVII What is the Motive inducing the good men of that perswasion to go that way XVIII Those Divines middle way between the Calvinists and Remonstrants XIX This way proposed by Catharinus at the Council of Trent XX. How it came to pass that this way for some Ages had fewest friends XXI This way a great ease to Theophilus his mind XXII Philalethes no less beholden to it which causeth Theophilus to ask him some questions XXIII Of Free-will XXIV Of the state of the Heathens XXV That God hath ways though they may be perfectly unknown to us to clear the justice goodness of his dealings with all mankind XXVI Whether what must be acknowledged to defend that middle way tends to encourage security c. XXVII That the Doctrine discoursed against doth a world of mischief XXVIII The Test by which Theophilus examines controverted points XXIX Of the great obscurity of S. Paul's style in many places and the causes of it XXX A Paraphrase upon several verses in the Ninth to the Romans XXXI How God is said to harden sinners XXXII Philalethes offereth another interpretation of the 19 20 verses XXXIII That the most ancient Fathers were enemies to absolute Reprobation with its concomitants XXXIV That the Old Gnosticks were great Friends to it XXXV Mr Joseph Mede his Iudgment concerning this Point XXXVI The Church of England no favourer of it XXXVII The Moderation of those Divines in other matters of Controversie which Theophilus hath not time to insist upon very remarkable XXXVIII None more disliked by them than the Monopolizers of Truth to a Party XXXIX Infallibility in the best of Men or Churches denyed by them XL. Of the infallibility of the Church and those Protestants that seem to be Sticklers for it XLI Of acquiescing in the Four first Oecumenical Councils XLII What respect is due to Councils XLIII The Church of England's sense of General Councils XLIV The Determinations of our own Church not to be opposed in Matters disputable XLV An Argument that Christ intended us no infallible Iudge of Controversies XLVI Private Christians promised Infallibility in the same sence that the Church Representative hath the promise of it XLVII Of Disputacity XLVIII Of Friendly Disputes XLIX The way to peace L. The mischief of contending for an Infallible Iudge LI. Forcing others to be of â—â—r mind tyrannical LII To condemn men for dissenting from us unwarrantable LIII Of those Divines candour towards dissenters from them LIV. Of Mr. Chilingworth's Book LV. Of their Opinion concerning Fundamentals and that they are not forward to give a catalogue of them LVI The use of the foregoing Principles LVII That those Divines procure to themselves Enemies of divers sorts by their endeavours to propagate those Principles I. Their judgment in matters of Discipline II. That they prefer Episcopacy to all other Forms of Church Government III. How much essential to Episcopacy IV. That they unchurch not those Churches that will not admit it though they think it desirable that all would V. Their Opinion of the power of the civil Magistrate in Sacred Affairs VI. That the Civil Magistrate hath a power both Legislative and Iudiciary in Ecclesiastical Affairs VII Their Opinion of the Authority of the Church VIII That they believe Magistrates are to be obeyed when they command things inconvenient if lawful * IX That they judge it unlawful for the people to take Arms against their Prince on any pretence X. That they are for shewing favour to Dissenters out of Conscience XI Whom they conceive are not to be dealt with as men of tender Consciences XII Theophilus presumes that they would be glad if some things that most offend were removed XIII Philalethes his Opinion upon the whole account XIV Why the Bigots of the several Parties are mostly their Enemies XV. That it is pity there should be any distinction of name between them and the moderate men of some parties XVI What Name they only desire to be known by XVII That their temper and free Principles are of no late standing c. XVIII Why the Pharisees could not endure our Saviour XIX When the temper and spirit that have been described began to decay in the Christian World XX. The Pope beholden to the decay thereof for his Power XXI That it is much revived in the Protestant Churches though the generality are still greatly defective in it * XXII If the invisible Antichrist were once fallen the visible one would quickly follow it XXIII The Conclusion
