THE PRINCIPLES AND PRACTICES, Of certain Moderate Divines of the CHURCH of England, (greatly misunderstood) 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 gratify 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 only 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 downright Railing. 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 persuade themselves to be over-careful not to displease them; as too well knowing that it would signify 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 ourselves 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 ourselves 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 cried up among us, which do apparently make many of the Embracers of them much worse, and have an extremely 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 show 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 show 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 Beings, & also to contribute his little Mite towards the utter silencing of that Plea for Carelessness 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 fuel 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 extremes which it lieth between.  
I have another Request to make to thee, viz. If thou shalt vouchsafe to cast an eye upon this Discourse, that thou wouldst 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 Author's sense in several Passages, which otherwise thou wilt be liable 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 overbold attempt to give the World, without their own consent or knowledge, a Character of them, he knows to be Masters of so great ingenuity as will easily incline 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 yet he is not like to apologise 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 public Censure.   

The Contents.  



The First Part, Page 1.    
I. THE entrance into the Discourse Ibid.  
two. 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 judgement of over-critical Persons, ibid.  
seven. Another Argument that they are abused, 18  
viij. Theophilus undertaketh impartially to Represent them, 20  
ix. Of their Practices, 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.  
xuj. 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.  
nineteen. 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 itself, 64  
xxiv. A second Advantage gotten by demonstrating the Reasonableness of the Precepts of the Gospel, 66  
xxv. In what sense the Precepts of the Gospel are highly reasonable, 69  
xxvi. A Description of Reason, 70  
xxvii. The first Proposition, showing in what sense 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 enjoined in the Gospel, commended by Heathens, 80  
xxxii. Those vindicated from making the Gospel but a little better than a mere Natural Religion, that assert that Reason alone is able to prompt to us most of the Duties therein enjoined, 86  
xxxiii. Wherein the Gospel excelleth all other Religions, 88  
xxxiv. To say that what the Gospel requireth, is most suitable to Reason, is highly to commend it, etc. 91  
xxxv. Of their Preaching the Reasonableness of the Points of mere belief, 93  
xxxvi. All the Points of mere belief to be consistent with Reason sometimes proved by them, 94  
xxxvii. That they do not endeavour to levelly all such Points with men's 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 suitable to the Dictates of Reason, ibid.  
xli. An Argument drawn from Notions of the Heathens, to prove the most weighty Points of Faith suitable 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 sense they do not so, and in what sense they do, ibid. & 118  
lii. No difference betwixt Evangelical Righteousness, and that which is the best sense Moral, 119  
liii. To work in us such a Moral Righteousness, the Design of the Gospel, 120  
liv. A Righteousness in no sense Moral a Contradiction, 124  
lv. Of Imputative Righteousness, and in what sense they believe and Preach it, 126  
lvi. Their notion of Christ's imputed Righteousness, 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 Righteousness no Scripture Phrase, 133  
lxii. Some Verses in the fourth to the Romans considered, ibid.  
lxiii. St. James 2. 23. considered, 135  
lxiu 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 applied to the business of justifying, 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 implieth Obedience, 159  
lxxiii. An Argument to prove that Faith justifieth as it receiveth Christ quà Lord, as well as quà Saviour, 160  
lxxiu 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 virtues in the business of justification, 162  
lxxvi. Why justification is mostly ascribed to Faith, 164  
lxxvii. Two Acceptations of the Word Faith, ibid.  
lxxviii. The virtue 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 men's Conversion, 175  
lxxxiv. Faith the Condition of the New Covenant, ibid.  
lxxxv. Of their being accused for the foregoing Doctrine, as holding justification 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 justification by Works in St. Paul's sense, 186  
lxxxix. By Works, when opposed to Grace or Faith, New Obedience never meant, 188  
xc. No Crime to hold justification by Works in St. James his sense, ibid.  
xci. St. Paul's Language not to be preferred before St. James his, 189   



The Second Part. 190    
i. A more distinct Account of their Opinions, ibid.  
two. Of their judgement in Doctrinals, 191  
three In what sense 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 God's Nature, 193  
seven. Consequences of Opinions not to be charged on all those that hold them, 198  
viij. That they set themselves against the Doctrine of God's absolute decreeing men's 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 sense of Scripture that doth evidently contradict self-evident Notions, 217  
xuj. 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 Persuasion to go that way, 223  
xviii. Those Divines middle way between the Calvinists and Remonstrants, 228  
nineteen. 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 ways, though they may be perfectly unknown to us, to clear the justice and Goodness of his Dealings with all Mankind, 254  
xxvi. Whether what must be acknowledged to defend that middle Way, tends to encourage security, etc. 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 Gnostics were great Friends to it, 291  
xxxv. Mr. Joseph Mede's judgement concerning this Point, 293  
xxxvi. The Church of England no favourer of it, 294  
xxxvii. The Moderation of those Divines in other Matters of Controversy, 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, denied 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 Ecumenical Councils, 300  
xlii. What Respect due to Councils, 302  
xliii. The Church of England's sense 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 judge 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 judge, 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 Candour 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 judgement in Matters of Discipline, ibid.  
two. 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 judiciary in Ecclesiastical Affairs, ibid.  
seven. Their Opinion of the Authority of the Church, 327  
viij. 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, etc. on any pretence, 331  
x. That they are for showing 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, etc. 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  
xuj. What Name they only desire to be known by, 340  
xvii. That their Temper and Free Principles are of no late standing, etc. 341  
xviii. Why the Pharisees could not endure our Saviour, ibid.  
nineteen. 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.  
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A FREE DISCOURSE BETWEEN Two Intimate Friends, etc. 
Part I.   Philalethes. 
MY dearest Theophilus, 
I. The entrance into the Discourse  the observation I have for some time made of the great change in your countenance, from that spriteful and cheerful 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 Misfortune that hath made such an alteration in so well-composed, and excellently tempered a mind, as yours is.  Theophilus. 
I am much obliged to you, my best Friend, for the good opinion you have conceived of me; which must be imputed not in the least to mine own merit, but wholly to your goodness: for I assure you, my temper is as obnoxious to troublesome impressions as other men's, how sedate soever you are pleased to think it.  Philal. 
None doubtless may pretend, so well as yourself, to understand it: but if it be so impressible as you say, I have known you far better able to hide your infirmity than I perceive you now are.  Theoph. 
I say, Philalethes, no man can with less reason boast of Stoicism, than myself: but were my soul the most unconcerned of any mortals, and as free from all disturbing Passions, as is in this state possible; that discomposure of thoughts you read in my looks, you will not at all wonder at, when you have once understood the occasion. But I shall defer the satisfaction of your desire in acquainting you therewith, till I have informed you, that I have taken notice of as little serenity of late, in your aspect; as Critical as you are in observing mine: and have several times seen so thick a Cloud there, as made me conclude the distemper of my mind to be no whit greater than that of yours.  Philal. 
I see then that I am no less to seek in the Art of Dissembling then yourself; and you shall presently acknowledge, that of us two, I am the more open-breasted: for though you have kept me hitherto in suspense, and delayed to let me learn the ground of your trouble; you shall not wait one minute for the knowledge of the true cause of mine. It is not to be attributed, Theophilus, to any personal evil, or of a private concern; but to a very quick sense of the most deplorable State of this our Church. It pains me to the heart, when I consider to what a prodigious height, about matters of Religion, our feuds are grown; and how utterly averse the too many Sects and Parties we are crumbled into are, to entertain thoughts of peace and accommodation. When I well weigh in my mind, what a rare Engine the Gospel is, for the effecting the most hearty agreement and friendship among men imaginable, (wherein, I persuade myself, it fails not of happy success, where it is sincerely entertained) and then observe what a makebate it hath notwithstanding proved, among the generality of our professors of it; and occasions, through their own most wretched folly and naughtiness, the sharpest Contests, and most bitter and irreconcilable Enmities: I find I have more than enough to do, to govern myself as I am sensible I ought, and to keep the inferior faculties of my soul in subordination to its superior, as becomes a Man and Christian, in the resentment of it.  Theoph. 
Had you not the ambition, Philalethes, to be now beforehand with me in Friendship, and first to unbosom yourself to me; you had by this time received the very same account of that Melancholy that in me you spied.  Philal. 
Though I could never give credit to the Pythagorean Doctrine of the Transmigration of souls into divers bodies, yet I could be almost tempted to fancy what is more strange, namely, that our two bodies are at once informed by one and the same soul.  Theoph. 
This is not a thing so wonderful, as to incline me once to dream of such an Hypothesis, were it much less incredible than it is, to enable me to give an account of it: for though, sure enough, our souls are as distinct as other folks; yet they being conjoined by the same principles and interest, I can much better understand how this you so admire at should be, than how it came to pass, that Hypocrates his Twins laughed and cried, lived and died together. But, my good Philalethes, hath it not increased the disquiet of your mind, to think what usage some worthy Friends of ours (whom I know you have much heard of, though I suppose you are not so well acquainted with them as myself) meet with from our hot and contentious Christians? and how ill they are recompensed by the several litigating and sharply-contesting Parties, for their industrious endeavours to make peace between them?  Philal. 
Yes, Theophilus, that it hath; and to my great trouble I have often observed, that the Fierce men (as much at odds as they are among themselves) can too well agree in heaping Calumnies on these Gentlemen, and in giving them the worst of Characters: In which dealing of theirs with them, they have imitated that of the Heathens with some of the Primitive Christians; who first dressed them in Bears skins and then baited them. The world is not so depraved, nor do I think ever can be, as to reproach good men under that notion: that therefore these persons may be cried down with the greater show of zeal, and that it may be looked upon as the interest of Religion to cast an odium on them; 
II. The hateful character given by some to certain Friends of Theophilus & Philalethes.  I have heard them represented as a Generation of people that have revived the abominable principles of the old Gnostics; and that they are of those long since extirpated Heretics the natural and genuine offspring.  Theoph. 
You say very right, for they are represented as such for all the world; we being told with much confidence, by those that think themselves greatly affronted, if whatsoever drops from their mouths be not received as a Sacred Oracle, that they are a company of men that are prepared for the embracing of any Religion, & to renounce or subscribe to any Doctrine, rather than incur the hazard of Persecution; and that they esteem him the only Heretic that refuseth to be of that Religion the King or State professeth; or, at least, this the most dangerous Heresy, that Suffering is to be preferred before Sinning. They are characterized as people, whose only Religion it is to temporize, & transform themselves into any Shape for their Secular interests; and that judge no Doctrine so Saving, as that which obligeth to so complying and condescending a humour, as to become all things to all men, that so by any means they may gain something: as I heard one once jeer a most worthy person that is one of them, as he thought, no doubt, very wittily.  Philal. 
Have you not heard the Choleric Gentlemen distinguish these persons, by a long Nickname; which they have taught their tongues to pronounce as roundly, as if it were shorter than it is, by four or five syllables?  Theoph. 
Yes, Philalethes, oftener, I presume, than you have: for though we are both Countrymen, and wont more than most to a solitary life; yet my occasions call me abroad, and into variety of companies, more frequently than yours do you: where I hear, ever and anon, the word of a foot and half long sounded out with a great grace; and that not only at Fires and Tables, but sometimes from Pulpits too: nay, and it accompanied good store of other Bombasts, and little Witticisms, in seasoning, not long since, the stately Oxonian Theatre.  Philal. 
I am not so little skilled in the language of the Beast, as to be ignorant of the derivation of that Long name: but I pray, Theophilus, what do those that so please themselves with it mean by it?  Theoph. 
That I can tell you from their own mouths: for I have heard them give a description of their Latitudinarian; and 'tis this short one, He is a Gentleman of a wide swallow.  Philal. 
Very good! It seems then his Conscience is the Seat of his Latitude, and that this name includes the forementioned Lovely Character.  Theoph. 
It does so. And thus as we have seen children make an ugly picture upon a wall, & then spit at it; or dress up a Puppet, and then make sport with it: so those, whom one might expect should be better employed, make a deformed and misshapen Beast, and then worry their own creature. But if to be highly charged be a sufficient evidence of Gild, who can accuse the enemies of the Primitive Christians of barbarity in their carriage towards them? For it is well known that the imputations they lay under, were no better than those of Atheism, the most beastly Incest, and bloody Cruelty.  Phil. 
Nay, how can we then blame even our blessed Saviour's Judges, for pronouncing that Sentence they did against him, seeing the Crimes he was charged with, were of the foulest nature, and no less than Sorcery, Treason and Blasphemy? But as confidently as these men are thus highly accused, and that by those that pretend to be of all others best affected to that Religion, that is no less peaceable than it is pure, and that engageth its professors not easily to think, as well as not to speak ill of any; the little knowledge that I have of them makes me conclude, that it is no hard matter to prove, that their Accusers, in being so, declare themselves to have the wide swallows they condemn their Brethren for; and that so wide, as glibly to down with Camels, as much as one sort of them may seem to strain at Gnats.  Theoph. 
You say well; 
III. An Argument of their being greatly abused in that Character.  there is indeed no difficulty in proving it: For what unprejudiced person can easily persuade himself to judge so very hardly of these men, that considers, that there are not any that have better than they, (I had almost said, so well) demonstrated and improved that Principle, which is the Foundation of all Religion, viz. That Moral good and evil are not only such, because God commands the one, and forbids the other; but because the things themselves are so essentially and unalterably. That there is an eternal Reason, why that which is good should be so and required, and why that which is evil should be so and forbidden; which depends not so much on the divine will as the divine nature.  Philal. 
This is to me a demonstration that they are most injuriously represented. I must confess, 
IV. That Character due to the broachers of Hobbian Doctrine.  had they broached such Doctrine as the Hobbists propagate, viz. That all Moral righteousness is founded in the law of the Civil Magistrate: That the holy Scriptures are obliging by virtue only of a Civil Sanction: That whatsoever Magistrates command, their Subjects are bound to submit to, notwithstanding contrary to Divine Moral laws: I say, had they published such Doctrine, I should then myself most freely subscribe to the worst that hath been said of them.  Theoph. 
And so should I too; but those accursed Principles (for I can give them no better Epithet) were never more solidly confuted, 
V. But that doctrine by none better confuted then by these men.  than by these men. Nay, they might have rendered themselves too liable to the hardest Censures of men, more judicious and critical, than ingenuous and charitable; 
VI That preaching some of their adversaries doctrines might render them too well deserving that character in the judgement of over-critical persons.  had they preached those doctrines, that not a few of those very people that make the loudest out-cries against them have formerly, and I have cause to fear do still instruct their credulous disciples in: whom yet neither I nor they dare pass an hard sentence against, upon that account; because we hope, and believe also, that they do not discern the natural consequences of their Principles. But I for my own part must needs confess, that should I think as they profess to do in several points, I should be in no small danger of being, in their hateful sense, a man of Latitude. I shall only instance in one of those Doctrines, that pass for currant among many of these severe Censurers; viz. That which is opposite to that I said those persons have so rarely well demonstrated. You know that not a few of their Adversaries do make the will of God the only measure of good and evil; and will by no means admit that distinction, Some things are good because commanded, other things are commanded because good; and so on the contrary.  Philal. 
No, I know they will not. I was myself once told by a too hot Divine, that yet was in some things more sober than many of them, when I delivered that distinction, and expressed my approbation of it, that I spoke blasphemy.  Theoph. 
'Tis very likely; I have also, and that more than once, been shent with great gravity upon the very same account. However, Philalethes, God forbid that we should so far imitate the weakness of the men we blame, as to say that holding the forementioned Principle, they must all of them of necessity be of that Dutch Gentleman Zeglovius his mind, who hath impudently told the world in Print, that God may please, out of the absolute Sovereignty of his will, to command all that wickedness he hath forbidden, and forbid all that holiness he hath commanded. Nor dare I say, or yet suspect, that they believe that we can have no assurance, that God will perform either his threatenings or promises; and that he doth not will to deceive his creatures in making the one and the other; which deception, if he wills it, must needs be good: nor that when they say that God is of a holy nature, they mean no more, than that he cannot abide to be disobeyed; which is but a slender commendation: yet who seeth not, that will but give himself leave to think at all freely, that these are consequences inevitably following from that their Doctrine? which as I said, have the men they look upon as such Debauchies, divers of them most excellently discovered the falsity of; and most convincingly proved the unchangeable natures, and eternal laws and differences of good and evil: and that it is the most horrid Contradiction to assert, that God can will that his creatures should not be just and righteous, good and holy; and, those of them that I know, take occasion frequently, to declare their abhorrence of that opinion, with all that are derived from it, or of kin to it. Now, Philalethes, what can their design, think you, be in thus doing? can they manage any other than that of convincing men of the indispensable obligation that lieth upon them, to love and prosecute all goodness, and to shun and abominate all sin? what other end can they serve by this means, besides rendering the Religion of Christ Jesus most amiable, and effectual as to its great intent?  Philal. 
For my part, 
VII. Another Argument that they are abused.  I am not able to imagine, how they can propose to themselves any other: And what you said last, brings to my remembrance another Argument that will convince any candid person, that it is, at least, most highly probable, that they are, in being represented as was said, very unjustly dealt with, viz. That none have with more strength of reason demonstrated, that the grand design of the Gospel is to make men good: not to intoxicate their brains with notions, or furnish their heads with a system of opinions; but to reform men's lives, and purify their natures: which noble principle together with the former, doth utterly overthrow that Latitudinarianism they are accused of, as he must be blind, or shut his eyes, that doth not see it: And if it were well minded and improved by our angry men, it would, no question, turn the edge of their zeal quite another way; and convince them, that there are too many things they lay a heavier stress upon, than they can ever bear.  Theoph. 
This was excellently well observed of you; and as you say, if the design of the Gospel were well understood, and as well considered by those men, they would think their precious time may be much more profitably spent, than in contending about mere speculations, or such practices as neither serve nor disserve that design; and have no influence either into the bettering or depraving the souls of men.  Philal. 
But, Theophilus, I could be glad to know more distinctly than I do, how it comes to pass, that it is the ill fate of those our Friends, to have the worst character given them, by the Rigid men of all Persuasions: what unlucky stars are they born under, that, of all others, they should meet with the worst usage, and foulest play; if they have given no occasion to those people to think and speak so ill of them; nor by any default of their own, have exposed and laid themselves open to their censures?  Theoph. 
I shall willingly gratify you in this request; 
VIII. Theophilus undertaketh impartially to represent them  which I will do in giving you an impartial representation of them; wherein by the way, as we pass along, you will clearly perceive, what you are already, I know, inclined to believe; that some things, at least, not blame-worthy, and others very highly deserving praise, have made them the objects of so much spite; and that 'tis occasioned by none but such things.  Philal. 
The account in general, that from men worthy to be credited I have had of them, and particularly that they are persons of great Moderation, hath prepared me, were you a perfect stranger, not to question your veracity, let the character be never so good you shall give of them.  Theoph. 
I assure you, Philalethes, I am under no temptation, to tell you a tittle more than I know to be true concerning them: nor do I think it can be my interest to tell, at any time, a lie for God himself.  Philal. 
You might have reserved this, for one to whom you are less known, than you are to me; and therefore, I pray proceed: but if you please, I will make so bold as to set you your Method; and desire you first to give an account of their Practices, and then of their Opinions.  Theoph. 
You may, if you will, call this freedom, which I acknowledge a great favour, but by no means boldness: And the Order you prescribe I shall as willingly proceed in, as if it had been mine own choice; but I will not promise you to keep myself over-exactly to it, and never to confound these two.  Philal. 
I do not expect you should.  Theoph. 
Well then, Philalethes, 
IX. Of their Practices.  as to their Practices; the familiarity that divers of them have honoured me with, assures me, that there are none among whom more true goodness is to be found, than is in them observable. Nor have their aspersers, as I can learn, ever convicted any of them, as persons offensive in their behaviour either towards God or men: nor can I tell, that any of those that are most maligned, have been so much as accused of such actions in particular, as are plain and undoubted transgressions of the first or second Table.  Philal. 
I perceive you put an Emphasis upon undoubted; and that therefore they are charged with those things, that their Adversaries judge Transgressions of the one or the other Table.  Theoph. 
The reason of that Emphasis you have well guessed at; for they are accused of some such things as divers look upon as breaches of the first Table, and particularly of the second Commandment; which are by others esteemed not only not so, but in certain cases to be so far from being prohibited, that they are their duty. In short, the grand fault that is found by some in their practice, 
X. Of their Conformity to the Ecclesiastical Laws.  is their Conformity to the present Ecclesiastical Laws; which enjoin some Rites in the Worship of God, which there is no express warrant from the Scriptures for. But whether this be well or ill done of them, I must not now stand to determine.  Philal. 
Nor will I desire you; it being a Controversy that will take up too much time; and besides, the driest and most unpleasant that ever I engaged in.  Theoph. 
I have the same opinion of it; and therefore you shall not hire me to consent to the spending of any part of the time we have together upon such an Argument. All that need be done now, will be to consider whether the persons we are discoursing of, can possibly be guilty of so great an offence in their Conformity, as may not admit a charitable interpretation. 
XI. The unreasonableness of censuring men upon the account of their Conformity.  For none can think, except such as are grossly silly, that it is indisputable that the matters now enjoined are unlawful.  Philal. 
Those must be very ignorant that so judge; when as men, as famous both for Learning and Piety as the Church of England hath ever been blessed with, have both by their own Conformity declared their allowance of them, and also defended their Lawfulness, against those of a contrary persuasion.  Theoph. 
Nay more than so, Philalethes, you know that divers of the most eminent Protestant Divines of the best Reformed Churches beyond the Seas, such as Calvin, Beza, Zanchy, and others, have declared their judgements for Conformity to them; and some of them, their earnest desire, that the Ministers of this Church would comply with the will of their Governors in observing them, while they shall think it fit to impose them.  Philal. 
I am not ignorant of it: And methinks the Authority of those men, who were our great Champions in the Anti-Romane Cause, should be of no small account with us all; but much less contemned by any of us.  Theoph. 
Methinks it should not; there being this moreover to say for their being competent judges in the case, that they were not only men of great Learning and Godliness, but also uninterested; and therefore under no Temptation of being biased in their judgements in this particular. So that I say, It is a most reasonable postulatum, that Conformity to the present enjoined Rites, may be by those that oppose it, acknowledged not to be so plainly, at least, condemned, but that very wise and good men may not see it so to be: and therefore may judge it not only lawful to conform, but also their duty so long as they persist in that opinion.  Philal. 
I think it a very clear case, that the Conformists Adversaries have sufficient reason to desire, and take kindly the same favourable thoughts of their Nonconformity; they well knowing how obnoxious it hath been to an ill construction, and hard censures: Nor can they be ignorant what a black and odious character is by some men given themselves; wherein those have paid divers of them in their own coin, and measured to them with the same measure, wherewith they have meted, to those our Friends we are speaking of, in an especial manner, and more than to any other Conformable persons.  Theoph. 
What you say is most true; but yet I must tell you, that these friends of ours, (and I thank you for giving me this occasion) though, as you said, most provoked, are not in the number of those Warm Gentlemen of the other extreme; but, as I have often observed, they express great candour towards them.  Philal. 
I am glad to hear it; and that they are so wise men, and good Christians, as not to return censures for censures, and evil for evil. Nor can I well conceive how any ingenuously-minded person can admit so much as an hard thought of any, merely upon the account of their not being of his mind, in matters that have been controverted, as these things have been, between men of confessedly-great worth and goodness. I declare for my part, and I care not who knows it, that I love with my heart a sober and peaceably minded Nonconformist, as much Conformist as I am myself.  Theoph. 
