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
any man in his wits therefore doubt whether or no there be any such thing The Argument that is brought for the infinite divisibility of matter hath hitherto puzzled the most acute Philosophers and so it is like to do to the worlds end but yet I cannot imagine that any one doth notwithstanding really believe it And from thence all bodies may be proved to be of a like bigness and that a Mountain is as small as an Ant-heap and an Ant as big as either And this with so great a shew of reason as I must acknowledge I cannot answer but ought I therefore to suspect whether this be not true So there are some Metaphysical Niceties that may seem to make the Opinion and those it is founded on probable which we last expressed our selvs against but what of that All we ought thence to infer is no more than this That Man is a weak shallow creature Philal. But our Adversaries will say Then you may believe their doctrine for all the strong Objections you think you can make against it and answer them all with an Oh the depth Theoph. But what saith S. Austin Because we cannot understand things that are difficult shall we therefore deny those that are plain Philal. I wish that good Father had always born in his minde that Saying Theoph. I wish so too But to our business That doctrine doth as evidently contradict the natural notions God hath imprinted in the original constitution of humane souls as can be at least to me it seems so to do and so doth it to thousands of others that are neither Fools nor Mad-men and I must adde that I cannot question but it would to all that will be but perswaded freely to consult those innate notions And besides it is expresly against the whole strain of Scripture from Genesis to the Revelation Philal. But you know that there are divers Scriptures that seem to make for Gods absolute decreeing mens damnation and their sins too which are much urged Theoph. Truly Philalethes if our Translators had been pleased they might with the alteration of but one little particle for another of the same signification have prevented the taking almost any arguments out of Scripture to prove Gods decreeing mens sins any otherwise than barely to permit them I mean if they had put will in a multitude of places where mens sins are foretold in stead of shall The shalls make those places look as if they contained declarations of Decrees whenas wills would have made it at first sight to appear that they contain onely predictions and expressions of Gods foreknowledge that men would commit such and such sins not of his will and purpose that they should I heartily wish that Authority would please to command the Printers to make that little alteration in their future Impressions of the Bible You may smile at this as an odde Fancie but I assure you I am upon good grounds confident that it would be to very good purpose so to do Philal. No Wise-man or Scholar will fetch an argument from such a trifle to prove that or any other opinion Theoph. What of that the generality of people are neither Scholars nor yet wise and I have great cause to suspect that the vulgar sort have that wretched doctrine insensibly instilled into them by the frequent reading and hearing such passages as these viz. In the later days perillous times shall come men shall be lovers of themselvs covetous proud c. There shall be false teachers who shall privily bring in damnable heresies c. And many shall follow their pernicious ways c. And there are innumerable passages of this nature But then Philalethes whatever Scriptures are brought to prove either the one or the other doctrine by it must needs be acknowledged that they are but very few in comparison of those that most evidently say I but all will confess do seemingly contradict them And which is the safest course think you in reconciling seemingly-contrary places to each other To interpret a multitude of plain Scriptures by a few difficult ones or a few difficult ones by a multitude of plain ones Philal. The later without all doubt But it will be said that the Scriptures that make for those Doctrines are as plain as those that make against them though as to their number there is no comparison betwixt them Theoph. But I say they are more difficult in that their most obvious sence doth as none can deny at least seemingly contradict the natural notions of our souls which the plainest sence of the other no less gratifie But however is it not much the better way to understand a few Scriptures in their less obvious sence to reconcile them to the most obvious sence of a multitude of others than to understand a multitude of Scriptures in their least obvious sence to reconcile them to the most obvious of in comparison with them extremely few Philal. I have since I suffered my self to think at all freely been of your minde and concluded that the Scriptures produced on the other side must necessarily be taken in another sence than that they fix upon except we will make them contradict the greatest part of the Bible besides And those that endeavour to reconcile all other to those Scriptures make the Bible an extremely more difficult Book than I am verily perswaded God hath made it Theoph. For my part I can believe no sence of any Scripture true that plainly contradicts the self-evident notions of Good and Evil that God hath put into my soul and were born with me For as hath been shew'd I could have no reason to believe the Scriptures to be Gods word no nor yet any thing I am sure God himself saith to be infallibly true were it not for those notions And can't you remember that 't was proved also that the goodness of the Doctrine delivered is necessary to convince us that it is of God Mankinde hath a natural sense of Moral good and evil Philal. But those of the other Perswasion say That whatsoever God doth is just and good because he doth it I am sure many of them at least will Theoph. There is no other way to defend their doctrine but to prove that But do not those in so saying plainly make nothing in it self to be just or unjust good or evil And so in calling God a just God say just nothing of him pardon the Quibble I designed it not that is no more than this that he wills what he wills and I wonder who does not Thus you see they are forced to make good and evil to depend upon arbitrary will and so make the Holy God a meer Wilful Being and his nature perfectly indifferent to any thing And thence it follows that it is consistent enough with the Divine nature to forbid all that which by being commanded is now called Holiness and by that means make it wickedness and to command all that which by
yet he is not like to apologize for it till thou canst convince him that the neglect of Formalities and curious exactness of any kind in Discourses between Friends is blame worthy Nor yet will he plead excuse for the plainness of his Style till he hath reason to believe that the Vulgar whose benefit is here principally intended are capable of understanding higher Language I shall detain thee no longer than till I have told thee that he saith may this trifle be instrumental to beget in but any one a more free ingenuous and amicable Temper he shall not think he hath cause to repent his permitting it to be exposed to publick Censure The Contents The First Part Page 1. I. THE entrance into the Discourse Ibid. ii The hateful Character given by some to certain Friends of Theophilus and Philalethes 7 iii. An Argument of their being greatly abused in that Character 12 iv That Character due to the Broachers of Hobbian Doctrine 13 v. But that Doctrine by none better confuted than by these men 14 vi That Preaching some of their Adversaries Doctrines might render them too well deserving that Character in the Iudgment of over-critical Persons ibid. vii Another Argument that they are abused 18 viii Theophilus undertaketh impartially to Represent them 20 ix Of their Practises 22 x. Of their Conformity to the Ecclesiastical Laws 23 xi The unreasonableness of Censuring Men upon the account of their Conformity 24 xii Of their Conversation 37 xiii Of their Preaching 40 xiv Of their Preaching the Reasonableness of the Christian Precepts 42 xv Of the Use of Reason in Matters of Religion ibid. xvi 1 Cor. 2. 