considered the three or four first verses of the 13 th Chapter of Deuteronomy where God by Moses saith thus to the children of Israel If there arise among you a Prophet or a Dreamer of dreams and giveth thee a signe or a wonder and the signe or the wonder come to pass whereof he spake unto thee saying Let us go after other gods and let us serve them thou shalt not hearken unto the words of that Prophet or that Dreamer of dreams for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul c. Theoph. That place is to very good purpose quoted by you and these two things are plainly to be gathered from it First That we are to consider the Doctrine it self before we believe it to be of God as well as the means of its confirmation Secondly That God for certain Reasons may suffer wonders to be wrought that is such things as no man can give account how they should be effected by natural means for the confirmation of a false Doctrine And you have from thence rationally concluded what I now said viz. That the goodness of the Doctrine is necessary to go along with the consideration of the Miracles whereby it was confirmed to make them such an Argument as we may reasonably desire to induce us to entertain it as coming from God and to receive him as Gods Son that brings it By the goodness of the Doctrine I mean at least its negative goodness and say that we ought to see that there be nothing in it that is plainly unworthy of God to revele or that containeth a manifest contradiction to any of his Attributes but when positive goodness is also therein observable that is a high congruity and agreeableness with the Divine perfections such Doctrines make Miracles a more abundantly strong argument that the Preacher of them is no Impostor but that he came from heaven upon Gods Message Philal. But there are Learned men that distinguishing betwixt Miracles and Wonders assert that the former are sufficient motives of Credibility though not the latter Theoph. Though these two ought to be distinguished yet I conceive that distinction will signifie very little when applyed to this matter For I cannot question but that it may lie within the compass of Evil Spirits power to play such Feats as no mortal man though they should be but Wonders can be sagacious and quick-sighted enough to discern them from real Miracles But when a person doth not onely perform most marveilous works but also delivereth the most excellent doctrine we have the greatest assurance that can be from both together that he came on Gods errand and that the Religion he brought with him hath the Majestie of Heaven for its Author We have reason to be no less assured of it than that God is good it being utterly unconceivable that he should lay before us such an invincible Temptation to believe a Cheat and Falsity Philal. But there are those you know that seem by their discourse to lay no weight either upon the Miracles or excellencie of the Doctrine and are heard to cry up onely the Testimony of the Spirit as an Argument of the truth of Christianity and of the divine Authority of those Books that contain it Theoph. There are so Philalethes but why do they distinguish between Miracles and the Testimony of the Spirit They are one and the same without all doubt for were they not performed by the power of the Holy Ghost And therefore they were his Testimony or attestation to the truth of the Gospel Philal. But they mean an internal Testimony or a secret powerful perswasion wrought immediately in the souls of men by the Holy Ghost Theoph. But those that say that Credit cannot be given to the truth of the Gospel without this make the Devils greater Unbelievers than we are from Scripture assured they are And moreover they seem to me to assert that Christ and his Apostles might have spared their mighty works for who will deny that the Spirits immediate testimony is alone abundantly sufficient for that purpose But besides those that talk thus do apparently run in as gross a Circle as that we accuse the Papists of For as they prove the Scriptures by their Church and their Church by the Scriptures so these prove the Scriptures by this Testimony of the Holy Ghost but then cannot prove so much as that there is any such person but by the Scriptures And once more if there be any truth in this opinion there is nothing to be done for the conviction of Infidels for this internal Testimony can be an Argument to none but those that have it Philal. This I once urged to a certain Divine who stiffly maintained that Conceit and was angry with those that went about to prove the Authority of the Scriptures the other way and he readily replied that he knew no means to be used for the conviction of unbelievers but praying for them Theoph. I commend that Gentlemans ingenuity in that concession but nothing could be said more dishonourable to our excellent Religion or that tends more to expose it to the scorn and contempt of those that bear no good-will to it Philal. But Theophilus do you think then that there is no such thing as this inward Testimony Theoph. All I think as to