God's blessing on your heart for that, Philalethes, and I also do freely declare the same, and that I think him never the worse man that is so, supposing I perceive him conscientious in other matters; and particularly that he is not of a censorious, seditious, and tumultuous spirit; but yet such I would not hate neither, but pity and pray for them. But now, do you not think it unaccountably strange, that those our Friends, upon the score of their Conformity, should not be so much censured as erroneous and mistaken as men of no conscience; as if it were as plainly prohibited as Murder, Adultery, and the grossest sins?  Philal. 
I cannot think otherwise; but yet 'tis not more strange than it is true, as I myself also well know. For I happened but the other day upon a Book written by a Divine, that is of a Separated party, and looking into it, chanced to light upon an opposition of the Conformists to the three children; and These being commended for their Heroic resolution, rather to be thrown into the fiery furnace than to serve the King's Gods, and worship the Image which he had set up; he next falls bewailing Those, in these words: How many in this hour of temptation, are caught in this ensnaring trial! What say some? Come, let us rather conform to the Ceremonies, than lose our Liberties; rather let us bow at the name of jesus, than lose all for the sake of jesus; it is better to baptise with the Cross, than to bear the cross; and to wear a Surplice, than to pinch our carcase. Thus many (it is to be feared) destroy their consciences to keep their places. And so he goes on talking after that rate. And though he qualifieth his Censure with an [it is to be feared] yet he plainly supposeth, that to use the Ceremonies of our Church is as unquestionably sinful, as to worship false Gods, and fall down to graven images: and therefore, not withstanding that Parenthesis, he endeavours to make his Readers conclude rather than fear, that Conformists destroy their Consciences, (that is, those of them that he thinks had ever any) to keep their Places. Nay, three or four lines after, as he doth also before, without mincing the matter, he positively asserts as much, in these words: Alas poor souls, how are they fallen in the hour of temptation!  Theoph. 
You have, I perceive, a very happy memory: for I myself some days since met also with the same Book and passage; and I dare say, you have been so faithful as to quote it word for word. But whether thus to judge be consistent with the ingenuity of a Christian; I leave to that Gentleman and his Brethren, in their cool blood to consider. But I am sure if this be not a most manifest transgression of the law of Charity, it is no easy matter to transgress it. But let these men print or preach what they list, I am shrewdly tempted much to question, whether they so much declare their own thoughts, as what they would have their people think; it being their great interest, that themselves should be reputed the only men, that have not shipwrackt faith and a good conscience.  Philal. 
This sounds like such an uncharitable Censure, as you blame them for.  Theoph. 
I expected that reply; but there is too good reason thus to fear: for I profess it cannot enter into my head, that those of them, that are men of competent Learning and Parts, should suffer their tongues and pens so to lash out, if there were not more of cunning than any thing else in it. For they must needs know as well as any body can tell them, let them make their Admirers believe what they will, that it is no easy matter to make it good, that the things upon the account of which they so asperse their Brethren, are against any Law of God: but yet the people must be born in hand, that they are so plainly sinful, that he must needs shut his eyes against the light, that is not convinced they are so: or rather, that all knowing men, can not but suspect them at least, so to be; but most have so little of their self-denial, and zeal for God's honour, as rather to yield to them than lose their Livings, and expose themselves to sufferings.  Philal. 
You have sufficiently vindicated yourself from uncharitable Censuring; for surely that cannot deserve so ill a name, which is grounded upon so good a reason as you have given.  Theoph. 
And I thank you, my Friend, that you gave me this occasion of purging myself from so foul and unchristian a crime.  Philal. 
And you have done it, as I said, very satisfactorily: for Prudence, no question, is a necessary ingredient in every virtue; nor could I ever think blind charity to be more truly so, than blind zeal.  Theoph. 
But to proceed where we broke off. Is it not greatly to be wondered at, Philalethes, that these men will not afford those that differ in their practice from them, in disputable matters, any more favourable Title, than that of people of prostituted Consciences; let them live never so exactly according to all the notices of Gods will clearly expressed in his Word? which, as I said, those Friends of ours are so far from living in contradiction to, that I hear of no clamours against them upon that account; which I am confident I should with both ears, if any thing of immorality did discover itself in their conversations.  Philal. 
But now I think of it, don't you believe that there are those Conformable persons, that have given too good cause for such a severe Censure?  Theoph. 
I don't think that any have done so, by their bare Conformity: but whereas there are those that in all our Changes, have been observed to be zealous still, for that which was most countenanced by the Authority that bore the sway; and have been taken notice of to leap out of one extreme into another; that is, from the height of Fanaticism to that of Conformity; these, I confess, may thank themselves for the hard words that are heaped upon them; but they did not merit them, or gave occasion for them, by their mere Conforming: their former actings might have rendered their Honesty too liable to suspicion, though they had never Conformed; nor may their doing what is now enjoined, considered as such, add to the suspicion; but only considered as diametrically opposite to former actings. And now I have this occasion, I must tell you, that I know none of our Friends in the number of those, that have merited the opprobrious name of Turncoats. But under the late Usurpers, they did so behave themselves, as that some of them were great Sufferers for his Majesty and the Church; and the rest of those I was acquainted with, though they were so prudent as to keep as much as they could out of harms way, and not to expose themselves to needless sufferings, and such of which there could come no good; yet were they no less conscientious, and had a care to preserve themselves unspotted from the guilt of the then wild extravagances.  Philal. 
You have told me no more, than I have often before heard; but I am glad of its confirmation from your mouth. I pray pardon my occasioning so many digressions from the main business, and be pleased now again to return to it.  Theoph. 
You shall not have my pardon, but thanks, for the digressions you have occasioned; they being none of them, I think, impertinent. To go on then: 
XII. Of their Conversation.  They are not only not scandalous, but very lovely also in their behaviour, and greatly obliging. I never in any one sort of men observed so much of openheartedness and ingenuity, freedom, sociableness, and affability, as in these generally. They have nothing of that Crabbed austerity, foolish affectation, or sullen gravity that render too many of their Censurers to wise men not a little contemptible. But as the Pharisees bore our Saviour a grudge, upon the account of his being contrary to their humour in this very particular; so I have reason to believe, that by this means, these persons do not a little distaste divers of their Adversaries, because they look so unlike them, and condemn those their follies, by a quite contrary carriage. But with any Sarcastical smartness to perstringe those fooleries, which some of them have done, is looked on as an expression of a profane spirit: as if to dislike that which makes Religion ridiculous, were to be an enemy to Religion itself.  Philal. 
Nay, I have thought, that there is too much cause to suspect, that what they themselves cannot but acknowledge very commendable in those our Friends, is a great motive to them, so much the more to traduce them; as being jealous that they may thereby gain with many too great esteem. For there was one, some time since, that took occasion to commend a Reverend and most worthy person that is called by the Long name, to an eminent Pastor of a Separated Congregation in London, from whom he received this answer; That jesus Christ hath not in this Nation a greater enemy; and that the goodness of his life was that which put him into a capacity of doing so much the more mischief.  Theoph. 
The story you have told me, I should have looked upon as not incredible, had a less faithworthy person related it than yourself. For I have often observed that Scandalous Ministers, of which there are too many, the more is the pity (though the number of them is computed by those that gladly take all advantages to bespatter and fling dirt in the faces of their Civil and Ecclesiastical Governors, to be far greater than I am verily persuaded it is) I say, I have often observed, that scandalous Ministers have the good luck better to escape the tongues of our Carping people, than the most painful and conscientious.  Philal. 
Any man may, if he will, make this observation: And truly I have too good reason to fear, that not a few of those men are more sorry that all Conforming Ministers are not persons of debauched lives, than that any are so: for if they hear but an ugly tale of any one of them, they never stand to examine whether it be true or false, but with great greediness catch at it, and send it flying.  Theoph. 
Would you have me, in the next place, 
XIII. Of their Preaching.  to inform you, how those Divines in their Pulpits demean themselves; I dare affirm, that if our Separating people would be but persuaded to make their own ears judges, and for some time deign to be their Auditors, if they could also leave all prejudice behind them, they would confess that they cannot in any of their private Meetings, at least better spend their time. I am sure it must be their own fault, if their experience doth not convince them, that there are no Preachers by whom they may gain more real profit. For none can give their hearers better instructions, or back them on with more cogent and effectual motives and arguments than they do. I have myself been as constant a hearer of them (before I betook myself to this solitary way of living) as any man: but never was my judgement more convinced, my will persuaded, nor my affections more powerfully wrought upon, by any Sermons than by theirs. I found that in their Discourses generally, they handled those subjects that are of weightiest and most necessary importance: I mean such as have the greatest influence into the reformation of men's lives, and purification of their souls: Nor had I ever so lovely an idea of the divine nature, which is the most powerful incentive to obedience to the divine will, nor so clear a sense of the excellency of the Christian Religion, the Reasonableness of its precepts, the nobleness and generosity of its design, and its admirable fitness for the accomplishment of it; as, through the blessing of God, I have gained by the hearing of these men.  Philal. 
You say, 
XIV. Of their preaching the Reasonableness of the Christian precepts.  Theophilus, that you have gained by these men a clearer sense of the Reasonableness of the Gospel-precepts; there are many nowadays that will con a Preacher little thanks, for insisting on that Topick: for they tell us very weakly, that only Faith is to be set on work in matters of Religion, not Reason.  Theoph. 
Very weakly indeed: 
XV. Of the use of Reason in matters of Religion.  it seems those men would have us believe our Religion we know not why; and so we shall be wise believers in the mean time. Were I of their opinion, I doubt I should be shrewdly tempted to prefer no one Religion before another; and to think none so absurd, as that I should need to stick, upon that account, at entertaining it.  Philal. 
I greatly fear that Mahometanism itself would bid as fair for my belief, as Christianity, did I think as they do. But I am so far from imagining that Reason hath nothing to do in Religion, that I am most assured, that it is nowhere to so good purpose employed as it is there. But how do you understand that place, 
XVI. 1 Cor. 2. 14. considered.  which these enemies of Reason, I think, lay the greatest stress on, in their cavils against it, viz. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. Where, by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is (I know not why) translated the natural man, they understand the Rational; or as some of them love to word it, the Souly man, but mean the same thing.  Theoph. 
Those words of S. Paul are strangely misunderstood by them; nor is there any thing in them, that, with the least show of probability, tends to serve those men's absurd Hypothesis. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify Animalis; and this word never signifieth a Souly man in their sense, but in the quite contrary. For an Animal man is such a one, as gives himself up to the government of his inferior Faculties; or a carnal sensual man: so that he is so far from being a man of Reason, that he is most irrational. 'Tis such a man as this, that the Apostle saith, receiveth not the things of the Spirit of God; he being drowned in sensuality, can have no gusto of, cannot relish such things; that is, while he remains so. They are foolishness unto him, neither can he know them; he can have no right understanding, no clear perception of them; and they sound in his ears like very odd things also. And it is to be imputed to this, that he understands by his Affections more than by his Reason; like the Wolf in the Fable, that went to School to learn to Spell, whatsoever letters were told him, because he minded nothing but his belly, he could never make any thing but Agnus of them. He cannot know them, because they are spiritually discerned; that is, by virtue of a higher principle than that which is predominant in this man; who is, as was said, a mere fleshly wretch. So that this place is so far from condemning the use of Reason in the matters of our Faith, that the necessity thereof in those things is rather to be concluded from it; and that men cannot receive the things of God's Spirit, till by the Assistance thereof, their Reason hath regained its authority, and be able to keep under their brutish affections.  Philal. 
But they say, that we must believe the Scriptures, not because Reason tells us they are true, but because they are God's Word.  Theoph. 
I perceive you are hard put to it, to retain your wont gravity in propounding this Objection; but however, I will very gravely answer you. If we must believe the Scriptures because they are God's Word, than I trow there is a reason on which we are to found our Faith, and that a good one too. But again, why must we believe what God saith to be true? must we believe this because we believe it? None sure will speak so absurdly: but whatsoever answer these men will give to that Question, it is apparent that this is grounded upon a principle of Reason also, than which there is none more evident, viz. That God cannot lie.  Philal. 
I presume that they themselves would give that answer.  Theoph. 
Then they would give another Reason, and so still contradict their own Doctrine.  Philal. 
But they will tell you, that all is at last resolved into God's mere testimony: for we must believe that he cannot lie, because he himself hath said so.  Theoph. 
And what if he had never said so? what they would do I will not undertake to conjecture; but I should not therefore have one jot the less believed it. For God's saying that he cannot lie, cannot be a sufficient argument to me to believe it, if I did not know that to lie is unworthy of God, and disbecoming him: for how else could I tell, but that he designed to deceive me in that very saying that he cannot lie? This therefore is the reason why I doubt not of that great truth, because the reason of my mind tells me, that God must be a Being absolutely perfect, or he can't be God; and being so, it tells me that he cannot be without any moral, no more than physical perfections; and to lie, the same Reason of my mind assures me, is a moral imperfection.  Philal. 
This no man can once doubt, that hath to any purpose employed his considerative faculty. But to personate these stiff opposers of Reason a little farther. To what purpose is it to go about to demonstrate the Reasonableness of the Christian precepts, when it is once taken for granted, that they are divine? For nothing is more undoubted, than that whatsoever God commands, is therefore to be done, because he commands it.  Theoph. 
That is a truth beyond all dispute; and, by the way, let me tell you it is so, because nothing is more highly reasonable, than that God must be obeyed in all things. But however, I would have these men know, that to demonstrate the Reasonableness of the duties of Christianity, is to do excellent service to the Christian Religion: for, 
XVII. One advantage that is gotten by demonstrating the Reasonableness of Christian duties.  First, it is no small confirmation of our Faith in the truth thereof, to understand the Reasonableness of what is therein enjoined. I remember a good saying of Origen to this purpose; saith he to Celsus, in his third Book against him, See whether or no the agreeableness of the precepts of our Faith with the common notions of humane nature, be not that which hath caused them to to be so readily entertained, by the ingenuous hearers of them. 
XVIII. The consideration of the goodness of the doctrine of the Gospel necessary to accompany that of Miracles, to prove its divine authority.  And I must profess to you, Philalethes, that I lay no less weight upon the goodness that my Reason apprehendeth in the Doctrine the Gospel containeth, than upon the Miracles whereby 'twas confirmed. Nor do I believe the Miracles unaccompanied with that other consideration, a sufficiently-satisfying Argument that our Saviour was sent from God, as infinitely wonderful as they were: but both these together most fully demonstrate to us that Proposition, and neither singly and abstracted from each other.  Philal. 
I have, in this particular, thought as you do, ever since I well considered the three or four first verses of the 13th 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 sign or a wonder; and the sign or the wonder come to pass, whereof he spoke 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, etc.  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 itself, 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 God's 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 God's 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 signify very little when applied 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 quicksighted enough to discern them from real Miracles. But when a person doth not only perform most marvellous works, but also delivereth the most excellent doctrine, we have the greatest assurance that can be from both together, that he came on God's errand, and that the Religion he brought with him hath the Majesty 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 excellency of the Doctrine; and are heard to cry up only the Testimony of the Spirit, as an Argument of the truth of Christianity, 
XIX. Of the testimony of the Spirit to the truth of Scripture.  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 persuasion 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 Gentleman's 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 goodwill 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, 
XX. Theophilus his opinion concerning the inward testimony of the Spirit.  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 persuade 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 overpowered, 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 persuade to assent, how could they render the unbelieving Jews inexcusable, as our Saviour several times assured them they would? Nay, how then could he marvel (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, 
XXI. The believing of divine things a divine Faith, whatever the motives thereunto are.  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 lie 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 add 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 add 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, 
XXII. Of moral certainty.  that only 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 ● 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, 
See the Learned Dr. Stilling fleets excellent Answer to the Lo. Archbp of Canterbury's Adversary, p. 206.  than I have cause to be and am that there were such great Conquerors as Alexander and julius 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 laughed at as an arrant fool, if I did; but should I deny them, I should be thought a madman 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 james: 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 show 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 ourselves to their conduct, they would most sadly bewilder us; and in stead of settled and unshaken believers, make mere Sceptics of us, or what is worse.  Philal. 
There are others, 
XXIII. Of the Scriptures bearing testimony to itself.  Theophilus, that say that the Scripture is sufficiently able to convince men of its Divine authority, by the witness it can give to itself; 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 God's 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 only 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 themselves one would think it should) that there is such a light in Scripture, as immediately operates upon men's minds, as proper light doth on the Optic nerves, there can be nothing said more inconsiderately. For men's understandings cannot discern the truth of things by immediate intuition, but only in a discursive manner; that is, by such reasons and arguments as persuade to assent. And besides, if that be true, not only what you concluded from thence is so also, viz. that 'tis enough, in order to our believing it, to acquaint our selus with the contents thereof; but likewise that 'tis 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 is time to have done with the First Advantage, that I told you is gotten, by having the Reasonableness of the precepts of the Gospel demonstrated to us, viz. That it is no small confirmation of our faith in the truth thereof.  
Secondly, 
XXIV. A second Advantage gotten by demonstrating the reasonableness of the precepts of the Gospel.  Another Advantage we get hereby is, that by this means we learn the incomparable excellency of our Saviour's Religion; not to say above the Heathen God's impositions on their worshippers, (their Religion being, for a great part, not only most ridiculous, but also full of unnatural villainy and filthiness, such as a modest tongue would find it difficult to utter, and chaste ears to hear: Witness the Rites of Cybele, the Feasts of Bacchus, Flora, Venus and Priapus; and likewise 'twas full of Cruelty and bloody Tyranny) I say, passing by the Religion of the Heathens, as not worthy to be named on the same day with that of the Gospel; we do by this means understand the incomparable excellency of our Saviour's Religion, even above that given by God himself to his own people the Israelites, under the Mosaical dispensation. For, we know, it consisted of almost innumerable Injunctions, the reason of which is not at all obvious. We may see our way before us, in obeying Gospel-Precepts; they are enjoined because good, whereas these were good only because enjoined. And though we may guests at reasons for Gods giving those people such a kind of Religion in the general, yet we can say nothing for most of the particular instances of obedience, but that it was the divine will to make choice of them. They were in themselves of a perfectly-indifferent nature, and neither good nor evil; nor had they any thing, I say, that we know of, to commend them, and set them off, but the mere Legislators pleasure. Now except we understand the vast difference betwixt the Law and the Gospel; and how greatly the later, especially in this point of Reasonableness, excels the former; we shall be insensible of that much larger share we have in the Goodness of God, than the jews had, and so want a most exciting motive to cheerful obedience to him, in the present notices of his will we are under the obligation of.  Philal. 
What you say, is too evident to be denied, or so much as disputed: but I pray inform me more particularly, what you mean, when you say that the Precepts of the Gospel are highly reasonable.  Theoph. 
You have less need, 
XXV. In what sense the precepts of the Gospel are highly reasonable.  Philalethes, than most I know, to ask me that Question; but yet because I am gotten into a vein of talking, I will satisfy you, for discourse sake, in that demand. I mean, that they are such, as our Reason tells us are highly fitting, and becoming us; considering what kind of creatures we are, and the Circumstances and Relations we stand in, to God, our selus, and each other. Nay, they are so becoming us, that our Reason will also assure us, that the contrary are no less unworthy of us.  Philal. 
But before you proceed farther, give me leave so far to interrupt you, as to desire a clear description of Reason from you. Whatever I do, I can scarcely think that the great Decryers of it, do distinctly understand what it is.  Theoph. 
If they did, I cannot imagine what should incline them to such extravagant and strange prattle, as is heard from them. But to your Question: Reason is that power, 
XXVI. A description of Reason.  whereby men are enabled to draw clear Inferences from evident Principles. And therefore when the Preachers we are discoursing of, and others, demonstrate the reasonableness of the Precepts of the Gospel; they prove that there are those self-evident Principles, from whence what the Gospel requires may be inferred to be our duty, although God had never declared his mind concerning them.  Philal. 
But surely they cannot think, that there are no precepts in the Christian Religion, but what are such: what say you to those that enjoin the two Sacraments?  Theoph. 
I will, in short, tell you all that, I think, is necessary to be said in this matter, in these two Propositions.  
First, All those things, wherein doth consist the substance of the Christian Religion, 
XXVII. The first Proposition, showing in what sense the precepts of the Gospel are reasonable: with a brief demonstration that they are so.  are good, and necessary in themselves to be done; and the contrary evil, and necessary in themselves to be avoided. Those are such, as it would be a contradiction to suppose them not our duty; considering, as was said, what creatures we are, and our several Circumstances and Relations; and so would it be to suppose these not disbecoming us, and unworthy of us. Our Saviour, you know, sums up our whole duty in the love of God, and our Neighbour; the substance of which, (as is easy to be shown by enumerating particulars) is reducible to these two Heads; nay to the former, namely the love of God. And there is no Principle we do more naturally assent to, than that he, in whom we live, move, and have our being; from whom we receive all we enjoy, and expect all that we can hope for of good; should be beloved by us, nay, and made also the object of our chief love. And an imitation of all Gods imitable perfections, is a necessary consequent of such a love of God; such as his Holiness, Justice, Goodness. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p 22.  Hierocles hath told us, that whom a man loves, he will as much as lieth in him imitate; and that therefore it is necessary, that there should be not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the knowledge of God's nature and essence; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All possible likeness thereunto. Now the imitation of the Divine Nature, 
XXVIII. The design of the Christian Religion.  is the whole design of the Christian Religion; (which St. Gregory Nyssen makes to be its very definition) as no one that consideratively reads the Books wherein it is contained, can at all doubt.  
Secondly: 
XXIX. The second Proposition.  The other duties of the Gospel, which are but few, are imposed as helps to the performance of those forementioned. They are not required for themselves, but for the sake of the great Essentials of Religion. And it may be easily made good, that there are none of them of a merely positive nature, except the two Sacraments: which yet are appointed for very great ends and purposes; and are most excellent helps to the attaining of true holiness, and that wherein the power and life of Religion consisteth; and not only trials of obedience. Meditation, Prayer, Reading and Hearing God's Word, the observation of the Lords day, good Conference, etc. are in themselves helps; and Baptism, and the Lords Supper are so, through the divine ordination. And indeed, to speak properly, they are no less our privilege than our duty; as being Seals of God's Covenant, and Pledges to assure us of the divine grace; for which we are no less obliged to him, than we are for his gracious Promises.  Philal. 
But what think you of believing in Christ Jesus for the Remission of Sins? could Reason ever have prompted this, as men's duty?  Theoph. 
Yes, as soon as any thing enjoined in the Gospel, when once it was demonstrated, that him hath God exalted to be our Prince and Saviour. Men would have, of themselves, concluded Faith in him their duty, when they were convinced of that truth, though there had been no precept to make it so. Which is so plain, that I shall disparage your intellectuals in using more words to clear it to you.  Philal. 
It is indeed so plain, that I am ashamed I asked the Question.  Theoph. 
But if you please, Philalethes, I will more particularly, and distinctly, though very briefly, demonstrate that the duties of the Gospel are such, as Reason (would we consult it) would prompt to us.  Philal. 
You cannot show the strength of your own Reason upon a nobler Subject.  Theoph. 