cry up the Four first Oecumenical Councils as our great Standard and assert that their Determinations ought to be by all acquiesced in Theoph. But there are few Controverted Points determined by them what then shall we do as to all other But besides what assurance have we that those Councils ascribed Infallibility to themselves But suppose they did must we believe them infallible upon their own bare word If any will assert so they must prove it except we are bound to believe them as infallible as those Councils and if they undertake to prove this who shall judge whether they do it well or no They must say every man 's own reason or hold their peace and if so then all is at last to be thereinto resolved Nor is it any mens saying that General Councils are infallible that will cause considerative men one jot the sooner to embrace their Decrees unless their understandings be first convinced by a proof of it If any will say that those Councils proved themselves or shall for them go about to prove that they were infallible the same Question recurrs who shall judge whether this be done convincingly And so the matter comes again to the same Issue Philal. But you do not contemn the Authority of those Councils Theoph. I am so far from it that I have a great Veneration both for the Ancient Fathers and all General Councils that have been impartially Called and whose members have been under no restraint but were freely permitted to speak their minds and give their Suffrages but I must tell you that such have been at most very rarely known Yet I will not ascribe more to such neither than I have good reason for much less will I believe them infallible against plain reasons too many to be now given If I could think any so I should be most inclined to believe it of the Great Jewish Sanhedrin because the Jews were expresly Commanded to stand to their Determinations but he that will say that Council could not err must renounce his Christianity and believe that it justly Condemn'd our Saviour Philal. What is the Veneration then that you say you have for those Councils Theoph. I say that we ought rather to suspect our own private Judgments than without very apparent reason to conclude their Determinations false And moreover that it is our duty in order to the preserving of the Churches peace not publickly to oppose them whatsoever opinion we have of them For supposing them obnoxious to errour yet I will grant them to have the Authority of Courts of Appeal and that their Power is so great as to bind men to outward submission when their errours are not so weighty as to preponderate the Churches peace But though we ought for peace-sake to submit to them in all things that are not contrary to the great Essentials of our Faith yet as I said there is no warrant for our being obliged to assent to their Decrees quatenus so as infallibly true But for all this saying neither I nor those friends of ours who are all I believe of the same Judgment in this point do no less value all General Councils then doth our Mother the Church of England as appears by what she saith of them in her 21 Article whose words are these General Councils may not be gathered together without the Commandment and Will of Princes And when they be gathered together forasmuch as they be an Assembly of men whereof all be not governed with the Spirit and Word of God they may erre and sometime have erred even in things pertaining unto God Wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they are taken out of Holy Scripture And it will not be amiss to mind you also that in her 19 Article she declares not onely that the Church of Rome but also that those of Ierusalem Alexandria and Antioch have actually erred By these Citations you will easily guess who are most of the Church of England's Judgment in this Point whether we or those Persons whose talk we but now took notice of and which occasioned this Discourse And the like to what was said of General Councils we also most heartily acknowledge concerning our own particular Church viz. That we are bound by no means to oppose the Determinations of her Governours and Representatives in disputable Matters nor do they as hath been shewn require our internal Assent to their Articles but enjoyn our submission to them as to an Instrument of Peace onely And what wise and good man can think though he should suppose them not only subject to error but likewise to have actually erred in some of them that Contention about them can by any means make amends for the loss of the Churches Peace Philal. It is too apparent that those which contend for an Infallible Judg of Controversies in Religion are like to do no service towards the ending of them but indeed so much disservice as to encrease them Seeing there is nothing more hard to prove than that there is any such Judge and if there be where he is to be found And in the determining of this Controversie the Reason of every mans own mind must be appealed to except there be another Judge to resolve us concerning that Judge and again another to satisfie us concerning him and so we shall never have done And I look upon this as a most certain Argument that our Saviour never intended us any other besides our own Reason assisted with his Blessing for if he had he would no doubt have been so plainly deciphered as that there should be no dispute about him much less would that which was ordained for the Churches Peace be an unavoidable occasion of Contention Theoph. For my part I see no need of any other Judge for the Rule of our Faith the Scripture is in all Essential Points so plain that we can not reasonably desire to have it plainer And moreover in such Points every private honest Christian hath a promise of Infallibility in the same sence that the Church Representative hath If any man will do his Will saith our Saviour he shall know of the Doctrine whether it be of God John 7. 17. If ye continue in my Words then are ye my Disciples indeed and ye shall know the Truth Joh. 8. 31 32. several other promises there are to the same purpose I grant the Church cannot err in Fundamentals while she continues so for should she she would ipso facto cease so to be and therefore the same is to be asserted also concerning every particular Member of it And as for Circumstantials why may not men dispute about them and maintain peace and love notwithstanding What is there in not thinking just alike in doubtful Matters that should make people so much as angry with each other I like not I confess a Disputatious wrangling and