14. considered 43 xvii One advantage that is gotten by demonstrating the Reasonableness of Christian Duties 49 xviii The consideration of the goodness of the Doctrine of the Gospel necessary to accompany that of Miracles to prove its Divine Authority ibid. xix Of the Testimony of the Spirit to the Truth of Scripture 54 xx Theophilus his Opinion concerning the inward Testimony of the Spirit 56 xxi The believing of Divine Things a Divine Faith whatever the Motives thereunto are 58 xxii Of Moral Certainty 61 xxiii Of the Scripture bearing Testimony to it self 64 xxiv A second Advantage gotten by demonstrating the Reasonableness of the Precepts of the Gospel 66 xxv In what sence the Precepts of the Gospel are highly reasonable 69 xxvi A Description of Reason 70 xxvii The first Proposition shewing in what sence the Precepts of the Gospel are reasonable with a brief Demonstration that they are so 71 xxviii The Design of the Christian Religion 72 xxix The Second Proposition ibid. xxx A more particular demonstration of the Reasonableness of the Gospel Precepts 75 xxxi Almost all the Duties injoyned in the Gospel commended by Heathens 80 xxxii Those vindicated from making the Gospel but a little better than a meer Natural Religion that assert that Reason alone is able to prompt to us most of the Duties therein injoyned 86 xxxiii Wherein the Gospel excelleth all other Religions 88 xxxiv To say that what the Gospel requireth is most suteable to Reason is highly to commend it c. 91 xxxv Of their Preaching the Reasonableness of the Points of meer belief 93 xxxvi All the Points of meer belief to be consistent with Reason sometimes proved by them 94 xxxvii That they do not endeavour to level all such Points with mens Capacities 95 xxxviii That they acknowledge incomprehensible Mysteries in the Christian Religion ibid. xxxix That they prove the Consistency of such Points with Reason as they are delivered in the Scripture only 97 xl That they assert many Speculative Points to be also suteable to the Dictates of Reason ibid. xli An Argument drawn from Notions of the Heathens to prove the most weighty Points of Faith suteable to the Dictates of Reason 98 xlii Of their Style in Preaching 104 xliii Of their making Doctrines intelligible 105 xliv A sort of men that are Obscurers of the Gospel ibid. xlv Another sort of such 106 xlvi Of the Perspicuity of Scripture 108 xlvii Their Opinion of powerful Preaching 112 xlviii Of Carnal and Spiritual Reason 113 xlix A farther account of their Preaching 114 l. Of their being accused of Preaching up only a Moral Righteousness 117 li. In what sence they do not so and in what sence they do ibid. 118 lii No difference betwixt Evangelical Righteousness and that which is the best sence Moral 119 liii To work in us such a Moral Righteousness the Design of the Gospel 120 liv A Righteousness in no sence Moral a Contradiction 124 lv Of Imputative Righteousness and in what sence they believe and Preach it 126 lvi Their notion of Christ's imputed Righteousnesse ibid. lvii A false notion of it 128 lviii The first Mistake in that Notion 129 lix The second Mistake ibid. lx A false definition of Faith they Confute in their Preaching 130 lxi Christ's imputed Righteousnesse no Scripture Phrase 133 lxii Some Verses in the fourth to the Romans considered ibid. lxiii St. James 2. 23. considered 135 lxiv. Philippians 3. 9. considered 137 lxv As high a favour to be dealt with as if we were perfectly Righteous as to be so esteemed 139 lxvi The dangerous consequence of the Antinomian Doctrine about Imputed Righteousness 141 lxvii The Antinomians Opinion of Sin 143 lxviii Theophilus his Charity for some Antinomians 146 lxix A Defective Definition of Faith that those Divines Preach against and the ill consequence of it 148 lxx A full Definition of Faith ill applyed to the business of Iustifying 154 lxxi A full and plain Definition of Faith used by those Preachers 157 lxxii Of that Doctrine of those Preachers that Faith justifyeth as it implyeth Obedience 159 lxxiii An Argument to prove that Faith justifieth as it receiveth Christ quà Lord as well as quà Saviour 160 lxxiv. The Act of receiving Christ quà Lord to go before that of receiving him quà Priest 161 lxxv How Faith is distinguished from Repentance and other vertues in the business of Iustification 162 lxxvi Why Iustification is mostly ascribed to Faith 164 lxxvii Two Acceptations of the Word Faith ibid. lxxviii The vertue of Faith variously expressed in Scripture ibid. lxxix How Faith justifieth 165 lxxx The Covenant of Grace conditional 167 lxxxi Hebrews 8. 10. considered 168 lxxxii Men not without all power to cooperate with with God's Grace in their Conversion 174 lxxxiii A middle way to be taken in giving account of Mens Conversion 175 lxxxiv Faith the Condition of the New Covenant ibid. lxxxv Of their being accused for the foregoing Doctrine as holding Iustification by Works and Enemies to God's Grace 176 lxxxvi A Digression concerning censuring men upon the account of their Opinions ibid. lxxxvii A vindication of the foregoing account of Faith justifying from being opposite to free Grace 180 lxxxviii A vindication of that Doctrine from asserting Iustification by Works in St. Paul's sence 186 lxxxix By Works when opposed
Nay how then could he marvail as we read he did at their unbelief Philal. But they will tell you that to assent to the truth of the Scriptures from the forementioned motives is no divine Faith Theoph. But I dare tell them that the believing of Divine things is a divine Faith let the motives inducing thereunto be what they will and that it is no unusual thing for the Act to receive its denomination from its Object But with a divine Faith in their sense also we no less than they believe what is contained in the Scriptures true viz. because God that cannot lye hath reveled it but that he hath indeed reveled it the Miracles as was said whereby this is confirmed and the goodness of the Doctrine to which I may adde also the completion of Prophecies as being of no less consideration than the Miracles do assure us And again that such Miracles as are recorded were really wrought for the confirmation of the Gospel and likewise that the Doctrine contained in our Books is that Gospel that was confirmed by them we may be convinced by as undeniable Arguments as any matters of fact men have not seen with their own eyes can be proved by and so undeniable that he must needs be a most unreasonable person that requires better Nay he must resolve if he will be consistent with himself to believe nothing he hath not himself seen I will adde too that whoever he be that is dissatisfied as to this matter he doth undoubtedly believe hundreds of things and thinks he should be unwise in questioning them that have not the quarter part of the evidence that this hath nay I may say not the twentieth part If they please Philalethes to call it a humane faith to believe matters of fact upon the account of Tradition I will not contend with them but tell them plainly that I like it never a jot the worse for being so nor can I understand how any wise man should But yet take notice too that such a degree of faith concerning these matters of fact also as hath a powerful operation upon our lives and souls is imputed by us no less than by them to the grace of God and his Holy Spirit though not as operating in us in an immediate manner as I said ordinarily but in making the means effectual and I hope they will acknowledge this in the best of senses a Divine faith Philal. But they say that onely a moral certainty can result from the evidence that is in the most uninterrupted and universal Tradition and therefore how closely soever you tell us the Spirit of God applieth that evidence this way of yours tends to make men no better than morally certain of the truth of our Religion Theoph. What a fault that is â— our certainty thereof may be perfectly undoubted as moral as it is And I fear not to declare that I do not desire to be more undoubtedly assured that there were such persons as our Saviour and his Apostles that they performed such works and preached such Doctrines as we have on Record and that the Books we call Canonical were written by those whose names they bear than I have cause to be and am that there were such great Conquerors as Alexander and Iulius Caesar which yet lived before our Saviour or that those which pass for Tully's Orations were really for the substance of them at least his which yet are elder than the Gospel but for all that my certainty of these things can be no more than moral yet I do notwithstanding no more doubt of them than I do of those things that are plainly objected to my Senses for I do not at all doubt of them and I should be laugh'd at as an arrant fool if I did but should I deny them I should be thought a mad-man by all wise people And yet let me tell you that we have from Tradition a greater certainty in some respect of most of those particulars than we have of these for it hath been the interest of many that those should be false but so hath it not been of any that these should be so But the greatest enemies of the Christian Religion have not so much as attempted to disprove those nay have taken all for granted except one or two Miracles Philal. I have but a Moral assurance that there is such a City as Rome or Venice or that there were such persons as Queen Elizabeth and King Iames yet I should be a Brute did I more question whether there are such Cities or