A very small pittance of it, that is, so little as I am master of, is sufficient to enable any one with ease to perform this successfully. Now then, 
XXX. A more particular demonstration of the Reasonableness of the Gospel-precepts.  as our Saviour referreth our whole duty to two Heads, viz. the love of God, and our Neighbour: so doth the Apostle to three; Sobriety, Righteousness, and Godliness. Now for Godliness, which contains all our duty immediately relating to God; all the instances thereof, which the Gospel enjoins, may be learned by improving but that one natural Principle of God's existence; and that thus. There being a God, he must necessarily be absolutely perfect: He, being absolutely perfect, is to be acknowledged the Creator, Preserver, Benefactor, and Governor of the whole world: for it is unreasonable to attribute our Creation, preservation, etc. to any besides such a Being. And then, God having all perfections in himself, and being so related to us; this will necessarily follow, that we ought to make him the object of our highest Admiration, our greatest love; we ought to offer up Sacrifices of Prayer and Praises to him, to trust in him, and depend upon him, in all our ways to acknowledge him; cheerfully to do what he commands, patiently to submit to his dispose, etc. And there is no duty immediately relating to God, but is in those included; setting aside that of doing what he commands; for that alone takes in our whole duty in reference, not only to God, but also to our Neighbour and our Selus. God being such a one in himself, and to the world, as you heard; this must be eternally true, that it is the duty of all Reasonable creatures, to carry themselves towards him as was shown. There is so close a connexion, between those Premises, and these Conclusions; that a man cannot believe the one, and (except he were stark mad) doubt the other. We cannot more easily apprehend this Argument to be necessarily true, viz. This Figure is a Circle, therefore all its parts are equally distant from the Centre; than this, God is our Creator, Preserver. etc. therefore we ought so as was now said, to behave ourselves towards him. Nay, we can hardly think of that premiss, but this conclusion will come into our minds whether we will or no.  
And then for Righteousness, which implieth our duty to our Neighbour; that Rule of our Saviour, What ye would that men should do to you, that do ye to them; (which Severus expresseth in Negative terms, Quod tibi fieri non vis, alt●●● ne feceris) it is as self-evident 〈◊〉 Principle, as any is to be found in Morals. And this will teach us to be just, most severely just to every body; and to be kind and merciful to those that are in need: Now these two include all that the Gospel requires in reference to one another.  
And then for Sobriety, that comprehendeth our whole duty to our selus. The mere principle of Self-love will teach a man, that he may not be intemperate in any kind; he by this means abusing himself. And the very knowledge of our selus, and what excellent creatures we are, will convince us that we ought not to set our heart upon, or place our happiness in any earthly thing. Therefore, this was one Rule, among the several excellent ones in the Pythagoraean Golden Verses; 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
Above all things Revere thyself.  There is no man but does or may know, that his soul is too Noble a creature to glut itself with base Corporeal Pleasures; and that his understanding is too sublime a faculty to subject itself to his brutish appetite: And that God, as the Philosopher speaks, endued him with that, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Prince and Ruler within him; and with this, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Subject and Ruled; to be the Servant, not Master of his Mind. There is no man but feels his soul too big for these terrestrial things, and that they are never able to fill its vast capacities. Now what are we enjoined in the Christian Religion, as relating to our selus, but is to be reduced to one of these, nay to this one head of inordinate affection? And in short, (for I am sensible that we have protracted our discourse upon this Subject to too great a length) I know no duties enjoined in the Gospel, besides that of Faith in Christ, and the two Sacraments, but may be found, as to the substance of them, at least commended as noble perfections, 
XXXI. Almost all the duties enjoined in the Gospel commended by Heathens.  in some one or other of the Heathenish writings; as may be particularly shown, but that it will take up too much time.  Philal. 
What say you to meek bearing, and putting up affronts; but especially, to loving malicious enemies, and rendering good for evil?  Theoph. 
Both these may be found in them; if not under the notion of indispensable duties, yet as greatly becoming us, most highly commendable, and significations of a bravely generous and virtuous Mind. The instances of the former, are so many, that you cannot be a stranger to them; nor any that have read but that little Book (that is worn out in Schoolboy's hands) Tully's Offices. Nay, Plato brings in Socrates speaking of it, as that to which all men are absolutely obliged. Injury, saith he, is to be done by no means, vely by no means, nor may it be repaid to him that doth an injury, as the vulgar think, for that it is to be committed upon no pretence. And what think you of that speech of Cato: If an Ass kicks me, shall I again kick him? He thereby intimated, that it was unworthy of him to be revengeful; at least towards some sort of people. And as to the later, I remember that Origen in his eighth Book against Celsus gives two notable instances of it: the one of Lycurgus, and the other of Zeno. One being delivered into the hands of Lycurgus, that had put out one of his eyes, he was so far from revenging the injury, as very great as it was, that he never left giving him wholesome Counsel, till he had made him in love with Philosophy. And he brings in Zeno making this Reply to his enemy, that said, Let me perish if I do thee not a mischief; viz. And let me perish if I do not reconcile thee to me. Both these show sufficiently what those Heathens thought of returning good for evil.  Philal. 
But have you observed, that the Heathens give Rules for the regulation of men's thoughts and affections, as well as words and actions?  Theoph. 
Why do you ask me that Question? For you very well know that they abound with them, as ignorant as you are pleased to make yourself.  Philal. 
I was (I confess) guilty of great inconsiderateness in putting that Question to you.  Theoph. 
And you are not to learn that divers of them lead men to good ends in their virtuous actions. And that, placing man's supreme happiness in the enjoyment of God, they teach us to make that our great design.  Philal. 
I have much observed it, and especially in the Writings of the Platonists. And moreover, that in their Moral discourses they tell us that it is our duty to perform good actions out of love to Goodness; and condemn base ends, and particularly some of them even that of applause, and a great Name, as much as some others allow of it, and commend it too. But have you found that any of them teach men to act our of Love to God, and to make his Glory their last end?  Theoph. 
These two you ought not to have distinguished from each other. Now though I do not remember the later in any of them, as you word it, yet the former I do. The forementioned Hierocles speaking of Piety or Love to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. p. 26.  hath this saying▪ With this every thing is pleasing to God, but without this nothing. And he brings in Apollo speaking thus, to one that offered an Hecatomb to him, but with no pious mind; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Thine hundred Oxen I less kindly take  
Than Poor but Pious Hermions' Barley-cake.   
But I need not trouble you with instances to this purpose; for there is nothing more plainly agreeable to Reason, than that we ought to act principally out of love to God; our obligations to him being beyond all expression and conception great. Any man may see this, that hath not lost all sense of Gratitude; which Principle how any should quite extirpate out of their souls, I cannot understand; it being, I think, not much less deeply rooted there, than that of self-love; and observable in Brutes as well as men.  Philal. 
But yet I conceive that to act out of love to God, and out of love to Goodness, are much the same.  Theoph. 
Materially they are; Goodness being the very nature of God. But 'tis certain that nothing argueth a man to be so like to God, as doth doing virtuously from this principle of love to Goodness.  Philal. 
Nor do the holy Scriptures seem to me, to make any nice distinction between designing the enjoyment of God as our supreme happiness, and making his glory our last End.  Theoph. 
No, surely, they do not; and I wish that no good people were more Critical in so doing, than the Scriptures are; by this means would many free themselves from a great deal of needless trouble they are apt to cast themselves down with.  Philal. 
I have sometimes wondered greatly, how Heathens should come by such excellent notions, in matters of Religion; but I should now be tempted to account it matter of Admiration, should they all have been ignorant of them.  Theoph. 
Truly, Philalethes, I do really think, that it is so far from being difficult to conceive, how those that never law the Bible should have such conceptions; that it would be rather so, how those of them that, through the goodness of God, were emerged out of those gross notions of the Deity, into which the generality of Mankind were sunk, and that made use of their intellectuals, and were considerative, should not have them.  Philal. 

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 enjoined.  But doth not what hath been said tend to disparage the Gospel, and make it the very same, excepting in two or three precepts, with a mere Natural Religion?  Theoph. 
I would rather impose an eternal silence upon my tongue, and pluck it out by the roots too, than once utter a syllable to such a mischievous purpose But I am so far from being conscious to myself that what hath been said doth tend to the debasing of the Christian Religion, that, I know, it highly conduceth to its commendation.  
But whereas you asked, whether to assert that there are scarcely any duties therein enjoined, but what men's Reason alone, were it well consulted▪ might suggest so to be, be not to make it a mere Natural Religion: To that I answer, that you did not consider, that the Gospel is not made up altogether of agenda, or things to be done; whereas these, you know, are but a part of it: There are, besides, relations of matters of fact, and many things to be known, and points of mere belief, which yet have an influence upon practice too: There are abundance of Promises as well as Precepts; and stupendious expressions of God's love to Mankind therein declared; all which we are beholden to Revelation alone for the knowledge of. But, in short, I assert these two things concerning the Gospel, which do highly tend to the magnifying of it infinitely above any Religion that was ever embraced by the sons of men.  
First, 
XXXIII. Wherein the Gospel excelieth all other Religions.  That it containeth all those excellent Precepts, that are scattered here and there very thinly among much Trash and Rubbish in other Books, some in one, and some in another; and moreover, that there is found therein whatsoever may be discovered by Reason to be becoming and worthy of Mankind; which are all there expressed, one where or other, in a most plain and intelligible manner. And were there no more in the Gospel than this, we should be infinitely obliged to God for it: in that, what the Heathens took pains for, and by the exercise of their discursive faculty were, or might have been acquainted with; we have laid before our eyes, and the knowledge thereof need cost us no more pains, than Reading the Scriptures will put us to. Lest we should either be too slothful to acquire the knowledge of our whole duty, by drawing inferences from premises, and gathering one thing from another; or any of us too weak headed to do this successfully; God hath out of his abundant kindness, assured us thereof from his own mouth; which we have all great cause to esteem, as a most exceedingly great Privilege. But this is but little in comparison of what is next to be said.  
Secondly, The Gospel gives far greater helps to the performance of our duty; and enforceth its precepts with infinitely stronger, and more persuasive Motives and Arguments, than were ever before made known. Such as the unconceivable love of God in giving his only begotten Son to take the humane nature, and to be an Expiatory Sacrifice for Lost Sinners; his excellent Example here among us; his declarations of Free pardon to the vilest of Sinners upon their Repentance, and Faith in his Gospel. His proffers of grace to assist us in well-doing, and his readiness to work in us by his Spirit an inward living principle of holiness, if we will not resist and quench it; his promises of the most transcendently-glorious reward in the life to come, to sincere Believers, and threatenings of the most dismal punishment to those that shall persist in impenitence and unbelief, etc.  Philal. 
You need say no more, than you have done, to make the Christian a most incomparable Religion: but did you not say too much under the former Head, in affirming that therein is contained our whole duty, so as that we need do no more than read the Gospel, to come to the knowledge of it? For there are very many Moral cases, wherein men are forced to use their Reason to the utmost, and also to call in the assistance of other men's, for the understanding of their duty in them.  Theoph. 
Surely, Philalethes, you could not think me so extremely weak, as to mean by what I said, that the Scriptures descend minutely to determine all possible cases in particular; for this cannot be done in Books; they being infinite, and varying with men's innumerable circumstances. But this was my meaning, that the particular duties men are constantly obliged to, are all plainly there reveled, and in the most express terms: And I add, that there are also general Rules laid down, whereby all emergent cases may be determined, and such as ordinarily occur, at least, for the most part, with the greatest ease.  
But to go on: 
XXXIV. To say that what the Gospel requireth is most suitable to Reason, is highly to commend it, etc.  To say that there is nothing required but what is most suitable to our Rational faculties, tends as much to magnify God's goodness to us, and to commend the Gospel, as any thing that can be said: And should it consist much, of perfectly new Precepts, which the world could never before so much as once have dreamt of, or of any thing like to them; and the reasonableness of which could not be at all, or not without great difficulty apprehended, it would be exceedingly less easy to believe it to be a Religion sent from God, than now it is. This also makes it a Religion as easy to be practised by Mankind as can be: for all the Duties, wherein consisteth the substance of it, must have continued to oblige us, whether they were therein expressed or no. From what hath been said, it is most manifest, that while we continue to be men, they cannot cease to be our duty: and therefore whatsoever other precepts the Gospel might have consisted of, they would have been an addition to our Burden. And we may be hereby convinced that God's design in giving us the Gospel is purely our own good, seeing the impositions, wherein (as I said) consists the substance of it, are but just so many as obedience to which is absolutely necessary in themselves considered, much more than to the qualifying of us for the full enjoyment of himself in blessedness; and the rest are enjoined only as helps to enable us to obey them.  Philal. 

XXXV. Of their preaching the Reasonableness of the points of mere belief.  But do those Preachers content themselves to show that the duties of the Gospel are very reasonable? I have been informed, that they rise higher in this attempt, and that sometimes they undertake to demonstrate that the points of mere belief, and even the most mysterious too, are so; and endeavour to levelly them with men's shallow Capacities.  Theoph. 
This, Philalethes, is partly true, and partly as false: It is in a sense true, that they have proved sometimes that all the points of mere belief are reasonable; that is, consistent with Reason, so that we can have no temptation to disbelieve any, 
XXXVI. All the points of mere belief to be consistent with Reason, sometimes proved by them.  upon the account of their contrariety to the innate and natural notions of our minds. They (some of them at least) endeavour to convince their Auditors, that our Saviour hath not imposed upon our Faculties, in requiring our assent to Contradictions; that he puts not his disciples, as his pretended Vicegerent doth his proselytes, upon offering violence to their understandings, in any thing as a matter of Faith proposed by him.  Philal. 
This is no more, in my opinion, than is necessary for men to know: For though our best Reason could never have proved to us divers Gospel-truths, had they not been reveled; yet they being reveled, there is nothing, surely, in them, that rightly understood, sounds so harshly, but that our Reason may admit of it, and close with it. But do they not (as I said I have heard) go about to bring down all such points to men's capacities? 
XXXVII That they do not endeavour to levelly all such points with men's capacities.   Theoph. 
That, be you assured, is a notorious Calumny; for they only say, that the Doctrines of the Gospel are all such as we may be able to make sense of; and that there is nothing in them that is opposite to our Reason. 
XXXviii That they acknowledge incomprehensible Mysteries in the Christian Religion.  But they most freely acknowledge, that there are such Mysteries, as are so sublime as much to exceed our apprehensions; and that can by no means be comprehended by the most rational persons. And this acknowledgement, they have well proved, is no disparagement to our Saviour's Religion; but rather procures to it the greater veneration: there being no wise man but will willingly confess, that there are even in Nature innumerable things which he knows to be, but yet is not able to imagine how they are; and that his very Senses do assure him of many such things as no faculty of his can give him a satisfactory account of.  Philal. 
I have often thought it to be very fit, that there should be some such Points in our Religion, as are not comprehensible and adequate objects of our Understandings; that so, as we are to take occasion from the consideration of those Doctrines that God hath made facile, and adapted to our understandings, to admire his gracious condescension; so from the consideration of those, which we find surpass our reach, we may no less adore his wisdom. But, Theophilus, do those Divines ever undertake to demonstrate the consistency of some Mysterious points with our Reason, as they are by the Schoolmen, and other over- subtle Gentlemen made out?  Theoph. 
No, I hope you think them wiser men than to adventure upon a Task so desperate. They consider those Points as they are delivered in the Scriptures; 
XXXIX. That they prove the consistency of such points with reason, as they are delivered in Scripture only.  and not as dressed up with the Metaphysical Subtleties of Wanton Wits: who have been so far from doing service to those Doctrines, that they have rendered them much more doubtful to many inquisitive persons, and such as are not easily imposed upon, by confident Sayings, and great Names.  Philal. 
But now it comes to my mind, 
XL. That they assert many speculative points to be also suitable to the dictates of Reason.  I am confident I have been told by some of their good Friends, that they assert more concerning the reasonableness of the Speculative Doctrines of Christianity, than that they are only not inconsistent with Reason; but moreover, that they are very suitable to its dictates.  Theoph. 
I thank you for helping my Memory in this, as well as in many other particulars: your information is very true as to many of the weightiest Points; 
XLI. An Argument drawn from notions of the Heathens to prove the most weighty Points of Faith suitable to the dictates of Reason.  and there is no wise man but will assert the same. For it is well known that the Heathens had a notion of them: Life and immortality are said to be brought to light by the Gospel, i. e. to give Mankind full satisfaction in that Article of Faith, is the sole prerogative of the Gospel; our Saviour having given a sensible demonstration of it, by his own Resurrection and Ascension; as well as in the plainest terms preached it. Now you need not be told that several of the Learned Heathens have by Arguments drawn from the nature of humane souls made that Doctrine highly probable; and that even the more Brutish sort of them had generally, if not universally a sense of a life to come. You know also that the Doctrine of a day of Judgement they were no strangers to. justin Martyr truly tells the Greeks in his Oration to them, That not only the Prophets, and other Divine persons of the Old Testament; but also those that were accounted wise among the Heathens, both the Poets and Philosophers, did acknowledge a judgement to come after death. And their Poets tell us of three persons whose Office it is to judge men in the other world; viz. Minos, Rhadamanthus, and Aeacus. And men's being adjudged to rewards and punishments in the other, suitable to their actions in this world, was a Doctrine that accompanied that other, and as generally received: Nor are you ignorant what excellent Discourses divers of the Philosophers have of the nature of true happiness. The forementioned justin saith, That it seemed probable to him, that Plato had entertained the doctrine of the Resurrection of the body: but I must leave him there, because I find that he gives an insufficient reason for that Conjecture.  
Nay, even the Doctrine of the Trinity was, as to the substance of it, embraced by the Pythagoraeans and Platonists.  
Several other instances of this nature may be produced.  
And there are other Particulars I might present you with, of notions the Heathens had, resembling several other Doctrines reveled in the Gospel, which are not less generally known than the forementioned. As they held a Doctrine somewhat like that of the divine Conception of our Saviour: for it was their opinion that divers of their eminent Benefactors were born of more than Humane race, and that they were ex stirpe Deorum; and accordingly gave Divine honour to them. Their sacrificing of men for the atoning of their Gods, showed that they believed what is somewhat of kin to the Doctrine of Satisfaction; or Christ's reconciling us to God, by offering himself up as a Propitiatory Sacrifice. As Grotius, among others, hath fully shown in his Book of Satisfaction.  
They had another opinion that beareth resemblance to our Saviour's Mediatorship; for they held the intercession of Daemons; of which Mr Mede hath discoursed in his Apostasy of the later times; and I find that Celsus calls our Saviour the Christians Daemon.  Philal. 
By these instances it should seem that the Heathens did of their own accords give credit to as strange Doctrines as any our Saviour requires our belief of; and that several of the strangest of them are so far from sounding like uncouth and absurd ones, that they are rather gratifications of the natural propensions of Mankind.  Theoph. 
That the Learned Dr. More hath well observed in his Mystery of Godliness. Though, no question, the Fathers did upon good grounds conclude that the Heathens received many Notions from the Jews, and some from a more ancient Tradition; and therefore we have no cause to judge that all the forementioned were the products of their own reasoning, yet that makes not at all against the assertion that occasioned these instances, but on the contrary clearly proves it. For I did not say that many of the weightiest Points of mere belief may be certainly concluded from principles of Reason; or that, without the help of Revelation, men might have been acquainted with them; but that they are suitable to the Reason of men's Minds, being reveled; and several of them very taking too; which appeareth by the Heathens being so tenacious of some, and so readily catching at others upon the first news of them.  Philal. 
I give you my heartiest thanks, Theophilus, for the full satisfaction you have given me concerning those Friends of ours endeavours to persuade men of the Reasonableness of Christianity. Which doth much add to my esteem of them; (though I know many are offended with them upon this account, and by way of contempt call them The Rational Preachers) for this Subject is most necessary to be handled in this our Age especially, wherein Atheism and Irreligion are, to the grief of all good men, gotten into the Principles, as well as Practices of very many. And I hope that I shall be better able for the future to vindicate them, than I have been, when I hear them reproached for bringing so much Reason into points of Faith. I must desire you now to proceed to inform me of other things that are, in their Preaching, most worthy of observation.  Theoph. 
I think it not amiss, 
XLII. Of their Style in Preaching.  Philalethes, to let you understand in the next place, that they affect not Bombast words, trifling Strains of Wit, foolish Quibbling, and making pretty sport with Letters and Syllables in their Preaching; but despise those doings as pedantic and unmanly. But on the contrary, they use a Style that is very grave, and no less significant.  Philal. 
This, undoubtedly, must needs be best pleasing to the more understanding part of our Congregations, and to all incomparably most profitable: As much as that pretty toying is cried up by many, as a most rare Accomplishment; and conciliates to the most dextrous in that Knack, the repute of the Ablest Preachers; and makes them greatly plausible.  Theoph. 
But, certainly, it can do so among none, but very little-souled and childish people; and such as whose judgement in Sermons, no wise man will make any account of.  
I will add also, 
XLIII. Of their making Doctrines intelligible.  that it is their endeavour to make the Doctrines of the Gospel as easy and intelligible as well they may; wherein none have been more successful. They are far from those men's untoward genius, 
XLIV. A sort of men that are obscurers of the Gospel.  that delight to exercise their Wits, in finding out Mystical and Cabalistical senses in the plainest parts of Scripture, and in turning every thing almost into Allegories.  Philal. 
I am greatly apt to fear, that those men are far from being hearty friends of our Saviour, and his Religion; and that some, not daring openly to decry the Gospel, take this course to undermine it, and to make a mere Trifle of it.  Theoph. 
They give us great cause for such a suspicion.  
Observe moreover, that those Preachers are no less averse to their temper, 
XLV. Another sort of such.  who, most admiring that which they least understand, and thinking there is very little in that, which is quickly intelligible; please themselves exceedingly with making Mysteries of the easiest points of Faith; and such Mysteries too, as they tell us, no man, though he be master of never so clear a Reason, can have an insight into, without the special illumination of the Holy Ghost. That, because the Apostle saith, Great is the mystery of godliness, would make every thing so that the Gospel hath reveled; and that so high as was now said: whereas in those words S. Paul means no more, than that divers Doctrines of the Gospel, such as he there enumerates, viz. God manifested in the flesh, justified in the spirit, etc. are so high and admirable, that we cannot dive to the bottom of them, or fully comprehend them, nor could have so much as once thought of them, had they not been from Heaven made known: but that being reveled they are still to Reason unintelligible, and cannot be sufficiently understood thereby; he hath asserted no such thing. Now of these, as well as of the former, those Preachers have, no less than any, discovered the great weakness and vanity; and when they have occasion, make it plainly appear, that those whose notions of divers Articles of Faith are so expressed, as that no man, that makes good use of his Reason, can tell what to make of them, deserve nothing less than the Titles of Spiritual Preachers, and profound Divines, as they are by many accounted; and that they, in stead of being so, bewray very great ignorance of the Gospel.  Philal. 
And, without question, they do no small mischief, but render our Religion, which you have shown is so highly reasonable▪ greatly suspected by many of the warier sort of people.  Theoph. 
I remember that Erasmus complaineth of the times of the Nicene Council, that it was then a matter of great Wit and Cunning to be a Christian. And a matter it was most worthy to be complained of: 
XLVI. Of the perspicuity of Scripture.  for evident it is, that our Saviour never made it so. He hath made Christianity, so much, at least, as is necessary to carry men to heaven, so plain, that an honest heart is a sufficient prerequisite to the understanding of it.  Philal. 
'Tis not to be doubted, but that he hath delivered all those points that are absolutely necessary to be rightly understood, in the plainest and most intelligible manner: and so condescended to the weakest capacities, that they cannot but apprehend his meaning in them, if it be not their own fault.  Theoph. 
