Churches under him may be provided of good and able Pastors and that both of Pastors and People conformity to Laws and performance of their duties may be required under Penalties not left to discretion but by Law appointed Philal. By the account you have given me of those Divines I am confident they do not unchurch those Churches that will not admit of this Government as highly as they themselves approve of it Theoph. If they should they would be very inconsistent with their own Principles But let me tell you they cannot but look upon it as very desirable that those few Churches that refuse it would receive it upon more accounts than that of its great Antiquity I need not tell you that they moreover believe the Civil Magistrate to have a Power both Legislative and Judiciary as well in Sacred as in Civil Affairs Philal. But this will not be admitted by many Protestants any more than by the Papists themselves Theoph. I know it will not and that some very fiercely talk against it where they think they may do it safely but they bewray too much ignorance in so doing For as the Learned Author of the Ancient Liberty of the Britannick Church hath shewn as Fathers of Families were at first both Princes and Priests and as by the encrease of Families and their enlargement into Cities and Communities the Oeconomick Authority at length became Politick So it is apparant that in the first Institution of Priesthood Moses took away no part of the Supream Jurisdiction from the Politick Authority for he as King of Iesurun was constituted by God himself the Keeper as well of both Trumpets as Tables And as Moses not Aaron delivered the Ceremonial Law so long after Moses King David instituted the Courses of Priests and Solomon thrust out Abiathar the High Priest And when Christ inaugurated his Apostles he furnisht them with great powers of his own such as the Administration of Sacraments and the power of the Keys but all that he bestowed on them he did it Cumulatively and nought at all Privitively for he detracted nothing from the Authority of the Civil Power nor gave any Commandment that Kings because Christians should have their Jurisdiction abated But you may find this Subject excellently and more fully handled in the former part of the Discourse of Ecclesiastical Polity lately publisht Philal. Seeing Theophilus those Divines are of those good Subjects that heartily acknowledge the Kings Majesty to be Supream Governour in these his Dominions in all Causes as well Ecclesiastical as Civil they must needs likewise believe that the Church Government He hath Constituted may not without the guilt of Rebellion be violently opposed or of Sedition be in any kind affronted by any of his Subjects Theoph. You may be assured of it Philalethes of any as well as them that are not next door to Mad-men And these our Friends acknowledge also that it is in the power of the Governours of the Church to Compose Forms of Prayer to be used in Publick and such Rites as they in their Wisdom shall conceive most proper for the decent orderly and Reverend Solemnizing of Divine Worship And that it is the duty of all under their Authority to Submit to the use of such Forms supposing the matter of them be agreeable to the Holy Scriptures and that they are directed onely and immediately to God in the Name of Christ and that they ought to conform to those Rites so long as they are of an indifferent nature and not imposed as necessary in themselves or essential parts of Worship or to recommend the Worshippers to God and make their Service accepted or to convey Grace or as laying an Antecedent Bond upon the Judgment as well as on the Practice but only as things alterable and in their own nature indifferent And such they conceive the Forms of Prayer now enjoyned to be and the other Rites of our Church and to be no otherwise than as such imposed Philal. But do they not likewise hold that Governors are obliged not only to make choice of such Rites as are in their own nature indifferent and to impose them as such but also to beware how they enjoyn any that they are not on good grounds assured are for Edification Theoph. This is out of doubt And I presume they also believe that no Rites may be enjoyned that are known to be but by accident and the infirmity of the people generally inconvenient But yet though Governors should miscarry in the discharge of their duty they question not but that the people are bound to obey them while they command nothing but what is lawful though it should be inconvenient Philal. That Command of the Apostle Obey them that have the Rule over you in the Lord hath no such limitation as this annexed When they command things convenient We are also required to submit to every Ordinance of Man for the Lords sake Whether it be to the King as Supream or unto Governors as those that are sent by him Theoph. Nor ought that limitation to be implyed in these or the like Precepts For that though those that are under Authority ought to judge for themselves what is lawful yet it is most unreasonable that the judgment of what is convenient should not be left to their Governors Philal. Nothing is more apparent than that if the people should have this liberty it would tend to the invalidating of all Laws and utter subversion of Government Theoph. That 's certain Therefore these Divines though they could heartily wish that nothing may be injoyned in the Worship of God among us but what considering the very outward Circumstances we are in may be as expedient as lawful yet they esteem it as unquestionably true that the people ought to obey even in those things that the Magistrate should not command And that a certain duty and such is Obedience to Authority may not be forborn upon uncertain Conjectures or any miscarriage in those to whom they owe it The mischiefs of contending with Governors about supposed inconvenient things being incomparably greater than any that can follow upon obedience in such things Philal. By what you have said I easily guess what Opinion they have of that conceit that hath of late years been broached and practised upon viz. That when the Supream Magistrate refuseth to reform what is amiss in Church or State the Subjects ought to take that work into their own hands Theoph. Do you only guess at it You may be most certain that they judge no Fancy more wild and mad nor of more pernicious Consequence And know also that they profess unfeignedly to believe as well as subscribe to it that it is unlawful for the people to take up Arms against their Prince or those commissionated by Him upon any pretence whatsoever I need not now inform you Philalethes whom by their forementioned Moderation they greatly offend You know that also upon that account
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