were such persons than I do whether there be such a place as London or Bristol where I have several times been or whether there are such men as Theophilus and Philalethes Theoph. To be sure so you would Well I wish that those men would shew us a more certain way of conviction concerning this matter of weightiest importance and then see whether we would not with great thanks leave ours for it But I fear me in stead of so doing should we give up our selves to their conduct they would most sadly bewilder us and in stead of setled and unshaken believers make mere Scepticks of us or what is worse Philal. There are others Theophilus that say that the Scripture is sufficiently able to convince men of its Divine authority by the witness it can give to it self or to use their own Metaphorical expression by the resplendency of its own light So that he doth enough in order to his believing it to be Gods Word that doth but acquaint himself with the contents thereof which I think follows from that opinion Theoph. If these understand what they say there is no difference betwixt them and us for the Miracles and Goodness of the Doctrine we prove the Scriptures Authority by we fetch onely out of the Scriptures themselves And therefore supposing we believe the matters of fact therein written we say as they do that we need no Argument to prove them Divine but what is therein included But if their meaning be as by their manner of expressing themselvs one would think it should that there is such a light in Scripture as immediately operates upon mens mindes as proper light doth on the Optick nerves there can be nothing said more inconsiderately For mens understandings cannot discern the truth of things by immediate intuition but onely in a discursive manner that is by such reasons and arguments as perswade to assent And besides if that be true not onely what you concluded from thence is so also viz. that 't is enough in order to our believing it to acquaint our selvs with the contents thereof but likewise that 't is altogether impossible that any man should read the Scriptures and not believe them supposing he be compos mentis and understands what he reads But to convince us that this is not so I fear there are very many sad instances have too good ground for my fears Well Philalethes it
Believers and threatnings of the most dismal punishment to those that shall persist in impenitence and unbelief c. Philal. You need say no more than you have done to make the Christian a most incomparable Religion but did you not say too much under the former Head in affirming that therein is contained our whole duty so as that we need do no more than read the Gospel to come to the knowledge of it For there are very many Moral cases wherein men are forced to use their Reason to the utmost and also to call in the assistance of other mens for the understanding of their duty in them Theoph. Surely Philalethes you could not think me so extremely weak as to mean by what I said that the Scriptures descend minutely to determine all possible cases in particular for this cannot be done in Books they being infinite and varying with mens innumerable circumstances But this was my meaning that the particular duties men are constantly obliged to are all plainly there reveled and in the most express terms And I adde that there are also general Rules laid down whereby all emergent cases may be determined and such as ordinarily occur at least for the most part with the greatest ease But to go on To say that there is nothing required but what is most sutable to our Rational faculties tends as much to magnifie Gods goodness to us and to commend the Gospel as any thing that can be said And should it consist much of perfectly new Precepts which the world could never before so much as once have dreamt of or of any thing like to them and the reasonableness of which could not be at all or not without great difficulty apprehended it would be exceedingly less easie to believe it to be a Religion sent from God than now it is This also makes it a Religion as easie to be practised by Mankinde as can be for all the Duties wherein consisteth the substance of it must have continued to oblige us whether they were therein expressed or no. From what hath been said it is most manifest that while we continue to be men they cannot cease to be our duty and therefore whatsoever other precepts the Gospel might have consisted of they would have been an addition to our Burthen And we may be hereby convinced that Gods designe in giving us the Gospel is purely our own good seeing the impositions wherein as I said consists the substance of it are but just so many as obedience to which is absolutely necessary in themselvs considered much more then to the qualifying of us for the full enjoyment of himself in blessedness and the rest are enjoyned onely as helps to enable us to obey them Philal. But do those Preachers content themselvs to shew that the duties of the Gospel are very reasonable I have been informed that they rise higher in this attempt and that sometimes they undertake to demonstrate that the points of meer belief and even the most mysterious too are so and endeavour to level them with mens shallow Capacities Theoph. This Philalethes is partly true and partly as false It is in a sense true that they have proved sometimes that all the points of meer belief are reasonable that is consistent with Reason so that we can have no temptation to dis-believe any upon the account of their contrariety to the innate and natural notions of our mindes They some of them at least endeavour to convince their Auditors that our Saviour hath not imposed upon our Faculties in requiring our assent to Contradictions that he puts not his disciples as his pretended Vicegerent doth his proselytes upon offering violence to their understandings in any thing as a matter of Faith proposed by him Philal. This is no more in my opinion than is necessary for men to know For though our best Reason could never have proved to us divers Gospel-truths had they not been reveled yet they being reveled there is nothing surely in them that rightly understood sounds so harshly but that our Reason may admit of it and close with it But do they not as I said I have heard go about to bring down all such points to mens capacities Theoph. That be you assured is a notorious Calumny for they onely say that the Doctrines of the Gospel are all such as we may be able to make sence of and that there is nothing in them that is opposite to our Reason But they most freely acknowledge that there are such Mysteries as are so sublime as much to exceed our apprehensions and that can by no means be comprehended by the most rational persons And this acknowledgement they have well proved is no disparagement to our Saviours Religion but rather procures to it the greater veneration there being no wise man but will willingly confess that there are even in Nature innumerable things which he knows to be but yet is not able to imagine how they are and that his very Senses do assure him of many such things as no faculty of his can give him a satisfactory account of Philal. I have often thought it to be very fit that there should be some such Points in our Religion as are not comprehensible and adaequate objects of our Understandings that so as we are to take occasion from the consideration of those Doctrines that God hath made facile and adapted to our understandings to admire his gracious condescention so from the consideration of those which we finde surpass our reach we may no less adore his wisdom But Theophilus do those Divines ever undertake to demonstrate the consistency of some Mysterious points with our Reason as they are by the School-men and other over subtile Gentlemen made out Theoph. No I hope you think them wiser men than to adventure upon a Task so desperate They consider those Points as they are delivered in the Scriptures and not as dressed up with the Metaphysical Subtilties of Wanton Wits who have been so far from doing service to those Doctrines that they have rendered them much more doubtful to many inquisitive persons and such as are not easily imposed upon by confident Sayings and great Names Philal. But now it comes to my minde I am confident I have been told by some of their good Friends that they assert more concerning the reasonableness of the Speculative Doctrines of Christianity than that they are onely not inconsistent with Reason but moreover that they are very suitable to its dictates Theoph. I thank you for helping my Memory in this as well as in many other particulars your information is very true as to many of the weightiest Points and there is no wise man but will assert the same For it is well known that the Heathens had a notion of them Life and immortality are said to be brought to light by the Gospel i. e. to give Mankinde full satisfaction in that Article of Faith is the sole prerogative of