they are condemned by some who without any reason take themselves to be the only Sons of the Church as false Friends to her And that as by acknowledging no more they anger that extream so by granting so much they no less displease the other But to proceed These persons are not more for obedience to all lawful Commands of Authority than desirous that Mercy and Indulgence should be shewn towards those whose Consciences will not permit them to comply with the Will of their Governours in some things disputable Philal. But do they not conceive it to be most unfit that Seditious Practices should pass unpunisht Theoph. Yes that they do And do believe that those Dissenters from the establisht way of Religion ought not to be esteemed or dealt with as men of tender Consciences who are not quiet and peaceable modest and charitable in their behaviour towards those that are not of their Way and Mind And that think it not enough not to obey but they must needs be likewise confronting Authority and refuse to yeeld Obedience in those things against the lawfulness of which there can be no pretence that carrieth any shew of Reason Philal. I suppose they cannot but look upon it as extreamly desirable that if our Governours shall see it good the tearms of Communion with the Church of England and likewise of exercising the Ministerial Function therein may be so inlarged as to take in all that are of any Reason Sobriety and Moderation Theoph. I wonder that all wise men should not it being so very plain a case that this would tend exceedingly to the Churches security and the strengthening of her hands against unreasonable ill-minded and wild-headed men of divers sorts who would rejoyce in nothing more than in her utter Ruine and are ready to catch at all advantages to effect it And for that end I presume they would be very glad if our Church Doors were set wider open I mean if some things that most offend were taken out of the way and that no such weight may be laid on any little things as that they should be insisted on to the endangering those of an higher nature and hazarding the Churches prosperity and peace And particularly that there might be no Expressions in our Forms of Prayer that contain disputable uncertain Doctrines and so give occasion to those that are dissatisfied concerning the truth of them to refuse to joyn with us in those Forms And in a word that there might be nothing in our Ecclesiastical Constitution that may give any plausible pretence for Separation or Non-conformity This I say they cannot I am perswaded but heartily desire but with submission to the wisdom of their Governors And now Philalethes I have performed my promise of giving you an impartial Representation of those our Friends and I pray tell me your thoughts in a few words upon the whole matter Philal. From the account you have I thank you given me I cannot but confidently conclude that were many more tongues let loose against them than there are there would need no other Solution of the Phoenomenon than that of the Philosopher A wise man is the greatest Prodigy And I believe them the only sort of men that are in any likely-hood of or qualified for the repairing of our present dangerous Breaches and curing our very ill presaging Animosities Theoph. For my part I must profess to you that I could scarcely perswade my self once to hope that there may be any prevention of our utter Confusion but that it hath pleased the Divine Providence to raise up among us so considerable a number of such good spirited and generously minded Persons the thoughts whereof are my best Antidote against Despondence Philal. That they chiefly design the propagation of Truth and true Goodness and not any private selfish interest from what hath been said I have cause to conclude For the Practices and Principles that distinguish them from other men have never yet in any times been the way to raise any but the contrary Theoph. 