I count that only those Doctrines, that contain the terms of Man's Salvation, are of absolute necessity to be by all rightly understood; and that all such are delivered with that perspicuity and clearness, that nothing but men's shutting their eyes against the light can keep them from discerning their true meaning.  Philal. 
S. Austin hath a good saying to this purpose, in his Book of Christian Doctrine, viz. That all those things that contain faith and manners of life, are found among those Doctrines that are plainly laid down in Scripture.  Theoph. 
This is so true, that Celsus is brought in by Origen, in his Sixth Book, finding great fault with the Scriptures upon the account of their plainness, and great simplicity: To whom he returneth this answer; That jesus and his Apostles made use of such a Style, as was best suited to the vulgar sort; and that Plato and other of their Philosophers were greatly to blame, for expressing themselves in so lofty a manner as they did; for that, by this means, none could make use of them but Learned men. And I remember that, in his seventh Book, he tells Celsus, that Plato and the other wise Greeks were like to Physicians that took care of persons of the better rank, but neglected ordinary Plebeians, and the meaner sort; whereas the Prophets, and Disciples of jesus, did no less carefully apply themselves to the good of simple, than of wise people.  Philal. 
Surely Christ will never condemn men at the last day, for not believing those things they could not by any means understand to be reveled: and it is matter of admiration to me, that any should judge the Gospel to be obscure in matters necessary; when the Apostle accounted it so sad a Judgement not to understand it: for, saith he, If our Gospel be hid, it is hid to them that are lost.  Theoph. 
And in the words following he saith, that those that understand it not, have their eyes blinded by the God of this world. Isaiah, prophesying of the Gospel, and expressing it by the Metaphor of a way, saith that it is so plain, that wayfaring men, though fools, shall not err therein. 'Tis true indeed, it is so deep a Sea, as S. Hierome saith, that the Elephant may swim there: there is that, and much of that too, that putteth the strongest Brains, and most searching Wits, hard to it: but (as the same Father adds) 'tis so shallow a brook also, that is, as to all things necessary to salvation, that the Lamb may wade in it. So that all those, Philalethes, that affect to make such Truths as subtle and mysterious as they can, do what lieth in them to cross and make ineffectual the design that our Saviour and his Apostles had in the delivery of them; and these, and all other Preachers that, like them, do condemn such doings, do no less advance it. And I will add, that those that affect to make any points as obscure as they can, whether they are necessary or not, are too injurious to the Christian Religion.  
And, 
XLVII. Their opinion of powerful Preaching.  by what hath been said, I am likewise put in mind to tell you, that these persons look upon no Preaching as truly powerful, but that which worketh upon the affections by first conquering the judgement; and convinceth men of their duty by solid Reasons and Arguments, and excites them thereunto by persuasive Motives: they esteeming that which affects people so, as they can give no account why it should, to be so far from powerful, that it doth not deserve to be called Preaching. Now upon these accounts, as well as those forementioned, do many inconsiderate people despise them, as men of dry Reason, and void of God's Spirit: as if to be a spiritual Preacher, were to be an irrational one; and none were capable of divine illuminations, but such as have bid adieu to the guidance of their intellectuals. Which is as much as to say, that we must cease to be Men, and be metamorphosed into Brutes, before we can hope to become Christians.  Philal. 
What confused and gross thoughts have such people in the matters of Religion! as not to be able to distinguish between that which is truly carnal (which they talk so much against) and spiritual Reason; 
XLVIII. Of carnal and spiritual Reason.  and not to understand that the former is that only which is governed by fleshly and corrupt affections, and the later that which is submitted to, and directed by our Saviour's Gospel, and designeth nothing so much as promoting the ends of it.  Theoph. 
There are a few things more, 
XLIX. A farther account of their Preaching.  Philalethes, I would advertise you of, concerning the Preaching of these our Friends; namely, that they are very careful so to handle the Doctrine of Justifying Faith, as not only to make obedience to follow it, but likewise to include a hearty willingness to submit to all Christ's precepts in the nature of it. And to show the falsity and defectiveness of some descriptions of Faith, that have had too general an entertainment, and still have. This they look upon themselves as greatly obliged to do, as being well aware, of what dangerous consequence some received notions of that grace are; and that not a few that have imbibed them, have so well understood their true and natural inferences, as to be thereby encouraged to let the Reins lose to all Ungodliness.  
They also so state the Doctrine of imputed, as to show the absolute necessity of inhaerent Righteousness, and that in a more intelligible way, and less liable to misconstruction, than hath ordinarily been heretofore done. As also the Doctrine of God's grace, so as to reconcile it with, and show the indispensableness of men's endeavours: and (as the Apostle doth) they make God's readiness to work in us to will, by his preventing grace, and to do, by his assisting, a motive to work out our own salvation. And I have heard several of them do this, in a more satisfactory and clear manner, than most, with whose Preaching I have been acquainted: wherein, as in the foregoing instances, they have done, in my opinion, very worthy service. But some hotheaded men, from thence also, take occasion greatly to vilify them, & represent them as men Popishly affected, and holding Justification by works: as persons utterly unacquainted with the great Mystery of believing: as those that make void the righteousness of Faith, by establishing Moral righteousness: and that set themselves to cry up the power of Nature, and to persuade their Hearers, that they are able to convert themselves, without being beholden to the divine grace. In all which, it is easy to show that they have performed the parts of most notorious Calumniators; and showed themselves, if not too malicious (which I would not think) yet extremely weak.  Philal. 
You say that they are accused as men that make void the righteousness of Faith, by establishing Moral righteousness: I am thereby put in mind, that they have another Name given them besides the Long one, and that of Rational Preachers; namely, Moral Preachers.  Theoph. 
Then have you heard them so called?  Philal. 
Yes, of late frequently.  Theoph. 
And do you think that an opprobrious name, Philalethes?  Philal. 
No, I assure you, not I; but I perceive they do that use it.  Theoph. 
I ever esteemed Morality as that which no true Christian can have a slight opinion of; and therefore thought it could never be judged a Crime to preach it. 
L. Of their being accused of preaching up only a Moral righteousness.   Philal. 
But by Moral Preachers they mean such as are merely so.  Theoph. 
If by Moral righteousness they understand a barely external conformity to, or customary observance of the laws of Righteousness, they most shamefully belie these Divines, in saying that they preach no other Righteousness: 
LI. In what sense they do not so, and in what sense they do.  but if they mean thereby, the whole duty of man, to God, his Neighbour, and Himself; which these Preachers insist upon, as much as any whatsoever, by the names of true holiness, the divine life of virtue, the righteousness which is of God by faith in Christ jesus; which he taught in his own person, and by his Apostles, and, upon our using the means, works in us by his Spirit; or inward rectitude and integrity; and doing all the good we can from the best and most divine principles; or, (as one of them expresseth it) that divine and heavenly life whose root is faith in God and our Saviour Christ; and the branches or parts of it are humility, purity, and charity: I say, if they upon the account of their preaching up such a Righteousness alone as this, call them in contempt Moral Preachers, they expose only themselves to contempt by so doing.  Philal. 
Those men will tell you, that Evangelical righteousness is as well to be insisted on as Moral, nay and more than Moral too, by persons that would be accounted Gospel-Preachers.  Theoph. 
Truly, 
LII. No difference betwixt Evangelical righteousness and that which is in the best sense Moral.  Philalethes, I am so very dull, as not to be able to make any distinction between these two, as I have now described the later righteousness; but think Evangelical to be such a Moral righteousness, and such a Moral Evangelical.  Philal. 
But you know, that they make a difference between them.  Theoph. 
It is strange they should; understanding Moral righteousness for that which consisteth in the Regulation of both the outward and inward man, according to the unchangeable Laws of righteousness; (which I must confess may be properly called Moral righteousness, and is so in the most proper sense too) for I am as certain, as that the Gospel is true, that its only ultimate design upon us, is to work in us that Righteousness. Let any man but consider the Precepts of it, 
LIII. To work in us such a Moral righteousness the design of the Gospel.  and he shall find, I'll warrant him, that they are all designed (either mediately or immediately) to make men in that sense morally righteous. And I fear not to say, that I am verily persuaded, that if this were not the end of the Christian Religion, it would not be worthy of the Son of God. Let any one read our Saviour's Sermon upon the Mount, and then tell me whether he doth not think, that if he were now upon the earth, these men would not call him a Moral preacher. He must have a strangely piercing eye of his own, that can therein discern any other, than such Moral discourses. What doth the Apostle S. Paul tell us, the grace of God that brings salvation teacheth us? is it not, that denying ungodliness, and all worldly lusts, we should live soberly, righteously and godlily? And if these Gentlemen suppose, that living godlily implieth something that is not so Moral, (for I know they will not say so concerning living soberly and righteously) they will find themselves very hard put to it to make it out. For all Godliness, our Saviour (as hath been said) referreth to the love of God; and it would be strange if that should not be a Moral virtue. What did S. Peter mean, when (speaking of our Saviour) he saith, that his own self bore our sins in his own body, on the tree; that we, being dead to sin, might live to righteousness? What righteousness should that be, which he doth there oppose to sin, if not such a one as is in the number of Morals? And yet the Apostle tells us, that our living to this was the design of the death of Christ. This also is the end of the promises, as well as precepts of the Gospel; as the same S. Peter assureth us. He hath given us, saith he, exceeding great and precious promises; for what end? is it that we should be swollen with high conceits of God's special love to us, and of our being the favourites and darlings of heaven? Nothing less: but it followeth, that by these we might be partakers of the Divine nature, having escaped the corruption that is in the world through lust. And what do those men think it is to escape the corruption of the world, if not, to be truly virtuous, and, in the best sense, morally righteous? Nay, what can they imagine it is to partake of the divine, or a divine nature, if not this? Can any thing be understood thereby, but participating of the divine moral perfections, such as Justice, Mercy, Purity? I hope they will not say that an imitation of God in power, knowledge, and his other Physical perfections is there intended. This St. Paul also (as much as those people count him their great friend, and quote him more than any other Apostle) makes to be the design of the Promises. Having these promises (saith he) dearly beloved, let us cleanse our selus from all filthiness of flesh and spirit, (all sensuality, malice and pride) perfecting holiness in the fear of the Lord. Nay, I may add, that there is not a Doctrine, (as merely Speculative as divers may seem to be at first sight) but it hath a tendency to the promoting of this Moral righteousness: but that will be too long a task to perform now. And, indeed, I may spare my pains to do this at any other time; for it will not be long, before the world will see a Discourse upon this Subject from a very worthy person, if God spare him life and health. But enough of this: I am ashamed to add more in so plain a case; and think, indeed, that I have said too much.  Philal. 
What you have said is as clear as the Sun at noonday: 
LIV. A righteousness in no sense Moral a contradiction.  and for my part I must confess, that I know no Righteousness, that deserves that name, but what is, in your sense, truly moral. And a righteousness in no sense so, seems to my understanding a most perfect Contradiction. And therefore I much wonder what should incline those people to inveigh against preaching up altogether such a righteousness as this is. They must therefore mean, surely, something else by it, than such a one as you have described. Do they not (think you) mean, however they express themselves, a perfect unsinning righteousness; or the other extreme, a mere partial and external one?  Theoph. 
I had a thousand times rather charge them with an error of Understanding only, than of Will; and therefore I should be loath to think that they mean either of those, because I cannot then excuse them from the guilt of notorious lying; for they have not the least shadow of pretence for accusing those Preachers of at all preaching up the former righteousness; which they as little doubt as any, that no man in this lapsed state can attain to; and as to the later, none more frequently show the defectiveness and insufficiency of it. But I perceive that I am acquainted with those men's Principles better than you are; and therefore can, I presume, tell you, why they are so angry with those that understand the Gospel better than themselves, for preaching up only this truly moral or real righteousness: namely, because they hear no talks from their Pulpits of an Imputative righteousness.  Philal. 
You startle me now, Theophilus; I pray do those Preachers deny Imputed righteousness? I thought them as Orthodox in that, 
LV. Of imputative righteousness; and in what sense they believe and preach it.  as in any other point.  Theoph. 
They don't use the phrase, at least not often; and anon I will tell you why; but they believe the thing, and preach it too, in that sense, that I dare say you do.  Philal. 
In what sense?  Theoph. 
Do you not remember, that I told you a while since, that they so handle the doctrine of imputed, as to show the necessity of inhaerent righteousness?  Philal. 
Yes very well.  Theoph. 
This, 
LVI. Their notion of Christ's imputed righteousness.  then, is their notion of Christ's Imputed righteousness: That those which are sincerely righteous, and from an inward living principle allow themselves in no known sin, nor in the neglect of any known duty, which is to be truly Evangelically righteous, shall be dealt with and rewarded, in and through Christ, as if they were perfectly, and in a strict Legal sense so.  Philal. 
I myself would have given no other account of Imputed righteousness.  Theoph. 
You see, I had a good guess of you: for I presumed that such a man, as I take you to be, could entertain no other notion of it; for I am confident that this is the only true one.  Philal. 
But are there any that will not be satisfied with this account? I must confess, it is so long since that I read any thing of the Quarrelsome men's Divinity, that I have forgotten both in this, and some other particulars, what they say.  Theoph. 
But have you not had occasion of late to discourse with any of them?  Philal. 
No, not about matters of Religion.  Theoph. 
If you had, I believe you would not have asked me, whether there are any, that have any other notion of imputed righteousness, than that which you now heard.  Philal. 
Inform me, I pray, what is their opinion of it.  Theoph. 
That I will do truly; and it is this: 
LVII. A false notion of it.  That Christ's righteousness or inherent holiness is as completely made theirs, as if they themselves were completely and perfectly righteous: and that upon no other condition or qualification wrought in them, but only believing; whereby too many of them mean strongly fancying this righteousness to be theirs.  Philal. 
I do now remember that I have read such doctrine as this in my younger days: but I need no argument to convince me that it is grossly false. For there are these two palpable mistakes in it.  
First, 
LVIII. The first Mistake in that notion.  That Christ's righteousness is properly made ours. I am confident, that there is no Scripture that tells us so. All that we find asserted in the Gospel, as to this matter, is this; That real benefits and advantages, which are likewise exceedingly great & excellent, do by the righteousness of Christ accrue to us; and those no less great and excellent, than if that righteousness were in the most proper sense ours.  
Secondly, 
LIX. The second Mistake.  The other Mistake is, that this righteousness is made ours, upon no other terms, than that of believing it is so. This is not only a false, but also a most dangerous opinion.  Theoph. 
You have not, I suppose, forgotten that I informed you that those they call the Moral Preachers are careful to show the falsity and defectiveness of some Definitions of Faith, of dangerous consequence; and this is one of the false ones; namely, that It is a taking hold of Christ's righteousness; or a believing that it is made over to us. 
LX. A false definition of faith they confute in their Preaching.  Which is the same, as I said, with Strongly fancying it to be ours.  Philal. 
You said that they are despised, as men unacquainted with the great Mystery of believing; this is a mysterious Faith indeed.  Theoph. 
It is so; for I count nothing so mysterious, and hard to be understood, as the thing called Nonsense; which I am sure this Definition is, according to their sense of it, that will not admit of any other, but one worded after that manner: for they understand Christ's righteousness, in the most proper sense, and not for the advantages redounding to believers by it. I speak of those that are truly Antinomians.  Phil. 
But why do not those friends of ours use at all, or but seldom, the phrase Imputed righteousness?  Theoph. 
What need they, so long as they preach the Doctrine? I mean, all that is true of it. But to say the truth, those men's very untoward notion, hath so leavened the heads of the Vulgar, that they can scarcely hear of Christ's imputed righteousness, but they are ready to make an ill use of it, by taking from thence an occasion to entertain low and disparaging thoughts of an inward real righteousness. I have too good reason to suspect this. So that, to deal freely with you, I think it would be well if it were never used, except when there is an opportunity of also explaining it.  Philal. 
What you say is considerable; but is it not a Scripture-phrase? And I have heard you say, that you could wish that points of Faith were used to be expressed, as they are in Scripture.  Theoph. 
It would ordinarily be to very good purpose if they were; and therefore these Divines preaching the Doctrine of Remission of sins through the blood of Christ, do preach all that is true of the Doctrine of Christ's imputed righteousness, in Scripture-language. For, as a Learned Divine saith, 
Preface to The mystery of Godliness, p. 27.  If you prescind it from remission of sins through the sacrifice of Christ on the Cross, this phrase of Imputative righteousness hath no signification at all; and that therefore there is no damage done to our Religion, if it be not accounted a distinct Article from the remission of sins in the blood of Christ. For it cannot afford any true and useful sense distinct therefrom; nay I may say, any that is not very mischievous and dangerous, and such as tends to that loathsome and pestilential error of Antinomianism. Thus far he. But take notice moreover, that this expression, Christ's imputed righteousness, or the imputation of Christ's righteousness, is not to be found in all the Bible. Nor in any of the places where we find the word imputed relating to righteousness, is the righteousness of Christ at all to be understood; 
LXI. Christ's imputed righteousness no Scripturephrase.  but only an effectual Faith which is the very same with inherent righteousness, which, as I said, is that Moral righteousness only, that those Preachers may be justly charged with altogether insisting upon.  Phil. 
I wish we had time, before we go farther, to consider those places.  Theoph. 
There are but two Chapters in all the New Testament, where we find the word imputed mentioned as relating to righteousness. One is the Fourth to the Romans, and the other the Second of S. james. 
LXII. Some verses in the fourth to the Romans considered.  In the Fourth to the Romans we have it four or five times; and it is most evident, that there still it is to be interpreted as I said. For the Apostles defigne in that Chapter is to prove against the Jews, that the observance of the Mosaical Rites, whereof Circumcision was the chief, is not necessary to men's justification or acceptance with God; and this he proves by the instance of Abraham, who was accepted, and also very high in the divine favour, even while he was in Uncircumcision. Now in several verses, his Faith (which we know was not idle, but very operative) is said to be imputed unto him for righteousness in his uncircumcised estate; i. e. it was of the same account with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it was reckoned, (as in two verses it is there translated) or it was valued by God, at as high a rate, as if it were complete righteousness. And in like manner the Apostle assureth the Romans two or three several times, that all that believe in Christ, (whereby we are to understand such a Faith as abraham's was) their Faith shall also be imputed for righteousness to them, (without the addition of the works of the Law) as his was to him.  
And then we have the phrase again, james 2. 23. 
LXIII. S. James 2. 23. considered.  But there is only a repetition of the same that S. Paul had said concerning Abraham, viz. that he believed God, and it was imputed to him for righteousness; which is a quotation out of Genesis 15. 6. Now this place of S. james will farther explicate that of S. Paul. S. james saith, vers. 21. that Abraham was justified by works, that is, (as appears by the next verse) an obediential Faith, or Faith expressing and exerting itself by good works. And then it followeth, Abraham believed God, and it was imputed to him for righteousness. Nothing can be plainer, than that this is the Apostle's meaning: This working faith of Abraham, was accounted or accepted by God for righteousness. For as it was the design of S. Paul, in the forementioned Chapter, to prove against the Jews, or Judaizing Christians, that Justification was to be had without the mere external works of the Mosaical dispensation; and that these could have no influence into it: so is it S. James', in this Chapter, to prove, it is like against the Gnostics, who were Ranting Antinomians, the absolute necessity of new obedience, in order to men's being received into God's favour; and that justifying faith must be productive of good works. Now as S. Paul proved what he designed, by showing that Abraham was justified by faith without the works of the Law; so S. james proveth his design by showing, that the faith Abraham was justified by was such as discovered itself by obedience to God's commands; and instanceth in the highest act of obedience too, viz. his offering Isaac upon the Altar.  Philal. 
All this is as clear as can be. But, Theophilus, is that place of S. Paul, Philippians 3. 9 to be understood of inherent righteousness? where he saith, 
LXIV. Philippians 3. 9 considered.  that he chiefly desires to be found in Christ, not having his own righteousness which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith.  Theoph. 
There can be no other there intended by this later righteousness. For we learn by the preceding verses, that by his own righteousness which is of the Law, he meant that which consisted in the observance of the Jewish Law; which he calleth his own, as being that which before his conversion he gloried in, or rather, as being that which he could obtain by his own natural power, it consisting of merely external performances. And it is as evident by the verse following, that by the righteousness which is of God by faith, which he opposeth to his own, and that which is of the Law, he means the righteousness of the new creature, wrought in him by God's holy Spirit; and is an effect or fruit of believing Christ's Gospel: For see how he goes on: That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. i e. That I may experimentally know him, and the power of his resurrection, in raising me up to newness of life; and of his death, in killing and mortifying all my corrupt affections.  
Well, Philalethes, considering what hath been said, is it not matter of wonder, that any but arrant Hypocrites should desire to have more told them, than that God is so pleased with the Active and Passive obedience of his Son Jesus, as that for his sake he will reward those, that accept of him for their Lord and Saviour, though they are very weak and imperfect, as if they were altogether spotless and sinless persons? And is it not every jot as high a favour, 
LXV. As high a favour to be dealt with as if we were perfectly righteous as to be so esteemed.  and as great an expression of the Divine grace, to be dealt with as if we were perfectly righteous, as to be so judged and esteemed?  Philal. 
I should think him as blind as a Beetle that doth not see it is. But though I said, the Antinomian notion of imputed righteousness is of dangerous consequence; yet now I remember me, the defenders thereof have a way to evade it; for they say, that though a real inward righteousness is no qualification required to this imputation of Christ's righteousness, and so to our justification; yet it will follow of itself, by way of gratitude, and therefore will be found in men, before their Salvation.  Theoph. 
I will answer you to this, in the words of an excellent Doctor: 
Dr. Cudworth in his Serm▪ preached at Lincoln's Inn.  This is like to prove but a slippery hold, when it is believed that gratitude itself, as well as all other graces, is in them already by imputation. What Reply they can make hereunto, I am not able to imagine.  Philal. 
I am not like to help you. To say the truth, it is a most sottish and mischievous Doctrine; and must needs do a world of hurt among people that are glad of any pretence for their carnality and disobedience.  Theoph. 
I know too many that make use of it to patronise their ungodly practices; and no question, it is the grand support of most, if not of all hypocrites. A very worthy person, preaching some time since, upon the words of Zacheus, the necessity of Restitution, where there is ability, in case of fraud; one of his Auditors was heard to say, as he was going out of the Church, If the Doctrine now taught us be true, how are we beholden to jesus Christ? And multitudes, I fear, of our merely imputatively-righteous men think what that Gentleman had the face to speak.  Philal. 
You may well fear it; 
LXVI. The dangerous consequence of the Antinomian doctrine about imputed righteousness.  for there is no consequence more natural from any Doctrine, than is this from those men's, viz. That real righteousness, or inherent holiness, is a needless thing in order to eternal happiness.  Theoph. 
The light at noonday is not clearer, than is that inference: for if a person may have in his unregenerate or sinful state Christ's righteousness made his, and so be esteemed by God as perfectly righteous; what should hinder but that in the same state, he may be admitted to enjoy the reward of a righteous man? If an ungodly man may be justified, and declared righteous, why may he not also be saved and made happy?  Philal. 
But they will tell you, that it is expressly asserted by S. Paul, That God justifieth the ungodly.  Theoph. 