the Gospel our Saviour having given a sensible demonstration of it by his own Resurrection and Ascension as well as in the plainest terms preached it Now you need not be told that several of the Learned Heathens have by Arguments drawn from the nature of humane souls made that Doctrine highly probable and that even the more Brutish sort of them had generally if not universally a sense of a life to come You know also that the Doctrine of a day of Judgment they were no strangers to Iustin Martyr truly tells the Greeks in his Oration to them That not onely the Prophets and other Divine persons of the Old Testament but also those that were accounted wise among the Heathens both the Poets and Philosophers did acknowledge a judgement to come after death And their Poets tell us of three persons whose Office it is to judge men in the other world viz. Minos Rhadamanthus and Aeacus And mens being adjudged to rewards and punishments in the other suitable to their actions in this world was a Doctrine that accompanied that other and as generally received Nor are you ignorant what excellent Discourses divers of the Philosophers have of the nature of true happiness The forementioned Iustin saith That it seemed probable to him that Plato had entertained the doctrine of the Resurrection of the body but I must leave him there because I finde that he gives an insufficient reason for that Conjecture Nay even the Doctrine of the Trinity was as to the substance of it embraced by the Pythagoraeans and Platonists Several other instances of this nature may be produced And there are other Particulars I might present you with of notions the Heathens had resembling several other Doctrines reveled in the Gospel which are not less generally known than the forementioned As they held a Doctrine somewhat like that of the divine Conception of our Saviour for it was their opinion that divers of their eminent Benefactors were born of more than Humane race and that they were ex stirpe Deorum and accordingly gave Divine honour to them Their sacrificing of men for the attoning of their Gods shewed that they believed what is somewhat of kin to the Doctrine of Satisfaction or Christs reconciling us to God by offering himself up as a Propitiatory Sacrifice As Grotius among others hath fully shewn in his Book of Satisfaction They had another opinion that beareth resemblance to our Saviours Mediatorship for they held the intercession of Daemons of which Mr Mede hath discoursed in his Apostacie of the later times and I finde that Celsus calls our Saviour the Christians Daemon Philal. By these instances it should seem that the Heathens did of their own accords give credit to as strange Doctrines as any our Saviour requires our belief of and that several of the strangest of them are so far from sounding like uncouth and absurd ones that they are rather gratifications of the natural propensions of Mankinde Theoph. That the Learned Dr. More hath well observed in his Mystery of Godliness Though no question the Fathers did upon good grounds conclude that the Heathens received many Notions from the Jews and some from a more ancient Tradition and therefore we have no cause to judge that all the forementioned were the products of their own reasoning yet that makes not at all against the assertion that occasioned these instances but on the contrary clearly proves it For I did not say that many of the weightiest Points of meer belief may be certainly concluded from principles of Reason or that without the help of Revelation men might have been acquainted with them but that they are suitable to the Reason of mens Mindes being reveled and several of them very taking too which appeareth by the Heathens being so tenacious of some and so readily catching at others upon the first news of them Philal. I give you my heartiest thanks Theophilus for the full satisfaction you have given me concerning those Friends of ours endeavours to perswade men of the Reasonableness of Christianity Which doth much adde to my esteem of them though I know many are offended with them upon this account and by way of contempt call them The Rational Preachers for this Subject is most necessary to be handled in this our Age especially wherein Atheism and Irreligion are to the grief of all good men gotten into the Principles as well as Practices of very many And I hope that I shall be better able for the future to vindicate them than I have been when I hear them reproached for bringing so much Reason into points of Faith I must desire you now to proceed to inform me of other things that are in their Preaching most worthy of observation Theoph. I think it not amiss Philalethes to let you understand in the next place that they affect not Bâ—mbaste words trifling Strains of Wit foolish Quibling and making pretty sport with Letters and Syllables in their Preaching but despise those doings as pedantick and unmanly But on the contrary they use a Style that is very grave and no less significant Philal. This undoubtedly must needs be best pleasing to the more understanding part of our Congregations and to all incomparably most profitable As much as that pretty toying is cryed up by many as a most rare Accomplishment and conciliates to the most dextrous in that Knack the repute of the Ablest Preachers and makes them greatly plausible Theoph. But certainly it can do so among none but very little-soul'd and childish people and such as whose judgement in Sermons no wise man will make any account of I will adde also that it is their endeavour to make the Doctrines of the Gospel as easie and intelligible as well they may wherein none have been more successful They are far from those mens untoward genius that delight to exercise their Wits in finding out Mystical and Cabalistical sences in the plainest parts of Scripture and in turning every thing almost into Allegories Philal. I am greatly apt to fear that those men are far from being hearty friends of our Saviour and his Religion and that some not daring openly to decry the Gospel take this course to undermine it and to make a meer Trifle of it Theoph. They give us great cause for such a suspicion Observe moreover that those Preachers are no less averse to their temper who most admiring that which they least understand and thinking there is very little in that which is quickly intelligible please themselvs exceedingly with making Mysteries of the easiest points of Faith and such Mysteries too as they tell us no man though he be master of never so clear a Reason can have an insight into without the special illumination of the Holy Ghost That because the Apostle saith Great is the mystery of godliness would make every thing so that the Gospel hath reveled and that so high as was now said whereas in those words S. Paul means no more than
Theoph. When we can put a favourable construction upon our brothers faults and not offer over-great violence to our own Reason we ought to do it and to look upon them as proceeding rather from infirmity than from a principle of immorality But yet Philalethes I would not have you take me to be more charitable than I am for though I will not conclude those censorious people to be all hypocrites yet I dare confidently pronounce them at best but of the lowest fourm in Christs School as great attainments as they may be thought to be arrived at by men of greater honesty than understanding Philal. But we have forgotten our business all this while Theoph. You do well to minde me of it You expect Philalethes that I should vindicate those friends of ours and all that are of their minde in the point in hand from opposing free grace and holding the Popish doctrine of Justification by works They are so far from being guilty in these particulars that I am amazed at their ignorance that say they are upon such slight grounds or rather upon none at all Nor do I think that an easier task can be imposed on any man that hath but a competent understanding of our Saviours Gospel than to clear the foregoing account of Faiths justifying from those hateful sequels For whereas 't is pretended that that doctrine is an enemy to free grace I may ask those that pretend so how Justification is free seeing it is necessary to believe in their sence in order to it they must at least acknowledge that if not so much as that lazie faith of theirs were requisite it would be so much the freer Philal. But the Antinomians will tell you that they make no faith at all nor any thing else necessary or requisite to their Justification and that their faith consists in believing that they are already justified and that they were so before they were born too nay as was said that their Justification is as old as God himself for he could be but from eternity Theoph. I confess these blades are swinging assertors of the freeness