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
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
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
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