'T is certain they have not And the great reason why the Bigots of our several Parties do chiefly set themselves against them must needs be because they are aware that of all their other Adversaries there are none that do them so much disservice as do these by shewing that those things they raise such a dust about and make such a hideous stir and noise signifie nothing what ere they pretend to the promoting of true Religion the advancement of Christ's Kingdom and the real and true welfare of his Church but are available only to the carrying on of such little narrow and low designs as the making strengthning of Sects and Parties and gaining to themselves Greatness and Popularity Those high and hot Gentlemen know very well that if these persons Principles should once get good footing among the People they must either grow more cool in those matters that do most exercise their Zeal or there will be little for them to do Philal. The truth is those men trouble themselves most about matters which as an excellent Person saith are neither Religion nor the Body of Religion nor scarcely the Garment of the Body of Religion but are rather the Fringes of the Garment of the Body of Religion They are Things or rather Circumstances and manners of things wherein the Soul and Spirit are not at all concerned Theoph. But yet as great an Antipathy as those kind of men profess against these Persons I observe there are Prudent and Moderate Men in some of the Parties that have a reverend esteem of them and look upon them as men very valuable Which Sober Persons are no less honoured and loved by them also between whom the difference in Opinion is so inconsiderable that it is pity there should be any distinction of Names between them Philal. And if the generality of each of our Parties were as true to the Cause of Christ Jesus and so self-denying as to prefer his Interest before their own I question not but that they and their Principles would find incomparably more Friends among them than they do now Enemies Theoph. But whereas I now spake of the distinction of Names I must desire you to take notice that if others were not better at Coining them than these our Friends are they would be known by no other than the good old Antiochian one viz. Christians or if they must have one that is more discriminating Obedient Sons of the Church of England Philal. To which Church I cannot better express the sincerity of my affection than by wishing that all those who are ambitious of being accounted her most genuine Off-spring were of the Temper and Principles of these here Children if they were I doubt not but that her Circumstances would be far less sad than now they are Theoph. Nay it is not at all then improbable but that in due time her condition as seemingly desperate
the Latin Tongue I think it great pitty that it should be kept lockt up in our own Language But to proceed as that Gentleman was not so these also we are speaking of are not at all forward to give a Catalogue of Fundamentals but instead thereof content themselves to tell their Hearers that it is sufficient for any mans Salvation that he assent to the truth of the Holy Scriptures that he carefully endeavour to understand their true meaning so far as concerns his own duty and to order his life accordingly And that he whose Conscience tells him upon an impartial inquiry into himself that he doth thus need not fear that he erreth damnably But into the number of the Doctrines they account Fundamentals they will by no means admit any that are not plainly revealed as hath been already intimated with the reason why And for the same reason they doubt not but that according to mens various Capacities means of knowledge and such like the same points of Faith may be to some fundamental and to others not I mean may be necessary to be known and explicitely believed by some but not so by others which was likewise before in effect said Philal. Well Theophilus you have imparted to me I thank you very excellent Principles Without doubt they would be greatly effectual to the cementing of our present differences and healing our lamentable wide Breaches if they were generally entertained by Christians and improved What a brave World should we have would we but all practise upon such Principles This would be the way to unite those in Affection that differ in Opinion Theoph. And this would be the way too to make far fewer differences in Opinion For then would not men be superstitiously fearful of impartially examining those Doctrines the truth of which they now think it a sin so much as to call in question And by this means taking all those they have been instructed in for granted there is little hope of ever undeceiving them These Principles being well digested will likewise mightily quiet mens minds and cure them of all tormenting fears of their being out of the true way to Blessedness while they are not conscious to themselves of living in the allowance of any known sin or neglect of any such duty that they seek Truth impartially and adopt not any Opinion in order to the gratifying of any corrupt affection Philal. They will certainly unshakle and disintangle mens minds and give them their due liberty they will enlarge and widen their Souls and make them in an excellent and most commendable sence men of Latitude Theoph. You make me smile at that conceit But yet Philalethes as excellent and very useful as they are and must needs appear to be to any one that will give himself leave to consider them those Friends of ours by their endeavours to propagate them have procured to themselves enemies of divers sorts Their thus doing vexeth to the heart all peremptory and magisterial Dictators of whatsoever Party they be This whets the Tongues of those against them whose great ambition it is to lead of those no less that take as great pleasure in being