of their Justification and therefore the Question I now asked is nothing to them but I am sure it signifieth something to the second sort I told you of and that are gotten about one little remove from formal Antinomians But I say moreover that such a Faith as that we have described is absolutely necessary in it self to make us capable of that priviledge and meet objects of Gods grace Will they say that the Kings pardoning a notorious Traytor is ever the less free because that as far as he could judge of his heart he looked on him as a person that was resolved to become for the future a Loyal subject Me-thinks they should not and that for this reason because such a purpose is but necessary to qualifie him for a pardon it being an act of greater fondness and folly than of grace and goodness to forgive an offender that obstinately persists in his disobedience Or suppose his Majestie should confer upon one of them an honourable Office in his Court would he say he bought it or that it was not freely bestowed upon him because his Majestie required that before his investiture and admission into it he should learn good Breeding and how to behave himself in such a Place Surely he would not and that for the already-mentioned reason this he could not but know was no more than necessary to be enjoyned him for otherwise he could not be at all fit for the Office and the King would greatly disparage his wisdom in making such a choice And as little cause have any to imagine that to assert that God will pardon and receive into special favour none but such as so believe as to be heartily willing to obey his Sons Gospel is to derogate from the freeness of his grace Besides that glory and blessedness which consisteth in the enjoyment of God in the other world which is the consequent of Justification cannot be enjoyed by a wicked man the joys of heaven are of so spiritual a nature that carnal souls are as uncapable of them as are beasts of the intellectual delights of men They are onely the pure in heart that can as well as that shall see God Heathens will teach us this doctrine if we are to learn it Much less then in the third place is this doctrine of a working Faiths being the condition of our Justification at all a lessening of the freeness of Gods grace when as those that preach it do withal assert that this faith is Gods own gift a grace of his blessed Spirit They say indeed and that most truly that we are to use the means appointed us by him for the obtaining of it but they tell their hearers also that it must come from God if they ever have it Could we work this faith in our selvs and stood in no need of the divine assistance considering what hath been said it would make our Justification to be never the less free much less reason then is there that those should be charged with making it otherwise that preach that doctrine of Faiths being the condition of Justification when they declare that the power whereby we perform that condition comes from God Philal. I am sure that I have no power to invent any one Reply by way of objection Theoph. Well then we 'll to their next Cavil namely that to hold this doctrine is to maintain Justification by works which is indeed the same in their sence with the former but it is fit it should be distinctly spoken to because S. Paul in his Epistles especially to the Romans and Galatians doth so often deny works to have an influence into Justification and is found opposing them one while to Grace and another while to Faith as to this matter I cannot stand to cite the particular places but the consideration of these following things will enable any man to reconcile them with this Doctrine at the first sight of them 1. By the works of the Law whereby the Apostle saith that men cannot be justified we are frequently to understand those of the Jewish Law their External Rites and Observances And so they are to be understood in most if not all the places in the Epistle to the Galatians And by the understanding of that one thing that Epistle may with ease be defended from patronizing the Antinomian doctrine The chief designe of which as is most apparent being to vindicate the liberty of the Christian Religion from the Judaical Yoke which being by the Judaizing Galatian Converts imposed upon the Christian Gentiles as absolutely and indispensably necessary was like to prove a mighty obstacle to the progress of the Gospel among them 2. In some other places by works are meant absolutely perfect and altogether faultless ones And we are told that as the Law of Moses cannot nor ever could justifie by reason of its own weakness
to affect to be men of great power and knowledge but to be most holy and righteous loving and merciful In a word the new Testament I am sure gives the most amiable account imaginable of the Divine nature And so doth the Old too even when God appeared in the most frightful form did he proclaim himself The Lord the Lord God gracious and merciful pardoning iniquity transgression and sin And though it follows that he will in no wise clear the guilty i. e. the impenitent yet that is so far from being a contradiction to his goodness that it is a farther declaration of it for otherwise he would not have that part thereof that is called righteousness He is there represented as a God good to all and whose mercies are over all his works As a God whose ways are all just and right and whose soul abominates all evil It would be a very long work to go over all the places where we finde such accounts of God as these are and it would finde us employment I believe for some days Theoph. How dearly do I love you Philalethes for the most worthy conception that I perceive you have lodg'd in your soul of the Divine nature 'T is pitie me-thinks that you and I are not Namesakes I loved you very sincerely since my first knowledge of you but now passionately And I 'le no longer account you my Friend onely but you shall be my dearest Brother and my Second self too for the future Philal. How do you transport me Theophilus with these almost rapturous expressions of Affection But I cannot understand how I have deserved them by any thing I have now said doubtless there is no Christian no nor any Theist neither but will say the same And though I prefer your name before mine own yet is mine given me for nought if I did not thus speak of God for then to be sure I could make no pretence to be a friend to Truth Theoph. But you spake what I now heard from you with such an impetus as is a demonstration to me that you have a most quick and deep sense of what you said and that you are infinitely concerned that it should be true Philal. But I pray Sir answer me Are there any Christians that dare deny this nay that will not most heartily acknowledge it Theoph. Truly Philalethes I dare not say there are but I dare say this That there are too too many that will speak such things of God as most apparently contradict it Philal. Would to God you had no ground for this assertion but I know to my frequent great trouble that there is too good ground for it and that some whom I cannot but hope are sincerely good men do with great and mighty zeal defend such Opinions as are in my judgement no less contrary to the goodness and holiness of Gods nature than the thickest darkness to the clearest light Theoph. We must not by any means I am more and more convinced charge the consequences of Opinions upon all those that hold them for there is nothing I have a clearer perception of than that the Notions of some whom I verily perswade my self are pious Christians and very true lovers of God and goodness do immediately tend to rob God of his goodness in which word I imply all his Moral perfections and to lay a foundation for impiety and irreligion Philal. I know the Notions you chiefly mean are the making of mens sins and consequent misery the unavoidable effects of Gods Decrees Theoph. You could not well miss of my meaning nor I of yours these Doctrines must needs be principally in both our thoughts And I must tell you that the Divines we are discoursing of do set themselvs against both these in good earnest And they profess that they do so for no other reason than because they have a most clear sense of the mischievous effects of them Philal. But do all those that hold that God doth absolutely predetermine men to eternal misery make him absolutely to decree mens sins too in order to it I think they do not Theoph. No there are many that assert the one that no less deny the other but I confess I do not understand how they can For if men are by God unavoidably and absolutely determined to the end he must do more than decree barely to permit the means for they must necessarily sin that Gods absolute decree may infallibly take effect which it is possible it might not if they were onely permitted and not necessitated thereunto for then mankinde might have