this matter I will briefly tell you I say that the external and rational Motives of Credibility are as sufficient to give unprejudiced persons an undoubted belief of the truth of our Religion as any rational Arguments are to perswade a man of the truth of any thing he desireth satisfaction concerning But yet because our Grand Adversary useth all Arts to make it as much suspected as may be and to shake our faith therein and we are moreover in regard of the Contrariety of our Religion to our carnal and fleshly interests very apt to be strongly prejudiced against it and we are not easily brought fully to believe what we would not have true God is ready without all question to assist our weakness by his grace and Spirit in this as well as other particulars when humbly sought to but we have no reason to think that he doth this ordinarily in an immediate manner but by blessing the use of means i. e. the consideration of the motives he hath given us to believe And that he confirms our Faith by giving us to see such strongly-convincing demonstration in those Arguments and by so closely applying the evidence of them to our understandings as that they come to be even perfectly over-power'd and against all opposition to have full assent and such as hath a powerful influence upon our practice as it were even forced from them But if all the external motives will not make one sufficient Argument to perswade to assent how could they render the unbelieving Jews inexcusable as our Saviour several times assured them they would
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
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
THE PRINCIPLES AND PRACTICES Of certain Moderate Divines of the CHURCH of England greatly mis-understood Truly Represented and Defended Wherein by the way Some Controversies of no mean Importance are succinctly discussed IN A Free Discourse between two Intimate Friends In III Parts Phil. 4. 5. Let your Moderation be known unto all men LONDON Printed for Lodowick Lloyd at the Crown in Duck Lane MDCLXX To the Reader READER WHat may be the Fate of this Book I can't Divine nor will I be solicitous concerning it But I expect and also claim at thine hands so much Candour as that how meanly soever thou mayest think of it thou wilt not judge uncharitably of the Author's Design in writing it I that may best know it am able to assure thee that it was not to gratifie those Persons he wisheth he may not rather offend them whom he therein giveth a true account of but to serve a more noble Interest Nor is it his desire that their Adversaries would entertain a more favourable opinion of them upon their reading the following Lines but onely in order to their being reconciled to their Spirit and Principles This is an Age wherein plain and open-hearted Dealing will be by no means endured and must look for no better thanks from the generality than Calumnies and down-right Rayling But I am very sure that no man can be easily provoked by any thing in this Dialogue but he that accounts Moderation a great Crime and is conscious to himself that he is in the way it hath pleased him to espouse a hot spirited and violent Zealot For neither Theophilus nor Philalethes have taken a course to exasperate any one of the contesting Parties but only and much alike too the high and fierce men of each Party And as for such they could not perswade themselves to be over-careful not to displease them as too well knowing that it would signifie nothing so to be they being a Generation of people whose waspish and testy not to add proud Spirits can by no means brook a Dissenter scarcely in the smallest and most trivial matters Whereas Theophilus as he passeth along doth engage himself in the Confutation of certain Opinions I desire thee to take notice that he is notwithstanding so far from a disputing or contradicting Genius that I know no man more averse than himself thereto And he thinks time infinitely better spent in the serious practice of true Piety than in disputing or studying Controversies and that there is no such life when all is done as that which is chiefly employed in mortifying Corruptions and making our selves more and more like to God and fit for the enjoyment of him And indeed if all our Professors of Christianity did sincerely love God and made it their great business to keep Consciences void of offence towards him and men it would be scarcely worth the while to concern our selves much about curing them of any of their mistakes For so long as they are careful to exercise themselves in so doing to be sure they cannot possibly be such as would so far injure them as to render them uncapable of Eternal Blessedness But seeing there are several Opinions very highly cryed up among us which do apparently make many of the Embracers of them much worse and have an extreamly bad influence upon their Lives and therefore much more upon their Souls it must needs be a work of great Charity to endeavour to undeceive those that hold them And they are such Doctrines alone as Theophilus is assured are of very bad