I cannot conceive why it may not be admitted, 
Rom. 4. 5.  that the word that signifieth to justify, is in divers places to be understood for making really just, or sanctifying: for because it is sometimes to be taken in a forensick sense, it doth not therefore follow that it must always be so. But I will willingly grant, that it is to be so understood here, if that by the ungodly may be meant those that were once so; that is, before, not at the same time when they were justified. For to say that God can pronounce a person just & righteous, that is unjust and unrighteous, is the greatest contradiction imaginable to his own justice, his own righteousness. This makes him to pronounce a perfectly false sentence, and to do that which Prov. 17. 5. he himself had declared an abomination. Nor can we entertain a more unworthy thought of the Holy God, than to conceive, that he hath no greater antipathy against sin, than to make him, that alloweth and liveth in it, an object of his complacential love.  Philal. 
But, Theophilus, to say the truth, I have observed that those men make such a thing of sin, as that it may become God well enough to reconcile himself thereunto, as well as to him that lives in it. 
LXVII. The Antinomians opinion of sin.  For they make it a mere indifferent thing in itself, and to depend only upon arbitrary laws, the evil of which is founded upon the alone will of God; as you gave me an intimation at our entrance on this Discourse. Which account of sin doth plainly, as you said, undermine all Religion; and therefore the Antinomian opinion of imputed righteousness, as absurd, and of as wretched consequence as it is, may, if that be so, very well be true.  Theoph. 
It may with as great show of reason be questioned whether God be essentially good, as whether sin be intrinsically evil: And I admire, what those men have done to themselves to enable them once to doubt the later, more than the former.  Philal. 
I hope they will call it Blasphemy to deny Gods essential goodness; yet in acknowledging no virtue or vice independent upon all will, they dwindle it away to a perfect nothing.  Theoph. 
I have not a more undoubted assurance of mine own being, than of the truth of what you say. Well, Philalethes, those whose stomaches can digest such filthy stuff, (and such as I can show you even Heathens did nauseate) need not stick at swallowing the Fancy of imputed righteousness in that gross sense, as absurd and dangerous as it is: but we that know how contrary sin is to the Nature, as well as the Will of God, cannot question, that no man that is in love with it can, by virtue of another's Righteousness, be esteemed or dealt with by God as righteous.  Philal. 
When I can once see a diseased or lame man made well and sound, by another's imputed health and soundness, I may imagine a wicked man made righteous, by the imputation of another's righteousness; but before I cannot; as well knowing that wickedness is as really a moral, as sickness or lameness is a natural evil.  Theoph. 
If you don't fancy it till then, to be sure you never will.  Philal. 
They are both alike contradictions. But, I pray, Theophilus, now I think on't, how can those that hug, and are so fond of this ill-favoured notion, have any opinion of Christ's Expiatory Sacrifice for the forgiveness of sins; for how can there be any sin to be pardoned, where a perfect and most complete righteousness is imputed?  Theoph. 
That question is put by the last mentioned Doctor; but I believe he will wait long enough for a satisfactory answer to it.  Philal. 
Is it possible, think you, that there should be any good men of this Persuasion?  Theoph. 
As apt as I am to censure and condemn some doctrines, 
LXVIII. Theophilus his charity for some Antinomians.  I would be as backward to pass sentence on the persons of those that hold them. And I must tell you, I verily hope that there are pious men of that opinion we are now perstringing; but know too, that those of them that are so, are so weak as not to understand the true consequences of their Doctrine; and so honest, as, at first hearing, to abhor them: And were led to like well of it, not out of a design to gratify any base lust; but because it seemed to them, to have a show of humility and self-denial, and to advance God's grace.  Philal. 
As charitable as you are towards them, I fear that they (if not those also that are too near of kin to them) had they heard your past discourse, would pronounce you an Heretic.  Theoph. 
And what if they should? I should pity them as weak, but not condemn them as wicked for so doing. The excellent Melancthon was called a worse name by Luther; and the worst hurt I wish them is, that I could upon as good grounds return that answer to them, that he did to him: which was to this effect; Though Luther calls me Devil, yet I will call Luther a most pious servant of jesus Christ. Besides, we need not nowadays look upon our selus as having any great injury done to us by being called Heretics; that name being grown (as you know who speaks) a mere Theological Scarecrow: and moreover, there is no man but is so reputed, if not so called, by some or other. But yet, mistake me not so, as if I thought that to be really a Heretic, and in a Scripture-sence, were a trivial and light matter: for I am far from so thinking; being well aware, that the Apostle reckons Heresies with Adulteries, Lasciviousness, Idolatry, Witchcrafts, Hatred, Seditions, and other fruits of the flesh, which will undoubtedly exclude men out of God's kingdom.  Philal. 
You intimated that there is more than one definition of Justifying Faith, 
LXIX. A defective definition of Faith, that those Divines preach against, and the ill consequence of it.  which those they call the Moral Preachers concern themselves to bring their Hearers out of conceit with.  Theoph. 
There is another, that they judge as defective, as that we have given our sense of is false; which is this: That it is a recumbence or resting on Christ for salvation. There are those which I cannot but think are very good men, that will by no means endure that any more should be admitted into its definition. Now these men, I acknowledge, make inherent holiness otherwise necessary, than as that which must needs follow, by way of gratitude, upon a sense of their being in a justified state: for they make it, a necessary qualification to Salvation, though not to justification. But herein they also fall into the Antinomian Error; that they, or at least their doctrine supposeth a man capable of God's favour so far as to have his sins pardoned, before he is purged from them, I mean freed from their reigning power.  Philal. 
These differ from the other men, as I suppose, in this also, That they do not make Justification to be from Eternity, as they do.  Theoph. 
You say well; they do not approve of that mad Fancy, but make Justification to follow upon Believing: but then, that Believing they judge necessary to Justification, they make such a scanty thing as I now said; and will not hear of making receiving Christ as Lord, or being willing to obey his precepts, a prerequisite to the obtaining of that privilege. And so their doctrine is too plainly liable to the ill consequences of the other men's.  Philal. 
Do they not only say, that good works are not necessary to Justification?  Theoph. 
No, that I am sure they do not: for, as I told you, they will not admit so much as a willingness to perform them into the definition of Justifying faith: And besides, they assert that good works are not always necessary to Salvation itself neither; as when a person is converted at the point of death. Wherein they say truly, if any are; which can be known to none but God only. But then observe moreover, that these persons will not have their Faith a condition of Justification, but an instrument.  Philal. 
But why are they so shy of that phrase, and so fond of this?  Theoph. 
Their pretence is, that to make any condition of Justification, is to derogate from the freeness of God's grace therein. But to that we shall have occasion to speak anon.  Philal. 
Our Salvation, as well as Justification, is ascribed to God's grace; but sure they will grant that that hath conditions.  Theoph. 
Condition's must take from the freeness of the one, as well as of the other; but therefore, they being aware of it, will not call what is necessary to Salvation proper conditions, but rather qualifications; men having, they say, no hand in them, but are the mere effects of the Holy Ghost.  Philal. 
Will they not grant then, that the Covenant of Grace is conditional? if it be not, it is, sure enough, no Covenant: for I understand not what a Covenant means, and how it is distinguishable from a mere or absolute promise, if it be not conditional.  Theoph. 
No more can any mortal. Therefore they talk strangely in the clouds as to this matter; so that I confess, I can by no means understand them; I wish they understand themselves. For because there are so many promises in the Gospel that run as conditionally as words can express them they are shy of saying, with the Antinomians, that the Covenant of Grace is not conditional; but then they tell us that all the privileges therein contained shall be absolutely bestowed on those that they are promised to; and so, in my weak judgement, they plainly deny all conditionality therein notwithstanding. And they think themselves warranted thus to express themselves, by jeremiah 31. 33. and the quotation of that place, Hebrews 8. 10. But to these places we will speak anon.  Philal. 
Well, I perceive, these also are obscurers of plain, and I had almost said too, spoilers of good Divinity, as well as the other men: for the consequences of their Doctrine, will, I fear, be found to have too untoward an influence upon the practice of too many that understand them; though they do not show themselves quite so soon, as those that follow from the former Doctrine.  Theoph. 
I wish they could as easily discern Consequences, as I see you do: for my charity leads me to believe that very many of them have so much unkindness for them; as that they would then for their sakes bid adieu to the beloved premises. But, Philalethes, there are other more moderate and wise persons, and many of them men of excellent worth, who being sensible how greatly Protestant's have exposed themselves to the Papists lash, 
LXX. A full definition of Faith ill applied to the business of justifying.  by that doctrine make receiving of Christ as both Lord and Saviour to be justifying Faith. (Which I acknowledge to be a very true and full definition.) But yet they say, that though this alone is the Faith that justifieth, yet as it justifieth, it receives Christ as Saviour only; or consists in relying on his merits.  Philal. 
But is not this marvellous subtle?  Theoph. 
Truly it seems so to me; and I believe, at least, to all vulgar capacities.  Philal. 
But why will they not admit, that receiving Christ quâ Lord, as well as qua Saviour, justifieth?  Theoph. 
Because they say Justification is often denied to works, and only ascribed to faith. But they apprehend not a difference between these two, otherwise than by making faith, relying on Christ's merits; and works, yielding obedience to his precepts. But, therefore, that they may reconcile Justification by Faith alone, with taking obedience (or a willingness to obey) into justifying Faith, (which they are convinced they must do, or they shall make mad work on't) that is, that they may make S. james not to contradict S. Paul, they say that justifying Faith must be a working obediential Faith; yet as it justifieth must be considered as distinct from obedience. But because it is replied, that to rely upon Christ's merits, is an act of obedience, or a work; they answer, that though it be, yet it doth not justify as it is a work; and therefore with the other men, they will not have it called a condition of Justification, but the instrument.  Philal. 
But don't you think that this elaborate acuteness might be well spared, by understanding works when they are undervalved comparatively to grace and faith, as quite distinct things from sincere obedience to the Gospel of Christ?  Theoph. 
I am verily persuaded it may; and that the way, in which those that are called the Moral Preachers go, as to this point, will be made as clear as our hearts can wish, by so understanding them.  Philal. 
I desire you to give me as full an account, as briefly you can, how they deliver this doctrine of Faith, in reference to Justification.  Theoph. 
Justifying Faith (because they would express themselves as plainly as may be, in a matter of most weighty importance) they describe much after this manner: That It is so full a persuasion, 
LXXI. A full and plain definition of Faith used by those Preachers.  that Christ jesus is the Saviour of Mankind, and that his Gospel is true, as causeth a hearty and sincere willingness to yield obedience to all his precepts; or to take that course, which he hath prescribed in order to Salvation.  Philal. 
This is plain enough: And I should think, not capable of being misunderstood.  Theoph. 
Though I cannot say that I speak the words of any of them; yet sure I am, that those I have heard them use, in defining justifying faith, are as easily intelligible as these are, and have the same sense.  Philal. 
I have heard you heretofore say, that when you were a youth, you was taught this definition, viz. justifying faith is a grace of the holy Spirit, whereby a man, being convinced of his sin, and miserable estate in regard of it, and an all-sufficiency in Christ to save from both, receives him as he is tendered in the Gospel, or according to his three Offices of Prophet, Priest, and King. What fault can be found with the wording of this?  Theoph. 
None at all; not is a better definition of Faith desirable: I was taught this, when other kind of definitions of that grace were all the Mode, by a most judicious, as well as pious Divine: (I cannot forbear to call him so, though he is of all men most nearly related to me) & to him I shall ever acknowledge myself obliged, for first rightly instructing me in this point, and antidoting me against the forementioned false notions concerning it, with divers others that were highly by very many cried up in those, as well as in these wild days.  Philal. 
You are not less beholden to that Reverend and worthy person, upon those accounts, than you are for your very being. But, I pray, 
LXXII. Of that Doctrine of those Preachers, that Faith justifieth as it implieth obedience.  do the Preachers you have undertaken to represent, not only say that Justifying faith includes obedience, but also, that it justifieth as it doth so?  Theoph. 
Yes, Philalethes, that they do. For they do not think that the Scriptures make any difference between the two forementioned acts of faith, as to the influence it hath upon Justification; and that not without cause. S. Paul tells us, Gal. 5. 6. that neither circumcision nor uncircumcision availeth any thing; (he means especially as to Justification, as appears by vers. 4) but faith that worketh by love; which takes in the whole of obedience; and there he stops. The Apostle troubleth not himself to give any caution to the Galatians, that they should not understand him as if his meaning was any more than this, That justifying faith worketh by love; or as if he had said, That faith justifieth as it worketh by love.  Philal. 
There comes into my mind an Argument, that seems to me demonstrative, 
LXXIII. An argument to prove that Faith justifieth as it receivs Christ quâ Lord, as well as quâ Saviour.  that there is to be made no distinction between those acts of faith in justifying: namely, the Scriptures assure us, that our Saviour's death was intended not only to deliver us from wrath, but from sin too; and it is plain that this later was its immediate end; deliverance from wrath being a consequent of deliverance from sin: And therefore faith in Christ's blood must needs justify as it designs obtaining this, as well as that.  Theoph. 
Your Argument will rather prove more than that for which you bring it, viz. That if those acts of faith be at all to be distinguished in the business of Justification, the greater stress is to be laid on that, which complieth with the principal end of our Saviour's death. And so, if we must be making comparisons, Faith justifieth as it receives Christ quâ Lord, rather than quâ Priest or Saviour. But however, I am not for any comparisons, they being perfectly needless, and nothing gotten by them.  Philal. 
That act of receiving Christ as Lord, 
LXXIV. The act of receiving Christ quâ Lord, to go before that of receiving him quâ Priest.  is to go before that of receiving him as Priest: for we may not rely upon him for salvation, till we are willing to yield obedience to him.  Theoph. 
'Tis most true; we have not any ground at all so to do: we must be willing to be to our power universally obedient, before we take that confidence.  Philal. 
Before you go farther, I pray tell me what distinction you would make betwixt Faith and Repentance, and the other graces also, if its nature be extended so far as to imply obedience.  Theoph. 
The Scriptures are seldom so curious, when they speak of Faith, 
LXXV. How faith is distinguished from repentance and other virtues, in the business of justification.  or Repentance, or the love, or fear, or knowledge of God, etc. as to understand them in so restrained a sense, as to abstract them from other virtues: but sometimes they express all by one. We find in multitudes of places some one of the principal virtues put to express the whole of practical Religion; as each of those last mentioned; of which I need not give you instances. And whereas Faith and Repentance are sometimes distinguished, it is only because believing the Gospel implieth more than bare Repentance in its strict notion. Irenaeus therefore gives this honest description of faith in Christ: Credere ei est facere ejus voluntatem: To believe in Christ is to do his will. Moreover, we shall find that Justification, and Remission of sins, (for the Scripture makes no difference betwixt those two) is sometimes ascribed to other virtues, as well as to Faith: but then they are understood either in so general a sense, as to include Faith, or as supposing it. For instance, Acts 3. 19 'tis attributed to conversion and repentance: Repent and be converted, that your sins may be blotted out. To forgiveness of trespasses, Matth. 6. 14. If you forgive men their trespasses, your heavenly Father will also forgive you. To showing mercy, Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy. To works, or sincere obedience, james 2. 24. A man is justified by works, and not by faith only. Where Faith is taken in a more strict sense, and Works suppose Faith. That is, A man is justified by an effectual working faith, and not by faith without works. And again, vers. 21. saith he, Was not our father Abraham justified by works? who yet, according to S. Paul, was justified by faith. But whereas Justification is mostly attributed to faith, 
LXXVI. Why justification is mostly ascribed to faith.  the reason is, because all other graces are virtually therein contained; and that is the Principle from whence they are derived.  Philal. 
I pray inform me next, Theophilus, what influence it is that those Preachers tell their people Faith hath upon Justification; or how it justifieth.  Theoph. 
I should not have forgotten this, though you had not minded me, in the least, of it: for it is of as great importance to be spoken to, as most of the heads of our past discourse. 
LXXVII Two acceptations of the word Faith.  Observe therefore, That Faith sometimes signifieth in Scripture the Doctrine of faith, or the Gospel: so it is to be understood, Gal. 3. 23, 25. 
LXXviii The virtue of faith variously expressed in Scripture.  and in several other places. But it ordinarily signifieth the virtue or duty of believing; and so it is variously expressed; as by believing on the Son of God, and the record that God gave of his Son, 1 Joh. 5. 10. Believing the word or words of Christ, Joh. 5. 47. Believing Christ to be the Son of God, and the Saviour of the world, Joh. 8. 24. Joh. 11. 26, 27. Receiving of Christ, Joh. 1. 12. All which are to be understood in a practical sense. For as the Scriptures scarcely ever call any other the knowledge of God, but that which hath the end of knowledge, viz. obedience: so do they make nothing true believing, but that which hath the ends of faith, or causeth men to do those things for the sake of which it is required.  
Now as Faith is put for the Doctrine of faith, 
LXXIX. How faith justifieth.  so those Preachers are content it should justify as an instrument, viz. as it containeth the Covenant of grace, and holdeth forth pardon to sinners; and so it justifieth, as the Law condemneth.  
As it signifieth the virtue or duty of faith, so it justifieth as it is the condition of the new Covenant, wherein forgiveness of sin is offered. God the Father is the principally. efficient cause of our Justification; and so it is said, that it is God that justifieth: Jesus Christ justifieth as the only meritorious, or procuring cause; the Gospel as the instrumental cause; and faith therein, as the condition without which we cannot be justified, and to which that privilege is assured.  
The new Covenant offereth pardon of sin and eternal life to us, upon the condition of believing in Christ: So God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. He that believeth shall be saved, etc. If ye believe not that I am he, ye shall die in your sins.  Philal. 
This is a very easy account of Faiths justifying.  Theoph. 
Nothing seems to me to be more plain; as obscure a business as 'tis made.  Philal. 
But what cannot the wit of men make difficult?  Theoph. 
First, 
LXXX. The Covenant of grace conditional.  there is nothing more evident (as we said) than that the new Covenant is conditional; and that God doth not therein promise absolutely pardon of sin and the consequent blessings.  Philal. 
The great place that is produced against the conditionality of the Covenant of grace, is that which you said you would speak to, viz. that quotation out of jeremiah that we find in Heb. 10. 8. where God seemeth in his Covenant to promise to do all, in order to our eternal happiness, and to require nothing of us.  Theoph. 
It is in a good hand: I pray do you answer that Objection.  Philal. 
Were I duller than I am, I think I could easily enough apprehend a satisfactory answer to it, viz. That a condition is there implied: for the meaning of those words [I will put my laws into their hearts, 
LXXXI. Heb. 8. 10. considered.  and write them in their inward parts] cannot be, I will do all for them, they need do nothing at all; this would make all the precepts of the Gospel most wretchedly insignificant, (nor indeed do any assert this, but some very monstrously wildebrained people:) nor yet, as appears from many other Scriptures, can this be the sense; I will sanctify their natures, and so cause them to keep my laws, without their concurrence in that act: but, I will afford them my Grace and Spirit, whereby, they co-operating therewith, and not being wilfully wanting to themselves, shall be enabled so to do. Or, I will do all that reasonable creatures can reasonably expect from Me, towards the writing of my laws in their hearts, & putting them into their inward parts. Whatsoever God may do for some persons out of his superabundant grace, doubtless this is all that he either here or elsewhere engageth himself to do for any.  Theoph. 
This exposition of yours is a very good one, most agreeable with the analogy of Faith, and fully answers the forementioned Objection. But there are very judicious Expositors that are led by the consideration of the verse following thus to interpret this place, viz. This is the Covenant that I will make in the times of the Gospel; I will in stead of those external and carnal ordinances, which the house of Israel hath for a long time been obliged to the observance of, give them only such precepts as are most agreeable to their reason and understandings, and such as wherein they may discern essential goodness: and by this great expression of my grace to them, (as also that which is expressed in the 12 verse, namely, assurance of pardon to all reforming sinners, of all past wickednesses whatsoever, and all present frailties and weaknesses) I shall not only convince them of their duty, but also, strongly incline them to the cheerful performance of it. And then it follows, very pertinently to this sense, in vers. 11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. i e. There shall be no need of such pains, in teaching men how they must obey the Lord, and what they are to do, as there was under the Law of Moses, (which consisted in observations that were only good because commanded, and had no internal goodness in them to commend them to the reason of men, and which might cause it to prompt them to them;) but the precepts now given, shall be found written by every man in his own heart, so that none need be ignorant of what is enjoined for the substance of it, that will but consult the dictates of their own natures. For a confirmation of this sense, see Deut. 30. 11, 12, 13, 14 vers. Moses having in the later part of vers. 10. put the people upon turning to the Lord their God with all their heart and with all their soul; and before showed that it was their duty to love the Lord their God with all their heart and soul, which you know containeth the substance of what is enjoined in the new Covenant, and was no part of that which was required by the Law, that is called in a strict sense the jewish & Mosaical, (which, as the Apostle saith, was added because of transgression, till the seed should come to whom the promises were made; not as any new condition whereby they were to attain to the promises, but that they should till they were fulfilled, be restrained and kept under a strict outward discipline backed on by temporal rewards and punishments) I say, having over and above his own Law, exhorted them to the observance of those duties, wherein the substance of those commanded in the Gospel consisteth, (and which may be found sprinkled up and down in the other Prophets, as well as his writings, and doubtless were more completely delivered to them by tradition from their fathers) he thus saith in the 11 verse, and the three following: For this commandment which I command thee this day, it is not hidden from thee, neither is it far off: it is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayst do it. By the word in their heart at least, we are certainly to understand, the forementioned spiritual, and essentially good precepts: for so is it interpreted by S. Paul, Rom. 10. 6, 7, 8.  Philal. 
I am hugely pleased with the Paraphrase you have given, and must needs say, that of these two (considering the context) it seemeth the most natural.  Theoph. 
But however, their interpretation of this place, that endeavour to prove from it the nonconditionality of the new Covenant, is by no means to be endured; it being of so very ill consequence, and also so flatly contradicting the apparent sense of multitudes of Scriptures as it doth; whereby we are assured that God expects that the working of his and our own spirits should go together, and be conjunct causes co-operating one and the selfsame effect.  Philal. 
If men have no power, 
LXXXII Men not without all power to cooperate with God's grace in their conversion.  as those people say, to cooperate at all with the grace of God, in the mortification of their lusts, or the renovation of their natures, S. james did very strangely forget himself, when he said, Cleanse your hands ye sinners, and purify your hearts ye double minded.  Theoph. 
The truth is, the Scripture seems one while to give all to God in the work of Regeneration and Conversion; and another while to make it wholly men's own act. And as in that place to the Hebrews, it may seem, at first sight, that all is to be done by God; so doth God in other places express himself, as if man were to do all in this work: as, Cast away from you all your iniquities; Make you a new heart and a new spirit; turn yourselves and live ye. Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well. And you know that I could tyre you with sayings to the same purpose.  Philal. 
Therefore we must interpret such places so, as to reconcile them to each other.  Theoph. 
And to this end we must go in a middle way, 
LXXXiii A middle way to be taken in giving account of men's conversion.  and avoid the extremes on both hands, or we shall never do so. I mean, that where God speaks as if he did all in this great work, we are to judge, that he supposeth men's endeavours; and where he speaks as if men were to do all, that he supposeth the concurrence and assistance of his own grace.  
But as I said that nothing is more evident than that the new Covenant is conditional: so, secondly, there is nothing more plainly or frequently expressed, 
LXXXiv Faith the condition of the new Covenant.  than that Faith is the condition of it; and therefore I shall not need to insist upon it.  Philal. 