never fallen Philal. I wonder that all should not see this But Theophilus why should those that maintain that desperate Doctrine of Gods absolute decreeing mens sins be so shie as not to acknowledge him the author also of them Theoph. I do not see that they need be so and therefore there are those of them that are not and that tell us that to boggle at acknowledging God the author of sin is to fear where no fear is Philal. I would for my part be an Atheist before I would imagine such a monstrous thing of God Theoph. And less you would dishonour him in being so for as Plutarch saith I had rather posterity would say There was never such a one as Plutarch than that he was an unjust and vicious person so 't is more dishonourable to the infinitely just and holy God to assert that he is the author of sin than to say that there is no God at all Philal. But that Doctrine with its appendant will in my opinion not onely make Him the first cause of mens being sinners but also to set men the worst example to encourage them still in sinning which is so horrid that I even quake to express it Theoph. I guess whereabout you are Philalethes Those Doctrines make their defenders to assert that there are two Wills in God whereof of one is perfectly contrary to the other viz. his Secret and Reveled will And though he professeth kindness to all men and saith nay and sweareth too that he willeth not the death of sinners themselvs but had rather they would turn from their wickedness and live yet according to those Doctrines this is but a declaration of his Voluntas signi the plain English of which phrase is this A meer copie of his Countenance The like to which should one assert concerning any one of those that talk after this rate I am sure he would take it in greatest disdain and think himself not a little reproached Philal. From thence it follows too plainly also that God giveth Laws to the generality to the very intent that they may break them and so aggravate their condemnation notwithstanding that he professeth even a passionate desire that men would observe them and so be made happie And by this means most mens obligations to God for the many temporal mercies they receive from him are quite struck off and made to be no
being forbidden is now called wickedness and by that means make it Holiness But if this doth not raze and overturn the foundation of all Religion no opinion in the world tends so to do Philal. If Abraham was of that minde he strangely forgot himself when he said to his Maker Shall not the Iudge of all the earth do right And whether he was of that minde or no if the Doctrine be true he was guilty of a monstrously-absurd impertinence in so saying and yet which is more strange he had no check for it Theoph. Nay did not God himself appeal to mens innate notions and so confute that doctrine when he said to the Rebellious Jews Are not my ways equal and your ways unequal Can those men think that he onely meant Are not my ways such as I please to fancie and yours such as it is my pleasure to dislike Who would dare to fix such an expostulation as that on the infinitely-wise God Philal. Well I am clearly sensible that nothing reveled by God can possibly contradict those principles that are impressed in as I think indelible characters upon the souls of men and therefore whatsoever places may seem to speak mens being necessitated to be either sinners or miserable must be understood in another sence especially seeing that God hath so often declared that mens ruine is of themselvs and that their help is to be found in him and that he willeth not their death but the contrary and therefore much less can he will their sins as he hath also as plainly as can be declared And moreover affords them means whereby they may obtain happiness which who will not say that all that enjoy them are greatly beholden to God for and expresseth his grace and good will to them all without any exception Theoph. You have put me in minde of a passage I have met with in a Sermon of a most pious and learned Divine now in heaven which when I read it did greatly affect me It is this Consider impartially with your selvs what an unreasonable horrible thing it is seeing there are so many several frequent expressions of Gods general love and gracious favour to Mankinde inforced and strengthened with such protestations and solemn oaths that the cunningest Linguist of you all cannot in your whole lives study conceive or frame expressions more full and satisfactory I say is it not desperate madness for a man to shew such hatred and abomination at the comfortable and gracious promises of God that he can be content to spend almost his whole age in contriving and hunting after interpretations utterly contradicting and destroying the plain apparent sence of those Scriptures And will be glad and heartily comforted to hear tidings of a new-found-out gloss to pervert and rack and torment Gods holy Word Philal. Me-thinks this passage should affect any good man But Theophilus what should induce so many to be led by a few Scriptures against such a torrent of others to cry up such strange Doctrine Theoph. You love to ask me Questions which you can answer as well your self You know they pretend that this is the onely way to advance Gods grace in mens conversion and salvation And this no doubt is the onely motive that prevaileth with all the truly good men among them to go that way It sounds as harsh in many at least of their ears as it doth in ours as I have great reason to be assured And Calvin himself in the 608 page of his Institutions calls Absolute Reprobation Horribile Decretum And the President of the Synod at Dort said it was materia odiosa and therefore declared to the Remonstrants that that Controversie should be waved and said that they would onely hear their Arguments against Absolute Election for that was materia suavis As I finde in their Letters called Epistolae Ecclesiasticae c. I say it is very harsh doctrine to many of them as well as to us but because they cannot otherwise than by admitting it magnifie as they think they ought the divine grace to Gods elect they force themselvs to swallow the bitter Pill as much as their stomacks nauseate it and therefore as those that drink down loathsome Potions stop their noses so do these their ears to the clamours of their own Reason against it and will not sedately advert to but violently suppress the natural dictates of their understandings Have you not several times observed that the good-natured people of that way complain more than others of Blasphemous thoughts I am sure I have and have found when I have discoursed with them that this doctrine was the occasion of them So that whether they will or no their Reason or innate sense of their Souls call it which you please suggests to them the dreadful consequences of it which they would fain believe to be the devils temptations Philal. But don't you believe that the men of this opinion are also induced to it because they are not able to interpret in any other sence those places of Scripture that seem to make for it Theoph. I do not think that the Learned men are For I cannot imagine that those should think that such Scriptures are unintelligible in any other sence than that they understand them in that know how few and therefore how ambiguous the original words of the Hebrew Tongue are as also that there are different sences of the same Verb in several Conjugations and that there are strange Idioms and Proprieties of speech in that Language which are also imitated in the Greek Testament and lastly that the occasions of several passages do frequently make another sence necessary to be imposed on them from that which at first sight and considering them simply and absolutely and as entire propositions without relation to any other thing offereth it self Philal. I have sometimes thought that those need never despair of understanding the places they produce to serve their Hypotheses in a different sence from that they are so fond of who can invent a Figure to make All men nay and every man too to signifie but some few and can reconcile I will not the death of a sinner with I desire the death of most sinners and He will have all men to be SAVED with He will have the generality of men to be DAMNED and many the like Propositions which sound in my ears as contradictory one to the other as any I have ever heard or can invent So that Theophilus it must needs be as you said their desire to magnifie Gods grace to the Elect that alone prevaileth with those of them that are good-natured truly-pious people to go that way But yet I wonder that they should no more consider that to magnifie Gods grace to some few so as to deny it to all others and so to advance his mercy as to rob him of his holiness truth and justice is to take ten thousand times more from him than is given thereby to him Theoph.