the Latin Tongue I think it great pitty that it should be kept lockt up in our own Language But to proceed as that Gentleman was not so these also we are speaking of are not at all forward to give a Catalogue of Fundamentals but instead thereof content themselves to tell their Hearers that it is sufficient for any mans Salvation that he assent to the truth of the Holy Scriptures that he carefully endeavour to understand their true meaning so far as concerns his own duty and to order his life accordingly And that he whose Conscience tells him upon an impartial inquiry into himself that he doth thus need not fear that he erreth damnably But into the number of the Doctrines they account Fundamentals they will by no means admit any that are not plainly revealed as hath been already intimated with the reason why And for the same reason they doubt not but that according to mens various Capacities means of knowledge and such like the same points of Faith may be to some fundamental and to others not I mean may be necessary to be known and explicitely believed by some but not so by others which was likewise before in effect said Philal. Well Theophilus you have imparted to me I thank you very excellent Principles Without doubt they would be greatly effectual to the cementing of our present differences and healing our lamentable wide Breaches if they were generally entertained by Christians and improved What a brave World should we have would we but all practise upon such Principles This would be the way to unite those in Affection that differ in Opinion Theoph. And this would be the way too to make far fewer differences in Opinion For then would not men be superstitiously fearful of impartially examining those Doctrines the truth of which they now think it a sin so much as to call in question And by this means taking all those they have been instructed in for granted there is little hope of ever undeceiving them These Principles being well digested will likewise mightily quiet mens minds and cure them of all tormenting fears of their being out of the true way to Blessedness while they are not conscious to themselves of living in the allowance of any known sin or neglect of any such duty that they seek Truth impartially and adopt not any Opinion in order to the gratifying of any corrupt affection Philal. They will certainly unshakle and disintangle mens minds and give them their due liberty they will enlarge and widen their Souls and make them in an excellent and most commendable sence men of Latitude Theoph. You make me smile at that conceit But yet Philalethes as excellent and very useful as they are and must needs appear to be to any one that will give himself leave to consider them those Friends of ours by their endeavours to propagate them have procured to themselves enemies of divers sorts Their thus doing vexeth to the heart all peremptory and magisterial Dictators of whatsoever Party they be This whets the Tongues of those against them whose great ambition it is to lead of those no less that take as great pleasure in being led and in following blind-fold either some particular men or certain Church Philal. Concerning these latter it may be said as Tacitus doth of some that they are Natiad Servitutem Born to be Slaves and think bondage a great blessing For otherwise how could they be so highly displeased with the charity of those that would set them free I presume Theophilus that it might be upon this account that so much Choler discovered it self in a Reverend Doctor whose years alone it might be thought should have taught him much more discretion and provoked the angry man not very long since to shoot from the Pulpit most dreadful Thunderbolts against these Divines in a Learned Auditory Theoph. There are those that suspect that 't was envy chiefly that put him upon taking so much vain pains to render them odious to Gentlemen too wise to do other than pity him for his labour he finding himself as great as he thinks his own deserts less regarded than some of those vile persons Moreover Philalethes thence it is that some who have more Zeal than Discretion and I wish I had not cause to say more Passion and Pride than either do inveigh against them as those that are so far from true Sons of the Church that they are her Enemies and undermine her and more dangerous people than the worst of Sects And thence it is that others too who are of the same temper though of a contrary Faction joyn with these in accusing them as men luke-warm in the Cause of God and unconcerned for the Orthodox Religion nay such as are so far from contending earnestly for the Faith once given to the Saints that they expose it and endanger the loss of it Philal. I think in my Conscience they take the only course to preserve it But it seems those men take it for granted in the mean time that those Opinions they are pleased to call theirs must needs be of no less account with God than with themselves and that those they think good to brand with the black mark of Fundamental Heresies cannot be otherwise and that there can be no effectual confuting of them but when the Persons that hold them are cursed with Bell Book and Candle and have the severest and most dismal of Sentences past upon them Part III Theoph. You may be sure of it But is it not time think you Philalethes to acquaint you with those Divines Judgment in Matters of Discipline Philal. Yes if you think so Theoph. Come on then This following be you assured is a true account thereof Namely That to all Forms of Ecclesiastical Government they greatly prefer that of Episcopacy because it is apparent that so much as is essential to that Government did universally take place in the Church presently after the Apostles times and therefore it is very probable that it was also in their dayes It being hardly conceivable that so great an alteration as that of Presbyterian or Congregational to Episcopal Government could in a little time have prevailed over all the World and have continued for so many Ages together if it had been otherwise Philal. How much do they or you conceive to be Essential to Episcopacy and therefore agreeable to the Primitive Pattern Theoph. Mr. Chillingworth shall answer you that Question If we abstract saith he from Episcopal Government all Accidentals and consider onely what is essential and necessary to it We shall find in it no more than this An appointment of one man of eminent Sanctity and Sufficiency to have the care of all the Churches within a certain Precinct or Diocess and furnishing him with Authority not Absolute or Arbitrary but regulated and bounded by Laws and moderated by joyning to him a convenient number of Assistants to the intent that all the
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