consequence that he hath much troubled himself about in this Discourse As for the last Opinion that he spends any considerable time in endeavouring to shew the falsity of it was at first his intention to take no notice of it But to deal freely with thee he could not upon second thoughts gain leave of his Conscience to let it pass for that told him that he would shew but little love to his infinitely Good God or concernment for his Honour should he not take advantage of so fit and proper an occasion as was then offered him to vindicate him from the most unworthy Representation that Doctrine giveth of him And he solemnly professeth that he would have said nothing of it were he not constrained to do otherwise by his Love to God and the Souls of Men And by his earnest desire to give his Testimony against the abuse that is thereby put upon the best of Beeings also to contribute his little Mite towards the utter silencing of that Plea for Carelesness and Irreligion that very many if not most men from thence make Whoever they be that shall take offence at that Person for freely speaking his own mind because it hath the ill hap not to jump with theirs I would fain know of them why he may not be as much out of humour though he is resolved he will not with them again For surely he doth not more differ from them than they do from him Well Reader it is high time to be reconciled to Moderation and Sobriety to lay aside our uncharitable and therefore unchristian heats against each other And to labour to preserve the Unity of the Spirit if it be not already quite lost in the bond of Peace and throw water upon those Flames that threaten our destruction and but for God's Infinite Mercy would have effected it before now instead of adding more fewel to them And that is the great Design as thou wilt easily perceive of the ensuing Discourse Moreover I most humbly entreat thee to consider that as God was not in the Whirlwind but in the still Voice So Divine Truth is far more unlikely to be found among men of violent and boisterous Passions than among those that are soberly and sedately considerative Passion doth cloud and darken the understanding it casts a thick mist before the eye of the Soul and makes it altogether unapt to discern a difference betwixt Truth and the error that is nearest to it and to distinguish it from one of the extreams which it lyeth between I have another Request to make to thee viz. If thou shalt vouchsafe to cast an eye upon this Discourse that thou wouldest not only read here and there some part of it but take the small pains to run it through For by this means thou mayest understand the Authors sence in several Passages which otherwise thou wilt be lyable to be mistaken concerning And also to go away with a false notion in some Particulars of the Persons therein represented Whom should they judge it an over-bold attempt to give the VVorld without their own consent or knowledge a Character of them he knows to be Masters of so great ingenuity as will easily encline them to put up such faults how great soever they may seem in themselves as are mitigated by the Circumstance of well-meaning The Author is aware that the matters discoursed might have been digested into a more accurate Method but
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
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
as at present it is may be very good I need not tell you Philalethes that these mens temper and free Principles are of no late standing for they are no whit younger than Christianity it self nor yet than the Blessed Founder of it Who were he now upon the Earth and conversant here among us would I doubt narrowly escape the reproach of the Long Name as much as those that in spite and contempt use it pretend to be his only Friends and Followers For I might shew in several Instances that it was upon the account of his being such a one as they are accused for being that the Zealous Pharisees could by no means endure him As particularly his Free Conversation void of all Sourness Starchtness Affectation his condemning their Ostentatious shews of Sanctimony their base Censuring and Judging their Scrupulous straining at Gnats when in the mean time they swallowed Camels Their teaching for Doctrines the Commandments of Men and making more species or kinds of duties and sins than God hath made Their Zeal for Mens Traditions more than for Gods Commandments Their great exactness in little things such as Tything Mint Anice and Cummin and preferring them before the weightier matters of the Law Judgement Mercy and Faith Their placing Religion mostly in Externals Their cloaking their Naughtiness with Long Prayers Their accounting themselves defiled by any thing without them c. And moreover his forbidding to call none Master upon Earth or to pin their Faith on any mens sleeves His freely and ingenuously shewing them wherein the power of godliness consisteth viz. in inward Purity and Holiness And preaching up only an inward real and truly Moral Righteousness Philal. And to be sure the Apostles did in all