it Theoph. But Philalethes those that would have the Apostle to designe in those verses the proving of the doctrine of Absolute Reprobation and the justice of it how besides the purpose do they make him in this verse to conclude that discourse Philal. It would have been a thousand times more pertinent to such a designe for him thus to say What if God willing to declare his Soveraignty was pleased from Eternity to determine concerning you that you should be unavoidably damned and to make you for that very end notwithstanding all the means of grace he hath afforded to you which of you dares therefore to say or think that he is too hardly dealt with or can complain upon that account Theoph. Ay well said this would be to the purpose with a witness but thanks be to God there 's no such talk as this in all the Bible Philal. But give me leave to offer to you another interpretation of the 19 and 20 verses Why doth he yet finde fault for who hath resisted his will i. e. Why doth he now finde fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so rendered for it signifieth jam as well as adhuc for who hath disobeyed his Law Why is he so angry with us and resolved so severely to punish us for we are so far from refusing obedience to his Law that it is onely our zeal for that which makes us reject your Christian Religion Then saith the Apostle Nay but O man who art thou that replyest against God Shall the thing formed c. i. e. You may be ashamed of that sawcie and profane answer for may not God your Creator impose what Laws he pleaseth on you is he bound never to abrogate the Law given by Moses to you and to require your obedience to no other And then it followeth Hath not the potter power over the clay c. And therefore why may not God for your obstinate disobedience to his Son Jesus as zealous as you are for the Law of Moses of a glorious Nation dignified with extraordinary priviledges make a base and contemptible people of you and continuing in unbelief make your condition far worse too in the other world as well as the Potter when he findes a piece of clay untractable so that it will not be made a fine vessel doth make a courser and one for a mean use of it Theoph. This Exposition of yours is ingenious and for ought I know the truest if either there can be found a good connexion between the 22 verse and those so interpreted or the 22 verse be related not so much to these as to the 18 verse Philal. But whatsoever meaning the Apostle had in some verses of this Chapter the oftener I read it the more am I convinced that there is not a syllable of any such Doctrine as that you have been disproving to be found there and that he saith nothing to prove either Esau or his posterity to be put into a desperate condition by Gods decrees concerning their eternal state but onely that the seed of Iacob were distinguished from that of Esau by the enjoyment of far greater priviledges in this world Nor that he asserts any other Reprobation of the Jews than that which their wilful rejection of the Messiah and his Gospel was the cause of Theoph. No nor yet as I said doth the Apostle say that they were in a hopeless condition as to their eternal salvation notwithstanding their unbelief but onely that upon this account God had passed an irreversible Decree for the rejection of them considered as a Nation For the conversion of any particular persons among them is not asserted to be absolutely impossible but all that may be proved from any of his words is that Gods purpose to cast them off so far as that they should be no more a distinct Nation or Body Politick was unchangeable Philal. I have been often told that the most ancient Fathers were not so Eagle-eyed as to espie that doctrine either in this Chapter nor yet elsewhere Theoph. Several nay most of them most plainly I assure you contradict it in their Writings in the plainest expressions as I am prepared to shew you at large whensoever you shall please to desire me And this is so true that you know they are suspected by many of that Doctrine which was since their days called Pelagianism though without sufficient ground if at least the Pelagian Doctrine were what it is now commonly represented to be but it is not certainly known what it was Philal. This alone is almost a demonstration to me that the Apostles never preacht this Doctrine For those Fathers living so near their days 't is not easily conceivable how they should so unanimously concur in mistaking their sence they being in far better circumstances to understand it than we that are at such a distance from them Theoph. But how is it imaginable then that they should run so soon from one Extreme to another as they must have done if the forementioned suspicion of some be true But however I can by no means understand how it should come to pass that those Fathers of the Church that almost immediately succeeded the Apostles should in such a point as this which is pretended to be so clearly revealed depart from them Iustin Martyr wrote his Apology for the Christians but fifty years after St Iohn's death as appeareth by the Apology it self I mean that written to the Emperour Senate and People of Rome for therein he tells them that it is now one hundred and fifty years since Christ's Nativity and St Iohn died according to both Eusebius and St Hierom sixty eight years after his Passion and therefore a 1000 or 101 after his Birth Now Iustin in several of his undoubted Books expresly contradicteth that Doctrine and so he doth particularly in his First Apology viz. that to Antoninus Pius which the forementioned Eusebius and St Hierom say was the first though it be set in the second place The like also doth Athenagâ—ras who was Iustin's Equal and Irenaeus frequently who was Scholar to Polycarpus who was Scholar to St Iohn the Evangelist And I can give you many more instances as Tatianus Tertullian Clemens Alexandrinus Origen c. but that this is a most plain and confessed case Philal. This Doctrine as it hath of late years been stated as I have been informed was never known till fourteen hundred years after our Saviours Birth in the Christian world Theoph. But I assure you Philalethes whosoever told you so misinformed you For that which is as like to it as an Egg is to an Egg or Milk to Milk was held and taught in the first Ages of the Church Philal. You seem now to contradict what you last said Theoph. No but I do not Philal. By whom was it taught then Theoph. By the Old Gnosticks as you will see if you consult Irenaeus and Origens Philocalia where you have them urging the very same