You said that those Preachers are accused by many Hot men, for this doctrine, 
LXXXV Of their being accused for the foregoing doctrine, as holding justification by works, and enemies to God's grace.  as persons Popishly affected, and holding Justification by works; and therefore enemies to the freeness of God's grace.  Theoph. 
I foresaw, that in this part of our discourse, you would put me upon vindicating them from this high charge; and therefore when I had occasion given me to do it, I chose (as you may remember) to defer it longer, because this is the properest place for it.  Philal. 
But suppose the consequences of this doctrine were so very foul as those men think they are; would it not be, notwithstanding, very uncharitably done of them, 
LXXXvi A digression concerning censuring men upon the account of their opinions.  to censure the Preachers of it so highly upon that account?  Theoph. 
Yes verily, Philalethes, this would not excuse them at all from unchristian uncharitableness: for they ought to hope (seeing they profess to magnify free grace no less than themselves, and concern themselves to confute the Papists as much as any, not to say more) that they do not understand the evil consequences of their Doctrine; and that, if they did, they would most willingly and freely renounce it.  Philal. 
If those Preachers should retaliate, (as I hope they are better Christians than to do so) they might call these their censurers worse than Papists; I mean, Libertines and Ranters: for they are as strongly persuaded, that their notions about justifying Faith, and some other, lead to Looseness and Libertinism, as these are, that theirs lead to Popery.  Theoph. 
But they dare not, I hope, so much as suspect, that those of them that seem to make any conscience of their ways, are at all aware of the Poison that is in some of their Opinions; but judge that their meaning is much better than their Faith.  Philal. 
I for my part can truly say, that I think not at all hardly of them for the sake of their false Tenets, so long as I do not observe that they practise upon them; but I am sometimes very shrewdly tempted to fear, upon the account of the Reviling and Censuring not a few of them are guilty of, that they are no better than mere pretenders to Religion, as great a profession as they make of it: For S. james hath taught me, that, He that seemeth to be religious, and bridleth not his tongue that man's Religion is vain.  Theoph. 
But perhaps they may mean as honestly in the one as in the other; and 'tis possible that their angry expressions may not be the effects of malice, but of a certain kind of zeal.  Philal. 
Well, Theophilus, I will endeavour after more of your charitable temper: If you judge too well of those people, it is a safe and good extreme: Charity, I confess, hopeth all things, and believeth all things, even there, where are too great temptations to the contrary.  Theoph. 
When we can put a favourable construction upon our brother's faults, and not offer overgreat violence to our own Reason, we ought to do it; and to look upon them as proceeding rather from infirmity, than from a principle of immorality. But yet, Philalethes, I would not have you take me to be more charitable than I am: for though I will not conclude those censorious people to be all hypocrites, yet I dare confidently pronounce them, at best, but of the lowest form in Christ's School; as great attainments as they may be thought to be arrived at, by men of greater honesty than understanding.  Philal. 
But we have forgotten our business all this while.  Theoph. 
You do well to mind me of it. You expect, Philalethes, that I should vindicate those friends of ours, and all that are of their mind in the point in hand, from opposing free grace, and holding the Popish doctrine of Justification by works. They are so far from being guilty in these particulars, that I am amazed at their ignorance, that say they are, upon such slight grounds, or rather upon none at all. Nor do I think that an easier task can be imposed on any man, 
LXXXvii A Vindication of the foregoing account of faiths justifying from being opposite to free grace.  that hath but a competent understanding of our Saviour's Gospel, than to clear the foregoing account of Faiths justifying from those hateful sequels. For, whereas 'tis pretended, that that doctrine is an enemy to free grace; I may ask those that pretend so, how Justification is free, seeing it is necessary to believe in their sense in order to it: they must at least acknowledge, that if not so much as that lazy faith of theirs were requisite, it would be so much the freer.  Philal. 
But the Antinomians will tell you, that they make no faith at all, nor any thing else necessary or requisite to their Justification; and that their faith consists in believing that they are already justified, and that they were so before they were born too; nay, as was said, that their Justification is as old as God himself; for he could be but from eternity.  Theoph. 
I confess these blades are swinging assertors of the freeness of their Justification; and therefore the Question I now asked is nothing to them: but I am sure it signifieth something to the second sort I told you of, and that are gotten about one little remove from formal Antinomians. But I say moreover, that such a Faith as that we have described is absolutely necessary in it self, to make us capable of that privilege, and meet objects of God's grace.  
Will they say, that the Kings pardoning a notorious Traitor is ever the less free, because that as far as he could judge of his heart, he looked on him as a person that was resolved to become for the future a Loyal subject? Methinks they should not; and that for this reason, because such a purpose is but necessary to qualify him for a pardon; it being an act of greater fondness and folly, than of grace and goodness, to forgive an offender that obstinately persists in his disobedience. Or suppose his Majesty should confer upon one of them an honourable Office in his Court, would he say he bought it, or that it was not freely bestowed upon him, because his Majesty required that before his investiture, and admission into it, he should learn good Breeding, and how to behave himself in such a Place? Surely he would not; and that for the already-mentioned reason: this he could not but know was no more than necessary to be enjoined him; for otherwise he could not be at all fit for the Office; and the King would greatly disparage his wisdom in making such a choice. And as little cause have any to imagine, that to assert that God will pardon, and receive into special favour, none but such, as so believe, as to be heartily willing to obey his Son's Gospel, is to derogate from the freeness of his grace. Besides, that glory and blessedness which consisteth in the enjoyment of God in the other world, which is the consequent of Justification, cannot be enjoyed by a wicked man: the joys of heaven are of so spiritual a nature, that carnal souls are as uncapable of them, as are beasts of the intellectual delights of men. They are only the pure in heart that can, as well as that shall see God. Heathens will teach us this doctrine, if we are to learn it.  
Much less then, in the third place, is this doctrine of a working Faiths being the condition of our Justification, at all a lessening of the freeness of God's grace; when as those that preach it do withal assert, that this faith is Gods own gift, a grace of his blessed Spirit. They say indeed, and that most truly, that we are to use the means appointed us by him for the obtaining of it; but they tell their hearers also, that it must come from God, if they ever have it. Could we work this faith in our selus, and stood in no need of the divine assistance; considering what hath been said, it would make our Justification to be never the less free: much less reason than is there, that those should be charged with making it otherwise, that preach that doctrine of Faiths being the condition of Justification, when they declare that the power whereby we perform that condition comes from God.  Philal. 
I am sure that I have no power to invent any one Reply by way of objection.  Theoph. 
Well then, we'll to their next Cavil; namely, that to hold this doctrine, is to maintain Justification by works: which is indeed the same in their sense with the former; but it is fit it should be distinctly spoken to, because S. Paul (in his Epistles especially to the Romans and Galatians) doth so often deny works to have an influence into Justification, and is found opposing them one while to Grace, and another while to Faith as to this matter. I cannot stand to cite the particular places; but the consideration of these following things will enable any man to reconcile them with this Doctrine at the first sight of them.  
1. By the works of the Law, 
Lxxxviii. A vindication of that Doctrine from asserting justification by works in S. Paul's sense.  whereby the Apostle saith that men cannot be justified, we are frequently to understand those of the Jewish Law, their External Rites and Observances. And so they are to be understood in most, if not all the places in the Epistle to the Galatians. And by the understanding of that one thing, that Epistle may with ease be defended from patronising the Antinomian doctrine. The chief design of which (as is most apparent) being to vindicate the liberty of the Christian Religion from the Judaical Yoke, which being by the Judaizing Galatian Converts imposed upon the Christian Gentiles as absolutely and indispensably necessary, was like to prove a mighty obstacle to the progress of the Gospel among them.  
2. In some other places, by works are meant absolutely perfect, and altogether faultless ones. And we are told, that, as the Law of Moses cannot, nor ever could justify, by reason of its own weakness; so, the Law of perfect obedience now cannot, by reason of ours,  
3. We may sometimes understand any works, of what nature soever, considered as meritorious causes. Could we obey perfectly, we cannot merit thereby the pardon of past sins: nay, had we never sinned, we could deserve no reward at our Creator's hands, our righteousness being not at all profitable to him; much less than can the imperfect works of sinners be meritorious.  
4. Mere external works performed by our own power in our unsanctified state, that is, such as proceed not from an inward principle of life, may in other places be understood.  
But we have no ground ever to understand by works when opposed to Grace or Faith, inherent holiness, or new obedience to the Gospel-precepts. 
Lxxxix. By works when opposed to Grace or Faith, new obedience never meant.  I dare promise an unprejudiced person, that, reading the several Scriptures where works are so opposed, he will be satisfied that they are not any where to be otherwise understood than of one of these four sorts.  
So that as works signify sincere obedience to Christ's Gospel, 
XC. No crime to hold justification by works in S. James his sense.  neither I nor those Preachers can account it any scandal to have it said of us, that we hold Justification by works; nor can we deserve to have it thought that we have one bit the more of a Pope in our bellies upon that account. And why any man should be more shy of acknowledging this than S. james was, (who saith in plain terms, A man is justified by works, and not by faith only; and that Abraham was justified by works) I cannot understand. Nor need we so mince it, as to say that faith justifieth our persons, and works our faith: for understanding works, I say, for a working faith, our persons (if ever they be) must be justified by them. I would not that Protestants should give such advantage to the sottish Papists, as to be shy of using any Scripture-language; and, by being so, to give them occasion to think that we are in the other extreme from them, and have a slight opinion of good works. 
XCI. S. Paul's language not to be preferred before S. James his.  And I think it desirable that we would cease to prefer S. Paul's language before S. james his; and not more interpret S. james by S. Paul, than S. Paul by S. james, they being both alike Apostles, and their Epistles alike Scripture; but that we would be content to interpret them by each other. And then, I dare say, this Controversy would quickly be at an end among us; and we should have no adversary to contend with, about this point, but the Papist only.  Philal. 
I am of your mind.  Theoph. 
But, Philalethes, don't you remember that you set me a method, and desired me first to discourse of those our Friends Practices, and next of their Opinions.  Philal. 
Yes, very well.  Theoph. 
And you see, how well I have observed it. But the best of it is, I told you then, that I would not promise you never to confound those two together; nor, indeed, could I have been as good as my word if I had: for I could not, as I ought, discourse of their Preaching, and not take in some of their Doctrine.   

Par. TWO  
But I will now, in a more distinct manner, give you an account of their Opinions. They may be referred to matters of Doctrine and Discipline. As to the former, 
I. A more distinct account of their Opinions.  they profess to descent from none that have been held to be Fundamentals of the Christian Faith, either by the Primitive, or best Reformed Modern Churches: And heartily to subscribe to the 39 Articles of our Church, 
II. Of their judgement in Doctrinals.  taking that liberty in the interpretation of them, that is allowed by the Church herself. Though it is most reasonable to presume, 
III. In what sense the Church of England imposeth subscription to the 39 Articles.  that she requires Subscription to them, as to an Instrument of Peace only.  Philal. 
So the late most Reverend and Learned Archbishop of Armagh several times expresseth the sense of the Church of England, as to her requiring Subscription to those Articles. 
IV. The Lord Primate of Ireland his testimony.  The Church of England, saith he in his Schism Guarded, p. 396. doth not define any of these Questions as necessary to be believed either necessitate medii, or necessitate praecepti, which is much less; but only bindeth her sons, for peace sake, not to oppose them. And pag. 150. he doth farther thus express himself. We do not suffer any man to reject the 39 Articles of the Church of England at his pleasure; yet neither do we look upon them as essentials of Saving Faith, or Legacies of Christ and his Apostles; but in a mean, as pious opinions fitted for the preservation of unity: neither do we oblige any man to believe them, but only not contradict them.  Theoph. 
I thank you, Philalethes, for these citations out of so excellent an Author; which are no small confirmation of the truth of that assertion of mine, which did occasion them. 
V. What Doctrines they most endeavour to confute.  But to go on: Those opinions in Doctrinals that those Divines look upon themselves as most obliged to manifest their disapprobation of, and to confute, are such as either directly, or in their evident consequences, tend to beget in men's minds unworthy thoughts of God, and unlovely notions of his nature; or to encourage profaneness, or discourage from diligence and industry in the ways of holiness; as, by what hath been said, you have in part understood.  Philal. 
'Tis strange to me, Theophilus, that any that understandingly believe the being of God should entertain an unlovely notion of his nature; for not to have the most lovely, is to deprive him of his very Godhead. 
VI Philalethes his representation of God's nature.  He must needs be as good, as good can be, and have all perfections attracting love concentred in him in the highest degree possible: He must be infinitely merciful, of perfectly unspotted righteousness, purity, and holiness, (which I esteem as no less lovely qualifications, than that of mercy) or he cannot be God. Nay, no man, I should think, (that is not a very Atheist) can doubt but that all the amiable qualities that we see in good men, are but so many effluviums, if I may so call them, or emanations from those that are in God; and therefore must needs be, in an unconceivably greater measure in him, where they are originally, than in them, where they are but derivatively. We learn from very Heathens that such qualities are irradiations sliding into men's souls from God, and that they proceed from a divine afflatus; who also tell us, that God is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best, as well as chiefest and most supreme being. And they give a most lovely description of God's essence; and make him, you know, to be no less just and gracious, than wise and powerful; as, I need not tell you, may be shown in a world of instances.  
But that any Christian should be able to form to himself an unlovely idea and conception of God, is to me matter of the greatest astonishment; he being so excellently represented in the New, and also in the Old Testament. In the New, we find his definition to be Love itself; and that the way to be his lively images, and like to him, is not to affect to be men of great power and knowledge, but to be most holy and righteous, loving and merciful. In a word, the new Testament, I am sure, gives the most amiable account imaginable of the Divine nature: And so doth the Old too; even when God appeared in the most frightful form, did he proclaim himself, The Lord, the Lord God gracious and merciful, pardoning iniquity, transgression, and sin: And though it follows, that he will in no wise clear the guilty, i. e. the impenitent; yet that is so far from being a contradiction to his goodness, that it is a farther declaration of it; for otherwise he would not have that part thereof that is called righteousness. He is there represented, as a God good to all, and whose mercies are over all his works: As a God, whose ways are all just and right, and whose soul abominates all evil. It would be a very long work to go over all the places where we find such accounts of God as these are; and it would find us employment, I believe, for some days.  Theoph. 
How dearly do I love you, Philalethes, for the most worthy conception that I perceive you have lodged in your soul, of the Divine nature! 'Tis pity, methinks, that you and I are not Namesakes: I loved you very sincerely since my first knowledge of you, but now passionately. And I'll no longer account you my Friend only, but you shall be my dearest Brother, and my Second self too, for the future.  Philal. 
How do you transport me, Theophilus, with these almost- rapturous expressions of Affection! But I cannot understand how I have deserved them, by any thing I have now said: doubtless there is no Christian, no, nor any Theist neither, but will say the same. And though I prefer your name before mine own, yet is mine given me for nought, if I did not thus speak of God; for then, to be sure, I could make no pretence to be a friend to Truth.  Theoph. 
But you spoke, what I now heard from you, with such an impetus, as is a demonstration to me, that you have a most quick and deep sense of what you said, and that you are infinitely concerned that it should be true.  Philal. 
But I pray, Sir, answer me; Are there any Christians that dare deny this, nay, that will not most heartily acknowledge it?  Theoph. 
Truly, Philalethes, I dare not say there are; but I dare say this, That there are too too many that will speak such things of God, as most apparently contradict it.  Philal. 
Would to God you had no ground for this assertion; but I know, to my frequent great trouble, that there is too good ground for it; and that some, whom I cannot but hope are sincerely good men, do with great and mighty zeal defend such Opinions as are, in my judgement, no less contrary to the goodness and holiness of God's nature, than the thickest darkness to the clearest light.  Theoph. 
We must not by any means, 
VII. Consequences of Opinions not to be charged on all those that hold them.  I am more and more convinced, charge the consequences of Opinions upon all those that hold them: for there is nothing I have a clearer perception of, than that the Notions of some, whom I verily persuade myself are pious Christians, and very true lovers of God and goodness, do immediately tend to rob God of his goodness, (in which word I imply all his Moral perfections) and to lay a foundation for impiety and irreligion.  Philal. 
I know the Notions you chiefly mean, are, 
VIII. That they set themselves against the Doctrines of Gods absolute decreeing men's sin and misery.  the making of men's sins, and consequent misery, the unavoidable effects of God's Decrees.  Theoph. 
You could not well miss of my meaning, nor I of yours; these Doctrines must needs be principally in both our thoughts: And I must tell you, that the Divines we are discoursing of do set themselves against both these in good earnest: And they profess that they do so for no other reason, than because they have a most clear sense of the mischievous effects of them.  Philal. 
But do all those that hold that God doth absolutely predetermine men to eternal misery, make him absolutely to decree men's sins too, in order to it? I think they do not.  Theoph. 
No; there are many that assert the one, that no less deny the other: 
IX. That those two are not to be separated.  but I confess I do not understand how they can. For if men are by God avoidable and absolutely determined to the end, he must do more than decree, barely to permit the means: for they must necessarily sin, that God's absolute decree may infallibly take effect; which it is possible it might not, if they were only permitted, and not necessitated thereunto; for then mankind might have never fallen.  Philal. 
I wonder that all should not see this. But, Theophilus, why should those that maintain that desperate Doctrine of God's absolute decreeing men's sins, be so shy as not to acknowledge him the author also of them?  Theoph. 
I do not see that they need be so; and therefore there are those of them that are not; and that tell us, that to boggle at acknowledging God the author of sin, is to fear where no fear is.  Philal. 
I would, for my part, be an Atheist, before I would imagine such a monstrous thing of God.  Theoph. 
And less you would dishonour him in being so: for as Plutarch saith, I had rather posterity would say, There was never such a one as Plutarch, than that he was an unjust and vicious person: so 'tis more dishonourable to the infinitely just and holy God, to assert that he is the author of sin, than to say that there is no God at all.  Philal. 
But that Doctrine, with its appendent, will (in my opinion) not only make Him the first cause of men's being sinners, but also to set men the worst example to encourage them still in sinning: which is so horrid, that I even quake to express it.  Theoph. 
I guess whereabout you are, Philalethes: Those Doctrines make their defenders to assert, that there are two Wills in God, whereof of one is perfectly contrary to the other, 
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.  viz. his Secret and Reveled will: And though he professeth kindness to all men, and saith, nay and sweareth too, that he willeth not the death of sinners themselves, but had rather they would turn from their wickedness and live; yet, according to those Doctrines, this is but a declaration of his Voluntas signi; the plain English of which phrase is this; A mere copy of his Countenance. The like to which should one assert concerning any one of those that talk after this rate, I am sure he would take it in greatest disdain, and think himself not a little reproached.  Philal. 
From thence it follows too plainly also, that God giveth Laws to the generality, to the very intent that they may break them, and so aggravate their condemnation; notwithstanding that he professeth even a passionate desire, that men would observe them, and so be made happy. And by this means, most men's obligations to God for the many temporal mercies they receive from him are quite struck off, and made to be no expressions of his goodness to them, but the quite contrary; whereas he tells us, (as was said but now) that he is good to all, and that his tender mercies are over all his works; and that the whole earth is full of the goodness of the Lord. This is likewise from thence a sequel too plain and natural, That Jesus Christ is not only eventually, but also intentionally, the greatest curse that ever befell the world; and a far greater expression of the Father's hatred than of his love, notwithstanding that he himself hath said, that he came not to condemn the world, but that the world through him might be saved: and that, So God loved the world, that he gave his only begotten Son, etc. For if the forementioned Doctrines be true, our Saviour's coming was to aggravate the condemnation of the generality of men (which would be far more properly called the world, than a very few) for not believing in him, who never died for them, so much as to put them into a possibility of being saved; though he declared that he gave himself a ransom for the vulgus, or multitude of the people, (for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is rendered many, doth, among the Greeks, most commonly signify; as our Lexicons tell us, and Vatablus also upon that place) and S. Paul saith, He gave himself a ransom for ALL, and did taste death for EVERY man; and that he is the Saviour of ALL men, though especially of those that believe: and though he sadly bewailed men's not coming to him, that they might have life; and wept over jerusalem for her obstinate persisting in unbelief, and most pathetically with tears wished, that she had known, in that her day, the things that belonged unto her peace. I could go on instances of this nature, as—  Theoph. 
But I pray, Philalethes, do not: for they are grating to my ears, and most grievous to me. And it troubleth me to the very soul, that any (good people especially) should entertain (and much more, should be zealous for) such Notions as are attended with so long a train of most dismally-sad Consequences, and so greatly reflecting dishonour upon our infinitely-holy and good God.  Philal. 
I fear this kind of discourse hath put you into one of your old dumps of Melancholy; for methinks you all of a sudden look very dejectedly.  Theoph. 
No, Philalethes, there is no fear of that; but I would willingly be more concerned at any dishonour that is done to God, and his Son Jesus, than at any personal evil. Well, what was it that immediately occasioned this last talk?  Philal. 
The ill use that is made of that distinction of God's Secret and Reveled will.  Theoph. 
You say well, it was so.  Philal. 
But is that distinction to be found fault with?  Theoph. 
I see your memory needs rubbing up as well as mine. 
XI. Of opposing Gods secret to his reveled will.  I did not at all except against that distinction, but against opposing Gods secret to his reveled will. And now I add, that whatsoever God saith he intends, he really doth so; and that his declarations are to be understood, as we would any honest man's. But to deal freely with you, I should not be at all sorry, if the distinction of voluntas signi & beneplaciti were quite thrown out of doors.  Philal. 
But what say you to that of Gods commanding Abraham to offer up his son Isaac? Did he intent he should be offered up? Sure no.  Theoph. 
Nor did God say he intended it; but only for trial bade Abraham do it.  Philal. 
So it may be said, that God may not, as well, really intent, that all should observe his Laws, to whom he gives them.  Theoph. 
But he plainly and often declares, that he gives them for that end; and moreover hath imprinted them in men's souls, as well as written them in his Book: and, as I said, expresseth a desire that men would observe them, and yield obedience to them, i. e. do what lies in them so to do. And I hope that none will say otherwise, than that it is every one's duty to believe that God would have him obey his Laws: but it was not Abraham's duty to believe that God would have him to sacrifice his son; but only to do it, except he interposed.  Philal. 
But it appeareth from the story, that Abraham did believe this.  Theoph. 
I grant that; but, I say, he was not bound to believe it, though he did: for no man can be obliged to believe a falsity: And besides, he could have no reason to be confident that God did not intend only to try him by that Command, as the event proved he did. But suppose it had fallen out otherwise, that would not at all have altered the case; for who dares say but that God may, if he pleaseth, give commands to his servants, when he doth not intend they should do as he biddeth them, but only to make an experiment of their readiness to obey him? None sure will deny the use of this liberty to any earthly parents towards their children; or masters towards their servants. And therefore I say that Abraham had no just cause to conclude that this was not his Creator's design in that command; though he took it for granted, that it was his purpose that he should do as he bade him.  Philal. 
What you say is clear enough: But did not God, by the Prophet, tell Nineveh that in forty days she should be destroyed? did he mean as he spoke then?  Theoph. 
Yes doubtless that he did; for there was a condition so plainly implied in that threatening, (viz. If she repented not) that the Ninevites themselves were inclined, of their own accords, so to understand it. And it is ordinary among men to imply conditions in both threatenings and promises that sound absolutely, but especially in threatenings; and so such are usually understood. Nay, some conditions are always understood by us in the most absolute promises and threatenings that are ever uttered by the tongues of men; and must be so.  Philal. 