things follow the Example of their Great Master Theoph. Yes no question as far as they were able And among other it may be shewn they did so in such instances as the forementioned And I fear were they alive now that there are many pretended Christians that would quickly change their Opinion of them and upon such accounts carry themselves towards them as much as now they profess to admire them as our Saviour intimated to the Jews they would towards the Prophets were they then living as great honour as in garnishing their Sepulchres and otherwise they professed to have for them And for many years after our Saviour and his Apostles did the temper and spirit we have been describing mightily prevail but as the Christian World grew worse and worse which was especially after it came to be freed from Persecution and to enjoy rest and prosperity it more and more decayed And the generality of Christians grew miserably narrow Soul'd and contentious with each other about little matters and rigorously to impose their own private Conceits upon their Brethren and pronounce those Hereticks that would not receive and admit of them To lay a greater stress upon that which they pleased to call Orthodoxy than upon an innocent and holy Life To evaporate Religion into meer Air and Speculations To burthen the Worship of God with unprofitable needless Ceremonies and by overmuch pomp and gaudery to rob it of its Primitive Simplicity and Spirituality And in a word quite to forget the great end and design of Christ's Gospel So that the excellent Spirit we awhile since commended seems to be utterly lost in those Places where the Bishop of Rome bears the sway the very great decay of it being that to which he was first beholden for his Power But blessed be God it hath been much revived in the Churches which have thrown off his Yoak though there are yet but few in these neither in whom it is in that measure and degree discernable that it was in the most Ancient Christians And the generality of our greatest Professors are still very defective in it And even most good men in too many Instances yet to seek for it Philal. If it were once in some good measure prevalent in the Protestant World I am perswaded we should soon see those very Blessed Dayes that have been so much talked of and that all pious Souls and good Christians long for Theoph. I verily believe we should And that we shall not much longer wait for the downfal of the Visible Antichrist if the Spiritual and Invisible One whose Seat is erected in our own Breasts were once fallen This being that which is like as long as it continueth to keep the other in his Chair in spight of all our Prayers and other endeavours to pluck him thence But my dear Philalethes 't is high time now to conclude this Discourse and refresh our selves with a short Supper for we cannot but be both of us sufficiently tyred and hungry too Philal. If I am tyred then well may you Theoph. Yes truly am I and as sharp set as one that hath lost his Dinner Wee 'l therefore no longer exercise each others patience than while we put up our most earnest Prayer that at length it may please the God of Peace to guide all our Feet into the way of Peace That he would give us teachable Tempers modest and meek Spirits and that the differences in our Sentiments may cease to have so ill an influence upon our minds as to create such uncharitable heats among us and unchristian Animosities to the great dishonour of God the no less Scandal and Reproach of our most Excellent Religion the raising of Jealousies in our Governours the Exposing our Church and State to the Common Enemies and the greatly endangering our Immortal Souls That the Profession and Practice of Christianity may not so rarely go hand in hand And that we may place our Religion in doing rather than in talking and disputing And may behave our selves as those that understand wherein the Life and Power of Godliness doth indeed consist That Non magna loquimur sed vivimus may be ours as it was the Ancient Christians Motto and that the old Primitive Spirit may now at last prevail among us That we may not peremptorily pursue our own private Humours and the Concerns of Parties and prefer them before indifferent and impartial Enquiries after Truth or oppose them to the publick Peace Reason and Interest That we may hate a selfish private Spirit as unworthy of the benignity and generosity of the Christian Religion And lastly that we may contend with each other about nothing more than who shall express in the midst of our different Perswasions most Charity and most Candour God grant that our Jerusalem may at length be made a praise in the Earth by a confluence of these infinitely above all other desirable Blessings Philal. Amen FINIS Part I. I. The entrance into the Discourse II. The hateful character given by some to certain Friends of Theophilus Philalethes III. An Argument of their being greatly abused in that Character IV. That Character due to the broachers of Hobbian Doctrine V. But that doctrine by
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