none better confuted then by these men VI. That preaching some of their adversaries doctrines might render them too well deserving that character in the judgment of over-critical persons VII Another Argument that they are abused VIII Theophilus undertaketh impartially to represent them IX Of their Practices X. Of their Conformity to the Ecclesiastical Laws XI The unreasonableness of censuring men upon the account of their Conformity XII Of their Conversation XIII Of their Preaching XIV Of their preaching the Reasonableness of the Christian precepts XV. Of the use of Reason in matters of Religion XVI 1 Cor. 2. 14. considered XVII One advantage that is gotten by demonstrating the Reasonableness of Christian duties XVIII The consideration of the goodness of the doctrine of the Gospel necessary to accompany that of Miracles to prove its divine authority XIX Of the testimony of the Spirit to the truth of Scripture XX. Theophilus his opinion concerning the inward testimony of the Spirit XXI The believing of divine things a divine Faith whatever the motives thereunto are XXII Of moral certainty See the Learned Dr. Stilling fleets excellent Answer to the Lo. Archbp of Canterbury's Adversary p. 206. XXIII Of the Scriptures bearing testimony to it self XXIV A second Advantage gotten by demonstrating the reasonableness of the precepts of the Gospel XXV In what sence the precepts of the Gospel are highly reasonable XXVI A description of Reason XXVII The first Proposition shewing in what sence the precepts of the Gospel are reasonable with a brief demonstration that they are so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p 22. XXVIII The designe of the Christian Religion XXIX The second Proposition XXX A more particular demonstration of the Reasonableness of the Gospel-precepts XXXI Almost all the duties enjoyned in the Gospel commended by Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 26. XXXII Those vindicated from making the Gospel but little better than a mere natural Religion that assert that Reason alone is able to prompt to us most of the duties therein enjoyned XXXIII Wherein the Gospel excelieth all other Religions XXXIV To say that what the Gospel requireth is most sutable to Reason is highly to commend it c. XXXV Of their preaching the Reasonableness of the points of meer belief XXXVI All the points of mere belief to be consistent with Reason somtimes proved by them XXXVII That they do not endeavour to level all such points with mens capacities XXXviii That they acknowledge incomprehensible Mysteries in the Christian Religion XXXIX That they prove the consistency of such points with reason as they are delivered in Scripture onely XL. That they assert many speculative points to be also suitable to the dictates of Reason XLI An Argument drawn from notions of the Heathens to prove the most weighty Points of Faith suitable to the dictates of Reason XLII Of their Style in Preaching XLIII Of their making Doctrines intelligible XLIV A sort of men that are obscurers of the Gospel XLV Another sort of such XLVI Of the perspicuity of Scripture XLVII Their opinion of powerful Preaching XLVIII Of carnal and spiritual Reason XLIX A farther account of their Preaching L. Of their being accused of preaching up onely a Moral righteousness LI. In what sence they do not so and in what sence they do LII No difference betwixt Evangelical righteousness and that which is in the best sence Moral LIII To work in us such a Moral righteousness the designe of the Gospel LIV. A righteousness in no sence Moral a contradiction LV. Of imputative righteousness and in what sence they believe and preach it LVI Their notion of Christs imputed righteousness LVII A false notion of it LVIII The first Mistake in that notion LIX The second Mistake LX. A false definition of faith they confute in their Preaching Preface to The mystery of Godliness p. 27. LXI Christs imputed righteousness no Scripturephrase LXII Some verses in the fourth to the Romans considered LXIII S. James 2. 23. considered LXIV Philippians 3. 9. considered LXV As high a favour to be dealt with as if we were perfectly righteous as to be so esteemed Dr. Cudworth in his Serm preached at Lincolns Inne LXVI The dangerous consequence of the Antinomian doctrine about imputed righteousness Rom. 4. 5. LXVII The Antinomians opion of sin LXVIII Theophilus his charity for some Antinomians LXIX A defective definition of Faith that those Divines preach against and the ill consequence of it LXX A full definition of Faith ill applied to the business of justifying LXXI A full and plain definition of Faith used by those Preachers LXXII Of that Doctrine of those Preachers that Faith justifieth as it implieth obedience LXXIII An argument to prove that Faith justifieth as it receivs Christ quâ Lord as well as quâ Saviour LXXIV The act of receiving Christ quâ Lord to go before that of receiving him quâ Priest LXXV How faith is distinguisht from repentance and other vertues in the business of Iustification LXXVI Why justification is mostly ascribed to faith LXXVII Two acceptations of the word Faith LXXviii The vertue of faith variously expressed in Scripture LXXIX How faith justifieth LXXX The Covenant of grace conditional LXXXI Heb. 8. 10. considered LXXXII Men not without all power to co-operate with Gods grace in their conversion LXXXiii A middle way to be taken in giving account of mens conversion LXXXiv Faith the condition of the new Covenant LXXXV Of their being accused for the foregoing doctrine as holding justification by works and enemies to Gods grace LXXXvi A digression concerning censuring men upon the account of their opinions LXXXvii A Vindication of the foregoing account of faiths justifying from being opposite to free grace Lxxxviii A vindication of that Doctrine from asserting justification by works in S. Paul's sence Lxxxix By works when opposed to Grace or Faith new obedience never meant XC No crime to hold justification by works in S. James his sence XCI S. Paul's language not to be preferred before S. James his I. A more distinct account of their Opinions II. Of their judgment in Doctrinals III. In what sence the Church of England imposeth subscription to the 39 Articles IV. The Lord Primate of Ireland his testimony V. What Doctrines they most endeavor to confute VI. Philalethes his representation of Gods nature VII Consequences of Opinions not to be charged on all those that hold them VIII That they set themselvs against the Doctrines of Gods absolute decreeing mens sin and misery IX That those two are not to be separated X. That those doctrines make their defenders assert two wills in in God and the one contrary to the others by which means other sad consequences also follow XI Of opposing Gods secret to his reveled will XII That we must resolve to believe nothing at all if we may believe nothing against which we cannot answer all Objections XIII That the forementioned doctrine evidently contradicts our natural notions XIV Which is the safest course in
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