The truth is, I am but a sorry Objector.  Theoph. 
Your Objections have as much weight in them, I think, as any that the Scripture affordeth: but, I confess, some more baffling ones may be urged from seeming Reason: but whether we can answer them or no, we ought not, in the least, to be shaken by them, much less to be overcome. 
XII. That we must resolve to believe nothing at all, if we may believe nothing against which we cannot answer all Objections.  For if I may not believe any thing against which I am not able to answer all Objections; I must resolve to believe nothing at all, & to set up for a perfect Sceptic. There are Arguments invented by Wits against the certainty of evidence from Sense; which he must have a good Metaphysical pate of his own, that is able to answer; would all men therefore that han't such heads do foolishly in giving undoubted credit to their own senses? I know no man that can give a satisfactory answer to an Argument that is brought against the possibility of so close an union of the particles of matter each with other, as to make a solid body; but will any man in his wits therefore doubt, whether or no there be any such thing? The Argument that is brought for the infinite divisibility of matter, hath hitherto puzzled the most acute Philosophers, and so it is like to do to the world's end; but yet I cannot imagine that any one doth notwithstanding really believe it. And from thence, all bodies may be proved to be of a like bigness; and that a Mountain is as small as an Ant-heap, and an Ant as big as either: And this with so great a show of reason, as I must acknowledge I cannot answer; but aught I therefore to suspect whether this be not true? So there are some Metaphysical Niceties that may seem to make the Opinion (and those it is founded on) probable, which we last expressed our selus against: but what of that? All we ought thence to infer is no more than this, That Man is a weak, shallow creature.  Philal. 
But our Adversaries will say, Then you may believe their doctrine, for all the strong Objections you think you can make against it; and answer them all with an Oh the depth!  Theoph. 
But what saith S. Austin? Because we cannot understand things that are difficult, shall we therefore deny those that are plain?  Philal. 
I wish that good Father had always born in his mind that Saying.  Theoph. 
I wish so too: But to our business: That doctrine doth as evidently contradict the natural notions God hath imprinted in the original constitution of humane souls, as can be; 
XIII. That the forementioned doctrine evidently contradicts our natural notions.  at least to me it seems so to do, and so doth it to thousands of others that are neither Fools nor Madmen: and I must add, that I cannot question but it would to all, that will be but persuaded freely to consult those innate notions: And besides, it is expressly against the whole strain of Scripture from Genesis to the Revelation.  Philal. 
But you know that there are divers Scriptures that seem to make for God's absolute decreeing men's damnation, and their sins too, which are much urged.  Theoph. 
Truly, Philalethes, if our Translators had been pleased, they might with the alteration of but one little particle for another of the same signification, have prevented the taking almost any arguments out of Scripture to prove God's decreeing men's sins, any otherwise than barely to permit them. I mean, if they had put [will] in a multitude of places, where men's sins are foretold, in stead of [shall]. The [shalls] make those places look as if they contained declarations of Decrees, whenas [wills] would have made it at first sight to appear that they contain only predictions, and expressions of God's foreknowledge that men would commit such and such sins, not of his will and purpose that they should. I heartily wish that Authority would please to command the Printers to make that little alteration in their future Impressions of the Bible. You may smile at this as an odd Fancy; but I assure you, I am upon good grounds confident, that it would be to very good purpose so to do.  Philal. 
No Wiseman or Scholar will fetch an argument from such a trifle to prove that or any other opinion.  Theoph. 
What of that? the generality of people are neither Scholars nor yet wise: and I have great cause to suspect, that the vulgar sort have that wretched doctrine insensibly instilled into them by the frequent reading and hearing such passages as these, viz. In the later days perilous times [shall] come; men [shall] be lovers of themselves, covetous, proud, etc. There [shall] be false teachers, who [shall] privily bring in damnable heresies, etc. And many [shall] follow their pernicious ways, etc. And there are innumerable passages of this nature. But then, Philalethes, whatever Scriptures are brought to prove either the one or the other doctrine by, it must needs be acknowledged, that they are but very few, in comparison of those that (most evidently say I, but) all will confess do seemingly contradict them. And which is the safest course, think you, in reconciling seemingly-contrary places to each other? To interpret a multitude of plain Scriptures by a few difficult ones, 
XIV. Which is the safest course in reconciling seemingly contradictory scriptures.  or a few difficult ones by a multitude of plain ones?  Philal. 
The later, without all doubt. But it will be said that the Scriptures that make for those Doctrines, are as plain as those that make against them, though, as to their number, there is no comparison betwixt them.  Theoph. 
But I say they are more difficult, in that, their most obvious sense doth, (as none can deny) at least, seemingly contradict the natural notions of our souls; which the plainest sense of the other no less gratify. But however, is it not much the better way, to understand a few Scriptures, in their less obvious sense, to reconcile them to the most obvious sense of a multitude of others; than to understand a multitude of Scriptures in their least obvious sense, to reconcile them to the most obvious of, in comparison with them, extremely few?  Philal. 
I have, since I suffered myself to think at all freely, been of your mind, and concluded that the Scriptures produced on the other side must necessarily be taken in another sense than that they fix upon; except we will make them contradict the greatest part of the Bible besides: And those that endeavour to reconcile all other to those Scriptures, make the Bible an extremely more difficult Book, than I am verily persuaded God hath made it.  Theoph. 
For my part, I can believe no sense of any Scripture true, 
XV. Theophilus can believe no sense of Scripture that doth contradict self-evident notions.  that plainly contradicts the self-evident notions of Good and Evil, that God hath put into my soul, and were born with me: For, (as hath been showed) I could have no reason to believe the Scriptures to be God's word, no, nor yet any thing I am sure God himself saith, to be infallibly true, were it not for those notions. And can't you remember that 'twas proved also, that the goodness of the Doctrine delivered is necessary to convince us, that it is of God? Mankind hath a natural sense of Moral good and evil.  Philal. 
But those of the other Persuasion say, That whatsoever God doth, is just and good, because he doth it. I am sure many of them, at least, will.  Theoph. 
There is no other way to defend their doctrine, 
XVI. Of that opinion, That whatsoever God doth is therefore good and just because he doth it.  but to prove that: But do not those, in so saying, plainly make nothing in itself to be just or unjust, good or evil? And so, in calling God a just God, say just nothing of him, (pardon the Quibble, I designed it not) that is, no more than this, that he wills what he wills: and I wonder who does not. Thus you see, they are forced to make good and evil to depend upon arbitrary will; and so make the Holy God a mere Wilful Being, and his nature perfectly indifferent to any thing: And thence it follows, that it is consistent enough with the Divine nature, to forbid all that which by being commanded is now called Holiness, and by that means make it wickedness; and to command all that which by being forbidden is now called wickedness, and by that means make it Holiness. But if this doth not raze and overturn the foundation of all Religion, no opinion in the world tends so to do.  Philal. 
If Abraham was of that mind, he strangely forgot himself, when he said to his Maker, Shall not the judge of all the earth do right? And whether he was of that mind or no, if the Doctrine be true, he was guilty of a monstrously-absurd impertinence in so saying; and yet (which is more strange) he had no check for it.  Theoph. 
Nay, did not God himself appeal to men's innate notions, and so confute that doctrine, when he said to the Rebellious Jews, Are not my ways equal, and your ways unequal? Can those men think that he only meant, Are not my ways such as I please to fancy, and yours such as it is my pleasure to dislike? Who would dare to fix such an expostulation as that on the infinitely-wise God?  Philal. 
Well, I am clearly sensible, that nothing reveled by God can possibly contradict those principles that are impressed in (as I think) indelible characters upon the souls of men; and therefore whatsoever places may seem to speak men's being necessitated to be either sinners, or miserable, must be understood in another sense: especially seeing that God hath so often declared that men's ruin is of themselves, and that their help is to be found in him; and that he willeth not their death, but the contrary; (and therefore much less can he will their sins; as he hath also, as plainly as can be, declared:) And moreover affords them means whereby they may obtain happiness; (which, who will not say that all that enjoy them are greatly beholden to God for?) and expresseth his grace and good will to them all without any exception.  Theoph. 
You have put me in mind of a passage I have met with in a Sermon of a most pious and learned Divine now in heaven; which, when I read it, did greatly affect me. It is this: Consider impartially with your selus, what an unreasonable, horrible thing it is, seeing there are so many several frequent expressions of Gods general love, and gracious favour to Mankind, enforced and strengthened with such protestations, and solemn oaths, that the cunningest Linguist of you all cannot, in your whole lives study, conceive or frame expressions more full and satisfactory. I say, is it not desperate madness, for a man to show such hatred and abomination at the comfortable and gracious promises of God, that he can be content to spend almost his whole age in contriving and hunting after interpretations utterly contradicting and destroying the plain apparent sense of those Scriptures: And will be glad, and heartily comforted, to hear tidings of a new-found-out gloss, to pervert, and rack, and torment Gods holy Word.  Philal. 
Methinks this passage should affect any good man. But, Theophilus, what should induce so many to be led by a few Scriptures against such a torrent of others, to cry up such strange Doctrine?  Theoph. 
You love to ask me Questions which you can answer as well yourself: You know they pretend that this is the only way to advance God's grace in men's conversion and salvation. 
XVII. What is the Motive inducing the good men of that persuasion to go that way.  And this, no doubt, is the only motive that prevaileth with all the truly good men among them to go that way. It sounds as harsh in many, at least, of their ears, as it doth in ours; as I have great reason to be assured. And Calvin himself, in the 608 page of his Institutions, calls Absolute Reprobation Horribile Decretum: And the Precedent of the Synod at Dort said it was materia odiosa; and therefore declared to the Remonstrants that that Controversy should be waved, and said that they would only hear their Arguments against Absolute Election, for that was materia suavis. As I find in their Letters called Epistolae Ecclesiasticae, etc. I say, it is very harsh doctrine to many of them as well as to us; but because they cannot otherwise than by admitting it, magnify, as they think they ought, the divine grace to Gods elect, they force themselves to swallow the bitter Pill, as much as their stomaches nauseate it; and therefore, as those that drink down loathsome Potions stop their noses, so do these their ears to the clamours of their own Reason against it; and will not sedately advert to, but violently suppress the natural dictates of their understandings. Have you not several times observed that the good-natured people of that way complain more than others of Blasphemous thoughts? I am sure I have; and have found when I have discoursed with them, that this doctrine was the occasion of them. So that whether they will or no, their Reason, or innate sense of their Souls (call it which you please) suggests to them the dreadful consequences of it, which they would fain believe to be the devil's temptations.  Philal. 
But don't you believe, that the men of this opinion are also induced to it, because they are not able to interpret in any other sense those places of Scripture that seem to make for it?  Theoph. 
I do not think that the Learned men are: For I cannot imagine that those should think, that such Scriptures are unintelligible in any other sense than that they understand them in, that know how few, and therefore how ambiguous the original words of the Hebrew Tongue are, as also that there are different senses of the same Verb in several Conjugations; and that there are strange Idioms and Proprieties of speech in that Language, which are also imitated in the Greek Testament; and lastly, that the occasions of several passages do frequently make another sense necessary to be imposed on them, from that which at first sight, and considering them simply and absolutely, and as entire propositions, without relation to any other thing, offereth itself.  Philal. 
I have sometimes thought, that those need never despair of understanding the places they produce to serve their Hypotheses, in a different sense from that they are so fond of, who can invent a Figure to make All men, nay and every man too, to signify but some few; and can reconcile I will not the death of a sinner, with I desire the death of most sinners; and, He will have all men to be SAVED, with He will have the generality of men to be DAMNED; and many the like Propositions which sound in my ears as contradictory one to the other, as any I have ever heard or can invent. So that, Theophilus, it must needs be, as you said, their desire to magnify God's grace to the Elect, that alone prevaileth with those of them that are good-natured & truly-pious people to go that way. But yet I wonder that they should no more consider, that, to magnify God's grace to some few, so as to deny it to all others; and so to advance his mercy, as to rob him of his holiness, truth and justice, is to take ten thousand times more from him, than is given thereby to him.  Theoph. 
I would advance God's grace as highly as ever I am able, (and so I persuade myself would the Divines we have been speaking of) so as not to destroy his other perfections: nor do I (nor I believe they) desire to attribute any more to man, in the business of his salvation, than needs must, and not suppose him a perfect Brute. But to say the truth, I, and those I am acquainted with of those Divines, do magnify in all respects the grace of God, as much as any of the other Way; and in one respect incomparably more.  Philal. 
What is the way you take so to do?  Theoph. 
A middle one betwixt the Calvinists and Remonstrants; 
XVIII. Those Divines middle way between the Calvinists and Remonstrants.  which, in short, is this: That there is such a thing as distinguishing grace, whereby some persons are absolutely elected, by virtue whereof they shall be (having potent and infallible means prepared for them) irresistibly saved. But that others, that are not in the number of those singular and special favourites, are not at all in a desperate condition, but have sufficient means appointed for them to qualify them for greater or less degrees of happiness, and have sufficient grace offered to them some way or other, and some time or other; and are in a capacity of salvation either greater or less through the merits of Jesus Christ; and that none of them are damned but those that wilfully refuse to cooperate with that grace of God, and will not act in some moral sutableness to that power they have received. And as for those that have been in an extraordinary manner wrought upon, and find themselves very powerfully excited and carried to that which is good; such at least have reason, so long as they are also careful to walk in all ways of holiness, to believe themselves in the number of the Absolutely elected. Now (as a learned Divine saith) the Arminian need not repine at this way, nor yet the Calvinist: for whatsoever good Arminianism pretends to concerning all men, is exhibited to the part not absolutely elected; and to the other part, the goodness of God is greater than is allotted by Arminius: And whatsoever good is pretended in Calvinism to that part that is absolutely elected, the same goodness is here exhibited; and besides, that direful vizard pulled off, that Ignorance and Melancholy had put upon divine providence, and the lovely face of the Gospel.  Philal. 
I am glad to understand that you and they have made choice of this way; which is not new to me, (no more than another Middle way, which I cannot be satisfied with) but for some time I have been greatly inclined to prefer this before any other, as having by much the fewest and least difficulties.  Theoph. 
I did not think you a stranger to it, and believed you could not but like well of it; nor can I conceive why either any Calvinist or Remonstrant should mislike it. But that we see in all professions there are those that will hardly be brought to allow that there may be any farther improvements made, than those which their great Masters had attained to. Though both Calvin and Arminius were excellently-learned and pious persons, yet methinks their respective greatest Admirers should acknowledge each of them short of infallibility, and therefore not presume them in any thing attained to a Nè plus ultra. Every Age, sure enough, improveth in knowledge, having the help still of those foregoing: and as this is seen in other Sciences, so especially is it discernible in that of Divinity; as all but ignorant, and extremely prejudiced persons must needs acknowledge.  Philal. 
But this way is not so new as some have imagined it: 
XIX. This way proposed by Catharinus at the Council of Trent.  for I have read it in the History of the Council of Trent, as that which Catharinus, a Moderate and Learned man, proposed there for the accommodation of the difference between the Dominicans and Franciscans about this point.  Theoph. 
The same person (as I am informed by one that hath read it) hath also written a very ingenious Piece upon that subject, wherein he layeth down, and defendeth very handsomely this very way.  Philal. 
But indeed, if I did not think that this way were as much elder than that Gentleman, as were our Saviour and his Apostles, I should not have, at all, given credit to it.  Theoph. 
No, nor I hope any else, if they did not think so: 
XX. How it came to pass that this way for some Ages had fewest friends.  Id verum quod antiquissimum, being in Divinity an indisputable Maxim. And I verily believe that this way is much more befriended by the great Standard of Truth, the Scriptures, than any other. But how it should, if true, have for some Ages the fewest, if any Friends, is no wonder: For Truth is too frequently, if not always lost in a Scuffle, and forced to give place to extremes by eager contests. And indeed this is too moderate and yielding a way to have so much as entered into the thoughts of the Hot men of either party; who like nothing so well as to keep themselves at the greatest distance from each other. And there is great cause to suspect, that in most other Controversies that have been managed with that fierceness that this hath been, the several contesting parties have overdone, and outshot the mark: and that Truth will one day be found to have been on neither side, but to have lain unobserved between the Combatants, though nearer to some than others.  Philal. 
'Tis not unlikely.  Theoph. 
This way, 
XXI. This way a great ease to Theophilus his mind.  I must tell you, Philalethes, hath, for divers years, been a mighty ease to my mind: And I will communicate to you something concerning myself, that I never, before now, had occasin to tell you. The Doctrine of Absolute Reprobation did ever since I was of years of discretion lie very unevenly and ruggedly in my brains; and seemed extremely harsh to me. And though I for some time thought that I was bound to believe it; yet could I not endure much to think, or to hear others talk of it. But after I betook myself to study the Controversy, I had so quick a sense of the natural consequences of it, as did greatly distract me: For I was fearful of letting go the Premise, as much as the Conclusions scared me. But while I thought, or rather feared that the Doctrine was too too true; I was frequently disquieted with blasphemous thoughts, and most black apprehensions of the loveliest of Being's; nor could I think of God many times without consternation. Those thoughts I was ready to look upon as injections from his and Mankind's enemy: Till at length, after I had weighed things more impartially, (having read a Book or two that prepared me with some free Principles) I found that I had wronged the Devil, and that my affrighting thoughts were the too natural offspring of that Principle: And came to be convinced that till I let go this, I was not like to be rid of them. But then I was as much to seek where to fix, and how to steer myself, as to the doctrine of Election; (for very fearful I was to entertain any opinion that might at all lessen God's grace to any) whereupon for a while I was well pleased with that Middle way you now gave an intimation of; till after better weighing it, I found but very little, if any thing, gotten by it. Then I fell to considering that other I have given you an account of, and have ever since been as well satisfied with this, as I was with that dissatisfied. And so I took my leave of the forementioned Principle, and was thereupon, I thank God, well rid of its troublesome attendants. For some time I could not be persuaded that those sad consequences were so fast tied to that opinion, but that they might be loosed from each other: whereupon I set my very teeth to the knot, and tried all my skill to undo it; but when I found that it was labour in vain, I was, as I said, chiefly encouraged by the acquaintance I took with this way, to send both Principle and Conclusions packing together; and so bade them all Goodnight.  Philal. 
I am no less beholden to it than you are; 
XXII. Philalethes no less beholden to it; which causeth Theophilus to ask him some questions.  nor do I think that any one's mind hath been more relieved by it, than mine hath.  Theoph. 
And have you not found, Philalethes, that since you exchanged the Calvinistical for this way, you love God better than before, and can think of him with more delight and pleasure?  Philal. 
Yes, I thank God; And whereas before I loved him chiefly from some hopes I had that he loved me; I can now love him for himself, and the consideration of the amiableness of his nature, and essential perfections: And therefore my affection to him is more constant, than it was while it chiefly depended upon the apprehension I had of his affecting me.  Theoph. 
So it must, I should think, needs be; although you still loved him only in regard of his love to you: For though you may sometimes, possibly, be without any great sense of his love of complacence, yet I dare say you now never want that of his love of benevolence.  Philal. 
No never.  Theoph. 
You have also a clearer sense of the goodness of the divine precepts, and of the hatefulness and vileness of sin, han't you?  Philal. 
Yes, a much clearer; which I hope hath some good influence upon my life.  Theoph. 
So your love alone must needs have; but much more that and this together.  Philal. 
But, Theophilus, what a Catechist are you grown all of a sudden? I pray desist from putting any more Questions of this nature. Did I not so well know you, I should have done but foolishly in thus freely answering those you have asked me: And had I of mine own accord told you, what you have now heard, you yourself would have accounted me too guilty of boasting and vainglory. But yet though (thanks be to God's grace) I am somewhat better than I have been; yet am I still sensible of so much weakness, of such great discomposure of thoughts, and disorderliness of affections, as may well keep me exceedingly low in mine own eyes, and Antidote me from pride and conceitedness in regard of my attainments, (were they greater than they are) even though I should only be beholden to my own strength for them. But seeing you are so good at Catechising, why may not I be so also?  Theoph. 
So you have been, I think, sufficiently, since the beginning of this discourse.  Philal. 
But why may not I repeat to you your own Questions?  Theoph. 
But you have time little enough, at present, for other matters: don't you see? the Sun grows low.  Philal. 
Well then, to pursue more closely the business in hand: Do not our Adversaries in this point accuse those Friends of ours of Arminianism in asserting freewill, 
XXIII. Of freewill.  notwithstanding that their Middle way?  Theoph. 
This way teacheth us to assert no freewill that is opposite to Freegrace: And only thus much, that men are invested by God with ability to do much in order to salvation; as, to abstain from the external acts of sin, to hear his Word, read it and consider it, and to endeavour to subdue all their lusts, and perform whatsoever duties are required of them, etc. And likewise by the infinitely-strong motives contained in the Gospel, by the motions of his holy Spirit, various providences, or in one word, by his preventing grace, may they will so to do. But that we can, of ourselus, turn our own wills from the ways of sin to the ways of God, is peremptorily denied by us; and, for aught that I can learn, by the Remonstrants themselves also; as much as they are accused by some for so asserting.  Philal. 
But don't we see that the generality of men that enjoy the means of grace are never the better for them, but continue in wilful disobedience?  Theoph. 
'Tis too true, and matter of saddest lamentation: but what of that? Let us, in God's name, charge it wholly upon themselves; and not say, they are not able to do otherwise: if this were so, I should think it the greatest folly in the world to be angry with a wicked man. Don't we see that the threatening of an easy punishment, or the promise of a small reward, will make men find a will to abstain from several sins, which they would not be kept from by all the threatenings and promises in the Book of God? Therefore, surely, by the help of these, (and especially if we take the other helps along with them, that were but now named) they may will not only to keep from some sins, but also to endeavour to keep from all. men's Wills being so seldom wrought upon, doth not prove that they have no power to will thus to do: For we see that it is the very same thing as to all other habits, as well as sinful ones: there is not one among many, scarcely, that will be broken of such Customs as are in themselves very innocent, no, though they find them prejudicial to them; as I need not give you instances. But then for so few men's being throughly converted by the means of grace, let us much less run to God's absolute decreeing their non-conversion or damnation to give a Solution of it. Nor let us so wrong God, as to say that it is any way long of him, or that he hath been wanting to them; and by this means excuse them. What reason have we to imagine that they are not themselves in all the fault? and that God would not have given them such a measure of grace, as would have effectually converted them, had they but acted in some sutableness to the power he hath given them? Had they but done what they could, and might have willed to have done too, but that they freely chose the contrary; And against the checks of their own Consciences, and all the methods of God's grace, with a free, not fatal willingness, preferred the pleasing of their senses before the salvation of their souls. God hath said enough to persuade us not to imagine this; as may be largely shown.  Philal. 
I could never hear the most wicked wretch, when he is wisest, and most himself, (I mean when on his deathbed, or under some smart affliction) either complain of God, or curse Adam for his neglect of the means of grace, and unmindfulness of his precious soul: And those of them whose consciences are awakened do ever lay the blame on themselves principally, of their carelessness and disobedience: And not at all, I say, either on their Creator or first parents; as if by the one or the other they were brought into so sad a condition, as to be under an impossibility of so much as willing to do otherwise. But then they are heard to befool themselves exceedingly, and to make God a many fair promises how good they will be, if he'll but please to prolong their lives, or remove their afflictions: which is a plain Argument, that (whatsoever specious shows of Reason any of them might once have pleased themselves with, for their being under a necessity of behaving themselves as they did) their own experience, and inward sense of their souls undoubtedly assures them, now that they have leisure sedately to consult them, that they are much freer creatures than they were once willing to fancy themselves to be.  Theoph. 
