Scriptures for it that are now urged and by those Fathers but especially by Origen you shall find them answered And by this means it was that the first Fathers were so express in declaring themselves in this matter Philal. Those Gnosticks as ancient as they were are but a slender Credit to that Cause they are found Friends to Theoph. They were as I can largely shew you the most monstrous Hereticks that ever the Christian Church was infested with from its first Plantation to this very day as many other vile ones as there have been And they were as horribly prophane Devils also as ever the Earth bore And the Doctrine of Men's being under an irresistible Fate of being wicked and miserable or good and happy was their great Encouragement so to be as appeareth by their being so concerned for the propagation of it Nor were they so meal-mouthed as to stick at declaring the too natural sequel from it that all good men abominate viz. That God is the Author of sin As also that other which all such must abominate also that understand it viz. That all Vertue and Vice are made so by arbitrary Laws and founded in the Divine Will that is that they are meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only imaginary things and nothing in themselves Well Philalethes it is high time to have done with this we are gotten into a large field and scarcely know how to get out of it The truth is I did not think when we entered on this Discourse to be held in it one quarter of this time but one word hath insensibly drawn on another and indeed we may as easily persist in it twice thus long Let us therefore bethink our selves and proceed to what remaineth Philal. I shall only desire first to mind you of a passage I have read in the Life of the most Judicious and Pious Mr Ioseph Mede written by the Learned Dr Worthington and affixed to his Elaborate Works which is this If at at any time as it was said of St Paul at Athens his Spirit was stirred in him it was when he observed some to contend with an unmeasurable confidence and bitter zeal for the Black Doctrine of Absolute Reprobation upon which occasion he could not forbear to tell some of his Friends that it was an Opinion he could never digest being herein much of Dr Jacksons mind that generally the Propugners of such Tenets were men resolved in their Affections of Love and Hatred both of which they exercised constantly and violently and according to their own tempers made a judgment of God and his Decrees Several more passages relating to the same matter you may if you have not already there also read which shew his judgment in this particular as much a Calvinist as he was accounted Theoph. He therein shewed himself to be of his Mother the Church of England's temper who injoyns us in Her 17 Article To receive Gods Promises in such wise as they are generally set forth to us in Holy Scriptures And now let us return to those Sons of Hers that were the occasion of all this Talk And take notice that as in this last so in divers other of those Points about which there hath been so great a Contest and which have raised such Feuds and Animosities betwixt Protestants their moderation is very remarkable For they have not as hath been too general a practice Endeavoured to run as far from their Adversaries as possibly they could but carefully observing what truth may be found in their Opinions and heedfully separating it from what they conceive Erroneous in them they have I say in some more which with too great heat have been Controverted among us steered a middle Course which time will not admit me now to inlarge upon and therefore I will not so much as instance in them Philal. Therefore it is no great wonder that it fares with them as usually it doth with those that endeavour to part a fray that they are beaten on both sides and exclaimed against by the hot men of the several extreams Theoph. But whomsoever they dissent from there are none they can worse brook than the Monopolizers of Truth to a Party or those that make the judgments of such as they most admire the Standards of it Nor will an ipse dixit be admitted by them as a sufficient Argument to prove any Doctrine by if it be understood of any but God himself They not thinking the wisest and best of men or Churches either as priviledged from a possibility of being deceived They therefore look upon it as very unreasonable for any to go about to knock down their Adversaries with humane Authorities and to deprive each other of their liberty to judge for themselves Philal. This is so great a fault that it is not possible any Protestant should be guilty of it and not contradict his own professed Principles For do we not all most highly condemn the Practice of the Roman Church in erecting an infallible Chair for the Judicial deciding of Controversies in Religion and to give men the true sense of Scripture Theoph. And upon the same grounds that all Protestants complain of that Corrupted Church these Persons greatly blame those whose practice is in this particular like to theirs and that while they inveigh against the Pope make Popes of themselves or of the Masters of their several Sects and so intrench as he doth upon God's Authority Philal. But I perceive there are those among our selves that seem by their talk to lay no less weight upon the Judgment of the Church than the Papists themselves do Theoph. But I would gladly hear them speak out and tell us what Church they mean Surely they cannot mean the Church of England for if she be infallible it is more than she knows or believes her self for whoever reads her Articles may swear she renounceth all claim to Infallibility But if she did not how miserably would she be baffled out of her Pretence thereto by her Sons Arguments against the infallibility of the Church of Rome Philal. I suppose they mean the Truly Ancient Catholick and Apostolick Church Theoph. Very good But where shall we look for her Decrees If it be said in the Writings of the Apostles we will cry up the Churches infallibility and believing as she believeth as much as any But then who shall judge of the true sense of those Writings in matters disputable Philal. Surely they say more than so Theoph. Will they say That the Churches Judgment is to be found in the Ancient Fathers But we are like to be but sorrily helped by that means too they differing so much among themselves as 't is well known they do and there being but few things if any besides such as are most plainly revealed wherein they are all unanimous And in such points why may not We also be unanimous and that as well without their help as with it Philal. But there are some that
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
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
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