led and in following blind-fold either some particular men or certain Church Philal. Concerning these latter it may be said as Tacitus doth of some that they are Natiad Servitutem Born to be Slaves and think bondage a great blessing For otherwise how could they be so highly displeased with the charity of those that would set them free I presume Theophilus that it might be upon this account that so much Choler discovered it self in a Reverend Doctor whose years alone it might be thought should have taught him much more discretion and provoked the angry man not very long since to shoot from the Pulpit most dreadful Thunderbolts against these Divines in a Learned Auditory Theoph. There are those that suspect that 't was envy chiefly that put him upon taking so much vain pains to render them odious to Gentlemen too wise to do other than pity him for his labour he finding himself as great as he thinks his own deserts less regarded than some of those vile persons Moreover Philalethes thence it is that some who have more Zeal than Discretion and I wish I had not cause to say more Passion and Pride than either do inveigh against them as those that are so far from true Sons of the Church that they are her Enemies and undermine her and more dangerous people than the worst of Sects And thence it is that others too who are of the same temper though of a contrary Faction joyn with these in accusing them as men luke-warm in the Cause of God and unconcerned for the Orthodox Religion nay such as are so far from contending earnestly for the Faith once given to the Saints that they expose it and endanger the loss of it Philal. I think in my Conscience they take the only course to preserve it But it seems those men take it for granted in the mean time that those Opinions they are pleased to call theirs must needs be of no less account with God than with themselves and that those they think good to brand with the black mark of Fundamental Heresies cannot be otherwise and that there can be no effectual confuting of them but when the Persons that hold them are cursed with Bell Book and Candle and have the severest and most dismal of Sentences past upon them Part III Theoph. You may be sure of it But is it not time think you Philalethes to acquaint you with those Divines Judgment in Matters of Discipline Philal. Yes if you think so Theoph. Come on then This following be you assured is a true account thereof Namely That to all Forms of Ecclesiastical Government they greatly prefer that of Episcopacy because it is apparent that so much as is essential to that Government did universally take place in the Church presently after the Apostles times and therefore it is very probable that it was also in their dayes It being hardly conceivable that so great an alteration as that of Presbyterian or Congregational to Episcopal Government could in a little time have prevailed over all the World and have continued for so many Ages together if it had been otherwise Philal. How much do they or you conceive to be Essential to Episcopacy and therefore agreeable to the Primitive Pattern Theoph. Mr. Chillingworth shall answer you that Question If we abstract saith he from Episcopal Government all Accidentals and consider onely what is essential and necessary to it We shall find in it no more than this An appointment of one man of eminent Sanctity and Sufficiency to have the care of all the Churches within a certain Precinct or Diocess and furnishing him with Authority not Absolute or Arbitrary but regulated and bounded by Laws and moderated by joyning to him a convenient number of Assistants to the intent that all the
Churches under him may be provided of good and able Pastors and that both of Pastors and People conformity to Laws and performance of their duties may be required under Penalties not left to discretion but by Law appointed Philal. By the account you have given me of those Divines I am confident they do not unchurch those Churches that will not admit of this Government as highly as they themselves approve of it Theoph. If they should they would be very inconsistent with their own Principles But let me tell you they cannot but look upon it as very desirable that those few Churches that refuse it would receive it upon more accounts than that of its great Antiquity I need not tell you that they moreover believe the Civil Magistrate to have a Power both Legislative and Judiciary as well in Sacred as in Civil Affairs Philal. But this will not be admitted by many Protestants any more than by the Papists themselves Theoph. I know it will not and that some very fiercely talk against it where they think they may do it safely but they bewray too much ignorance in so doing For as the Learned Author of the Ancient Liberty of the Britannick Church hath shewn as Fathers of Families were at first both Princes and Priests and as by the encrease of Families and their enlargement into Cities and Communities the Oeconomick Authority at length became Politick So it is apparant that in the first Institution of Priesthood Moses took away no part of the Supream Jurisdiction from the Politick Authority for he as King of Iesurun was constituted by God himself the Keeper as well of both Trumpets as Tables And as Moses not Aaron delivered the Ceremonial Law so long after Moses King David instituted the Courses of Priests and Solomon thrust out Abiathar the High Priest And when Christ inaugurated his Apostles he furnisht them with great powers of his own such as the Administration of Sacraments and the power of the Keys but all that he bestowed on them he did it Cumulatively and nought at all Privitively for he detracted nothing from the Authority of the Civil Power nor gave any Commandment that Kings because Christians should have their Jurisdiction abated But you may find this Subject excellently and more fully handled in the former part of the Discourse of Ecclesiastical Polity lately publisht Philal. Seeing Theophilus those Divines are of those good Subjects that heartily acknowledge the Kings Majesty to be Supream Governour in these his Dominions in all Causes as well Ecclesiastical as Civil they must needs likewise believe that the Church Government He hath Constituted may not without the guilt of Rebellion be violently opposed or of Sedition be in any kind affronted by any of his Subjects Theoph. You may be assured of it Philalethes of any as well as them that are not next door to Mad-men And these our Friends acknowledge also that it is in the power of the Governours of the Church to Compose Forms of Prayer to be used in Publick and such Rites as they in their Wisdom shall conceive most proper for the decent orderly and Reverend Solemnizing of Divine Worship And that it is the duty of all under their Authority to Submit to the use of such Forms supposing the matter of them be agreeable to the Holy Scriptures and that they are directed onely and immediately to God in the Name of Christ and that they ought to conform to those Rites so long as they are of an indifferent nature and not imposed as necessary in themselves or essential parts of Worship or to recommend the Worshippers to God and make their Service accepted or to convey Grace or as laying an Antecedent Bond upon the Judgment as well as on the Practice but only as things alterable and in their own nature indifferent And such they conceive the Forms of Prayer now enjoyned to be and the other Rites of our Church and to be no otherwise than as such imposed Philal. But do they not likewise hold that Governors are obliged not only to make choice of such Rites as are in their own nature indifferent and to impose them as such but also to beware how they enjoyn any that they are not on good grounds assured are for Edification Theoph. This is out of doubt And I presume they also believe that no Rites may be enjoyned that are known to be but by accident and the infirmity of the people generally inconvenient But yet though Governors should miscarry in the discharge of their duty they question not but that the people are bound to obey them while they command nothing but what is lawful though it should be inconvenient Philal. That Command of the Apostle Obey them that have the Rule over you in the Lord hath no such limitation as this annexed When they command things convenient We are also required to submit to every Ordinance of Man for the Lords sake Whether it be to the King as Supream or unto Governors as those that are sent by him Theoph. Nor ought that limitation to be implyed in these or the like Precepts For that though those that are under Authority ought to judge for themselves what is lawful yet it is most unreasonable that the judgment of what is convenient should not be left to their Governors Philal. Nothing is more apparent than that if the people should have this liberty it would tend to the invalidating of all Laws and utter subversion of Government Theoph. That 's certain Therefore these Divines though they could heartily wish that nothing may be injoyned in the Worship of God among us but what considering the very outward Circumstances we are in may be as expedient as lawful yet they esteem it as unquestionably true that the people ought to obey even in those things that the Magistrate should not command And that a certain duty and such is Obedience to Authority may not be forborn upon uncertain Conjectures or any miscarriage in those to whom they owe it The mischiefs of contending with Governors about supposed inconvenient things being incomparably greater than any that can follow upon obedience in such things Philal. By what you have said I easily guess what Opinion they have of that conceit that hath of late years been broached and practised upon viz. That when the Supream Magistrate refuseth to reform what is amiss in Church or State the Subjects ought to take that work into their own hands Theoph. Do you only guess at it You may be most certain that they judge no Fancy more wild and mad nor of more pernicious Consequence And know also that they profess unfeignedly to believe as well as subscribe to it that it is unlawful for the people to take up Arms against their Prince or those commissionated by Him upon any pretence whatsoever I need not now inform you Philalethes whom by their forementioned Moderation they greatly offend You know that also upon that account