That one Argument would satisfy me, more than the most plausible ones I ever met with of the other side.  Philal. 
But we see, Theophilus, whither too many of those are carried, that deny all freedom of will in unregenerate men, as to that which is good: for, I think I may say, that even all those that best understand themselves in that way, do also oppose this Liberty as to all the actions of all men: wherein they are not a little beholden to Mr. Hobbs, as hard an opinion as too deservedly they have of him.  Theoph. 
But the Philosophical subtleties whereby that Gentleman and his Brethren in this point, have defended that opinion, may be abundantly confuted by the contrary and confessed sense of almost all Mankind, and by the knowledge we have of our own souls. For we are able at any time to make an experiment to our selus, that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-moving principle in our Wills, and that they are nor blind powers necessarily following the dictates of our Understandings; (the Will being doubtless no really-distinct faculty from the Understanding, nor from the Soul neither; but the Soul itself, as it simply understands or apprehends an object under the notion of true or good, or as by comparing one with another it judgeth of them, is called the Understanding; and as it putteth itself forward towards the doing or having any thing, or refuseth so to do, it is called the Will). For we find that we are able to will to do what we know ought not to be done, and to omit what we are assured we ought to do: I say, we find this by sad experience; and therefore when we do thus, our Wills contradict and disobey the dictates of our Understandings. And if this were not so, (let those men say what they can) there could be no such thing as a sin against Conscience.  Philal. 
Our own Feeling and Sensation is a thousand times more convincing than any Argument can possibly be that is only founded in Speculation.  Theoph. 
Yes verily. But whereas I said, that this strange opinion is against the sense of almost all Mankind; I think I spoke too modestly, and might have spared that [almost]. For I cannot imagine that those men themselves, that are the greatest Zealots for the Doctrine of men's Wills being under a fatal necessity, either by the means of God's Decrees, or upon any other account; (I say, I cannot imagine that) they really believe it themselves, except in some certain Fits; as confidently as they may talk or write (I will not say to show their parts, but) to manage a disputation. For they will as much befool and vex at themselves when they are sensible they have done amiss, as other folk. But how a man's Conscience, or the reflecting of his practical Understanding upon his actions should trouble him, so as to make him condemn himself; I cannot by any means understand, if he be not at the same time conscious to himself, that he might have done otherwise.  Philal. 
None are more angry with others neither, than they use to be, and that not only upon the account of actions, but also of opinions: there are none in the world more impatient towards those that are not of their mind than I perceive the violent men of that way are: Nay, they will be ready to call you Heretic if you don't think as they do in Philosophy, as well as in Divinity.  Theoph. 
But there is nothing in the world more certain, than that if all men's actions and opinions be the necessary result of an irresistible Fate, they may only pity Naughty men, and poor Heretics; it would be the most unaccountable folly to be angry with them. And though they are never so willingly so, this can make them the objects of only so much the greater pity; seeing, according to their doctrine, they cannot but will so to be. And he therefore that shall storm against you and me, for talking against this Doctrine, 
XXIV. Of the state of the Heathens.  will in so doing take our parts, and declare himself to be of our mind.  Philal. 
But we have all this while, Theophilus, been discoursing only of such as enjoy the means of grace; but what say you to the Heathens, that never heard of Christ, or saw one letter of the Bible? Are not they under a fatal necessity of being damned? And is not God wanting to them, think you?  Theoph. 
To say the truth, many of them, for all their not having heard of Christ, and their being strangers to the Bible, have outdone most Christians, to our great shame be it spoken. But, I say, that God is not nor hath not been wanting to them neither, as to the enabling them to do so much, as he expects from them; and so making them capable of some lower degrees of happiness. Hath not our Saviour told us, that where little is given, but little shall be required? And I have heard of a mere Natural Fool, that on his deathbed said, Lord, where thou givest but little, thou dost not expect much. God hath given the meanest of them a sense of good and evil in divers instances, and that he is willing to assist them with his grace to live accordingly; as also that he sometimes excites their Wills, who dares deny? Hath not S. Paul told us, that they are without excuse, or rendered inexcusable? but how can they be so, if they are denied what is, at least, so far necessary as was now said? But, Philalethes, we need not trouble our selus about them; we shall, no question, at the great day (if we can but have patience to wait till then) clearly understand the infinite justice of God Almighty's proceedings with them; and that those of them, that shall then have the sentence of condemnation passed upon them, will accuse themselves mostly, and not at all their Maker for it. For my part, I will not say that they are any of them saved; but I would not for a world, neither, pronounce them all damned. I know that there is no name under heaven whereby men can be saved, but only the name of jesus Christ; but I am nowhere told, that those which never heard of him cannot be saved by him, without faith in him. If this be so, what becomes of poor Infants? nay, of all those, except a Prophet or two, that lived before the coming of our Saviour? He shall be my great Apollo, that can give me sufficient reason to believe that any under the Law, except some few extraordinary persons, had faith in Christ's death for the remission of their sins; whenas his own Disciples had not, till after his Resurrection: but yet eleven of them will be acknowledged to have been good men before his death. Nay, it is evident, that till after his Resurrection, they retained too gross a notion of the Messiah. So that, I say, if any of the Heathens be saved (which if they are not, it will be their own faults) it may be time enough to understand their obligation to Christ for it, when they are come into the other world. But why should we Christians be less charitable toward them, than were the very Jews? who admitted those that observed the seven Precepts of Noab, and worshipped the true God, (who were called Proselytes of the gate) to the hope of eternal life. And the saying of Trypho the Jew to justin Martyr is very observable. If thou hadst continued a Heathen Philosopher, said he, and lived unblamably, there would have been hope of thee: but seeing thou leavest God, to believe in a Man, what hope can there be of thy salvation?  
So that if I were bound to give my sense of the honestest of the Heathens, I would choose to judge on the right hand: but we have nothing to do with them; nor can any Argument drawn from the consideration of their circumstances, establish the doctrine against which we have so freely expressed our selus.  Philal. 
From that little you have said of them, it plainly enough appeareth. But besides, there are some, you know, that are of opinion that those who have been in the worst circumstances in this state, and enjoyed the least means, may continue in a state of probation for some time betwixt their departure hence and the day of Judgement, and have better means than afforded them.  Theoph. 
Whether that will be so or no, 
XXV. That God hath ways, though they may be perfectly unknown to us, to clear the justice & goodness of his dealings with all mankind.  God only knows: But this, methinks, should be by all granted, that the infinitely-wise God hath ways enough, though never so much unknown to us, to clear his Justice and Goodness, in his dealing with the whole world; though the Doctrine some are so fond of, and we no less dislike, should have no truth in it: And that he may have most wise holy and good ends in those dispensations that seem most harsh to us; which we cannot so much as dream of. Nor is it fit for us to desire that unsearchable wisdom itself should make us acquainted with the reasons of all his actings; or levelly his Providences with our most shallow capacities, and gratify our liquorish curiosity in all our inquiries. We may well be abundantly satisfied with this, That God is perfectly holy, wise, and good; and that he cannot do any thing disbecoming or unworthy of those attributes. And therefore as desirous as I am to defend, according to my weak ability, what the Almighty hath declared concerning himself in the plainest manner that words can express, from the attempts of those, that I think in my conscience do take a course (as well as they may mean) to render it insignificant, and to vindicate him from those notions that most evidently tend to eclipse those perfections which he most desireth to be known by: yet I altogether dislike prying into those matters that he hath kept secret, and affecting to be wise above what is written.  Philal. 
If all men were of that mind, the Controversy in hand would be soon ended. But, Theophilus, there are those that say, that what we are forced to acknowledge to defend our Middle way, 
XXVI. Whether what must be acknowledged, to defend that middle way, tends to encourage security, etc.  tendeth to encourage men in Security, and to defer the great work of Repentance to the very last: For that it from thence followeth, that it is in men's power, when they please to have a mind to it, to put themselves into the number of God's faithful and elect people.  Theoph. 
We most heartily abominate that consequence; nor can any doctrine of ours be at all charged with it. For we say that men may sin away their day of grace, even before that of their lives be expired. And by their often grieving Gods holy Spirit, and quenching his blessed motions, they may cause him quite to leave them, and give them over to the hardness of their own hearts. And let me speak to the man, that is hereby inclined to be more secure, in the words of the excellent person, a passage in whose Sermon I before quoted, and which presently follow it. Thou wretched Fool! darest thou make an advantage of God's goodness to assist and patronise thy security? Hath he promised to give thee Repentance, whensoever thou pleasest to allow thyself leisure to seek it? No, know, there is a time, (and presuming security doth hasten and add wings to that time) when there shall be found no place for Repentance, etc.  Philal. 
I wish you could as easily vindicate the contrary doctrine from tending to make men secure and careless.  Theoph. 
I wish I could, 
XXVII. That the Doctrine discoursed against doth a world of mischief.  but for my life I cannot: And I am sure it doth a world of mischief. Many whom I hope are good people would be better, I verily think, were it not for that doctrine: But I am certain that multitudes of wicked wretches are greatly hardened in their sins by it; and will not endure to be told that it is not true, that they may not be deprived of the main prop of their security. They will fleer in the faces of their pious Ministers, when they pathetically excite them to work out their own salvation; and flatter themselves with this, that whate'er the Preacher is pleased to say, there is no necessity of any such strictness and diligence, or of any at all: for their fate is determined; and that though holiness be necessary to happiness, yet if they are absolutely designed for happiness, God will sure enough, at one time or other make them holy; but if not, let them do what they can, he will not. And who can answer this? Were there no other mischief attending the doctrine than this, it would make one conclude it false. And would it not vex one to the very soul, to be liable to be baffled by every sorry Rascal; and that too in a business of infinitely the most weighty importance?  Philal. 
I see you have some hot blood in you, and can for a need be very heartily angry. One would think all the veins in your body to have emptied themselves into your face.  Theoph. 
Say you so? I must confess I can never think of this Mischief, but I am apt to be much moved: and to say the truth, I give myself leave to be angry upon such accounts; I wish that no much slighter occasions could ever make me so, and then of all my sins, I should least bewail that of Passion. Well, Philalethes, I am sure that our doctrine is a mighty incentive to holiness, and the other a no less obstacle; as many as there are whose true goodness doth antidote them against the poison of it. And this is the great Test and Standard, whereby I examine points of Controversy; I consider which of the opposites tends most to the advancement of real holiness, (which I have more than once had occasion to tell you, 
XXVIII. The Test by which Theophilus examines controverted points.  is the great design of the Christian Religion) and that I think myself bound to prefer, which I find doth this: but that which apparently tends to make men careless in their prosecutions of it, I account myself obliged to reject as false, as great shows as it may have of probability. Nor is it any thing in the world, but the clear sense I have that this doctrine doth so, as also that it, with its unavoidable consequents, shamefully misrepresents our blessed Creator and Redeemer, that makes me oppose it, as I sometimes do, and conclude it to be erroneous.  Philal. 
But you likewise reject it because it contradicts (as was said) such an innumerable company of Scriptures?  Theoph. 
The forementioned considerations make me interpret those few Scriptures that seem to make for it, by these many; and not these many, by those few.  Philal. 
I believe this doctrine would quickly be exploded by all good men, if they could once be persuaded to think that the Ninth to the Romans is capable of another Exposition than that which is commonly given to it: For I know no other Scriptures urged for it, but may be answered with ease enough.  Theoph. 
Though I will not say, 
XXIX. Of the great obscurity of S. Paul's style in many places; and the causes of it.  that it is easy to give the true sense of every verse in that Chapter, any more than it is in many others of S. Paul's Epistles, (whose style is often the most obscure I ever read, the connexion's in many places being not to be found without extreme difficulty; which is occasioned, I think, chiefly by his many tacit Answers to Objections, and Questions made to him by those to whom he wrote, which we are unacquainted with; as also having a very curt and short way of expressing himself, (observing very much in the Greek Tongue the Hebrew way of speaking) and besides, making so many excursions as he doth, and very long Parentheses; upon which accounts, if not more, no Apostle hath been so misunderstood as he; and, if you observe it, you shall find that they are S. Paul's Epistles out of which almost all our wild opinions have principally had their original, through the ignorance of men, or what is worse. The Apostle S. Peter observeth, that even in his days, (when they were much more easily intelligible than now they are) there were some things in them hard to be understood, which those that were unlearned and unstable wrested (as they did the other Scriptures also) to their own destruction). I say therefore, though it may not be easy to give the true sense of every verse in that Ninth to the Romans; yet I count it far less difficult to vindicate it from patronising Absolute Reprobation, than to prove it doth so.  Philal. 
If it be not too great a trouble, I could wish that you would run it over with a brief Paraphrase.  Theoph. 
That I need not do, nor above half that Chapter; there being but about so much of it that signifieth any thing towards the countenancing of that opinion: And so far I will comply with your desire. The Apostle having in the five first verses expressed his great sorrow for his Countrymen the Jews, 
XXX. A Paraphrase upon several verses in the Ninth to the Romans.  in that by their killing the Messiah, and most obstinate persisting in unbelief, they had provoked God to resolve upon the casting off and rejecting their Nation in general, that is, to put them into the same circumstances with the rest of the world, and in some respects into worse, viz to deprive them of their good land, and even to cause them to cease to be a Nation or Body Politic, but to be dispersed here and there up and down the world; and therefore necessarily deprived of the extraordinary advantages for their souls they had an enjoyment of, which are there summed up, together with not a few temporal ones; they having been a people owned by God above all other, and his most special Favourites: I say, having done this in the five first verses, it followeth  
In the 6. Not as though the Word of God had taken none effect; for they are not all Israel that are of Israel.  
In which words he answers an Objection they might make against the possibility of Gods rejecting them, viz. If this be so, how can the promise of God to Abraham concerning his seed be performed? And he replieth, They are not all Israel that are of Israel; i. e. God hath reserved to himself a liberty of determining at several times, according to his pleasure, who shall be esteemed that seed of Abraham to whom the promise belongeth, and therefore he may restrain it to those that were never the seed of his loins, but of his faith only. And he showeth next that this liberty God did use immediately after the promise: for, saith he in  
V. 7. Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called: i. e. Those which came from Abraham's loins were not all accounted those sons of Abraham that should have a share in the promise, but those only which he should have by Isaac. And he saith in  
V. 8. That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are accounted for the seed. i e. They that descended from Abraham by carnal generation were not all heirs of the promised Blessing; but only those children he had by virtue of the promise were accounted for the seed that should so be. Then it followeth,  
V. 9 For this is the word of promise, At this time will I come, and Sarah shall have a son. i e. The birth of Isaac was a special effect of God's promise; he being miraculously born of a naturally-barren woman, and according to the ordinary course of nature past childbearing, had she been never so fruitful; and his father being a very old man. Then saith he,  
V. 10, 11, 12. And not only this, but when Rebecca also had conceived by one, even by our father Isaac (for the children being yet unborn, nor having done good or evil, that the purpose of God according to election might stand not of works, but of him that calleth) it was said unto her, The elder shall serve the younger. i e. Neither did God at one time only declare, that he reserved to himself liberty to distinguish between the sons of Abraham, as to their enjoyment of the promised inheritance, and other extraordinary privileges; but he declared it again concerning the sons of Isaac: For before the birth of the Twins which he had by Rebecca, and therefore when neither had done good or evil, whereby there should be any difference made between them, it was reveled by God to her, that her elder son, that is, the people that should be born of him, should serve the younger, or the Nations that should descend from him. This I say, because Esau in his own person did never serve jacob. And this appeareth farther, in that God told Rebecca at the same time, that two NATIONS were in her womb. So that God declared to Rebecca, that he intended to restrain the promise made to Abraham to the seed of jacob only; and that they alone were chosen by him to inherit the good land, together with its appendages. And this privilege, he tells them here, they had not upon the account of any foreseen desert of theirs, but only of his free goodness that called or designed them thereunto. Then he thus proceedeth,  
V. 13. As it is written, jacob have I loved, and Esau have I hated. This is a quotation out of Malachi 1, 2, 3. where Esau's person was not spoken of; but by Esau, his posterity the Edomites are understood; as you will see, if you consult the place. Some conceive, that whereas God saith by the Prophet that he hated Esau or the Edomites, he meant no more than that he less loved them than the Israelites, or was not so kind to them, as he was to these; in that whereas he gave jacob or the Israelites a land flowing with milk and honey, the portion of Esau or the Edomites was the stony and barren mountains of Seir. And it is certain that so the word that signifieth to hate is in many places to be understood. As Gen. 29. 31. jacob is said to hate Leah; i. e. he loved Rachel better, as appeareth by the foregoing verse. In Luke 14. 26. we are required to hate our father and mother, etc. and john 12. 25. to hate our lives. But nobody understands by hating these, any more than not loving them so well as Christ. But however, I conceive that by hating in this chapter of Malachi, is to be understood very severely punishing: and indeed, the words following make this evident. And observe that the Apostle doth here only allude to these words of the Prophet: nor doth he say, that before the children had done either good or evil, God said, jacob have I loved, and Esau have I hated; but only, The elder shall serve the younger. But as for that saying, Esau have I hated, it was after their wicked and most unnatural behaviour towards their brethren the Israelites, and also upon the account; as you will see, if you compare this place with the Prophecy of Obadiah; where, in vers. 10. it is said, For thy violence against thy brother jacob shame shall cover thee, and thou shalt be cut off for ever: And in the next verses, we see what the violence they are charged with was. I confess I do not know but that I am singular in this Exposition; but it is so very evident, that I should wonder if several Expositors should not have hit upon it. Now than the Apostle saith,  
V. 14. Is there unrighteousness with God? God forbid. i e. Will God be unjust in casting off the seed of Abraham, Isaac and jacob, which strictly observe the Law given them by Moses, and making those of the Gentiles his special favourites in their stead, that believe his Revelation made by Christ and his Apostles? No surely, we cannot accuse him of injustice if he doth so; for it is but agreeable to his own words to Moses.  
V. 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. i e. I will bestow my kindness where I please, without giving account thereof to any one. And therefore God may justly accept Gentiles to his special favour, as idolatrous and wicked as generally they are, (for he is not obliged to damn all that deserve it) and cast off his ancient people the Jews at his pleasure, as strict observers as they are of one Law, they being disobedient to another. Then he thus proceeds:  
V. 16. So than it is not of him that willeth, or of him that runneth, but of God that showeth mercy. i e. From thence it is evident, that this mercy and favour of God is not the desert or prerogative of those that with great zeal aspire to it, but in a wrong way, viz. by the Mosaical performances; as the Jews do, (this you will see is very clear by v. 31, 32.) but to be had from the free grace and mercy of God by faith in Jesus Christ. Then in the verse following the Apostle proceeds to show that God had reserved liberty to himself, not only in bestowing benefits on whom, and on what conditions he pleaseth; but also in inflicting punishments, and so casting off the Jews, notwithstanding their zeal for the Law of Moses: for this he tells them God had given them a plain testimony, concerning his dealing in the like case, viz. showing his severity against obstinate sinners, as the Jews were in rejecting Christ and his blessed Gospel. And instanceth in that of Pharaoh;  
V. 17. For the Scripture saith unto Pharaoh, For this same purpose have I raised thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth. i e. Pharaoh having long hardened his own heart, notwithstanding the several warnings he had by Moses, and no fewer than six Judgements inflicted upon him; God at length saith concerning him, that he would harden his heart in his just judgement, i. e. do that which he would be farther hardened by: and adds, that he would presently cut him off, but that he preserved him, and raised him out of great dangers, for no other end, but to make him an example of his just indignation against obdurate and stubborn Rebels, in the more signal and illustrious manner. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated [I have raised thee up] is to be understood as was now said, is apparent, in that it signifieth to raise out of some low condition, and often from some disease or danger, as a very learned Critic hath observed. Particularly, james 5. 15. it is used to signify raising out of a disease. And farther, this appears from the Hebrew word that is used Exod. 9 16. which is the very place that is here cited by the Apostle: the word there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it signifieth Stare feci, I have made thee stand. The Vulgar Latin renders it, Sustentavite, I have sustained thee. The Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou wert kept, or kept alive. It followeth,  
V. 18. Therefore hath he mercy on whom he will have mercy, and whom he will be hardeneth. i e. From hence I conclude, that God may without the least injustice, have mercy at his pleasure, on some wicked persons that have deserved the contrary; and harden others.  
By God's hardening in Scripture, 
XXXI. How God is said to harden sinners.  we are not to understand any positive action of his, whereby he putteth wickedness into men, or intends and increaseth that which is already in them; for than would he be the author of sin; which to assert is the highest blasphemy. Neither have we any cause to believe that it is to be understood of Gods withdrawing all manner of necessary helps whereby sinners may be mollified. For the Signs that were wrought upon Pharaoh, were in themselves very proper to soften him; and most of them, while they continued, had that effect: but Gods still removing of them, seems to be the great cause of his induration; as among others is observed by Origen. And I remember he saith, that it is usual for fafathers to speak after this manner to their disobedient children: 'Tis I have hardened you, 'tis I that have made a Rogue of you: for had not I been so indulgent towards you, you would not behave yourself as you do towards me. So that by Gods hardening, we are to understand no more than his doing such things to wicked men, which are not in their own nature, but accidentally, through their wickedness, the occasion of their farther hardening. And so, and no otherwise, did he harden the Jews; nay, chiefly were they hardened by the divine forbearance to punish them for their rebellion and unbelief; by which means most of them came to be, through their own naughtiness, more and more obstinate; and so rendered themselves the more fit objects of that vengeance that forty years after our Saviour's death, according to his prediction, broke forth upon them. That notwithstanding this induration, each particular person of them was not in an absolutely hopeless condition as to their eternal state, appeareth in that many of them were converted to the faith by the Apostles preaching; though it is certain, that the rejection of them, considered as a Nation, was inevitable; and the decree concerning their being deprived of those privileges, whereby they were for a long time distinguished from other people, irreversible. In the next words a reply of the perverse Jews is brought in, to what the Apostle had said to them in those foregoing; which, 'tis like, they had sometime made upon the like occasion.  
V. 19 Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will? i. e. Why doth he still accuse us for, and upbraid us with not believing in your Jesus; when he hath (as it seemeth from what thou hast said) hardened us, and is resolved to reject us? for his counsel shall stand; who hath ever resisted his decree? though we should now believe the Gospel, it will be to no purpose. Nay, now he would not have us believe it, that his decree concerning us may take effect. To this he answers,  
V. 20. Nay but, O man, who art thou that repliest against God? shall the thing form say unto him that form it, Why hast thou made me thus? i. e. Nay but, O man, who art thou, that thou darest tax the wisdom of God, upon the account of his so doing, as if he could do foolishly? (And as for his dealing in such a manner with you, as that you become by that means more hardened, and averse to obey his Gospel; you may thank your selus for it, and therefore have no cause to object against God's justice neither: and besides, 'tis only long of your own wickedness that you become more hardened by any of his providences). For you therefore to talk after this rate, is as arrogant, as if the thing form should say to him that form it, why hast thou made me after this fashion?  
V. 21. Hath not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour? i. e. If you think that God hath dealt unjustly with you, I pray answer me this Question: Hath not the Potter power over his clay, to make of it what vessel he thinks good? And when a piece thereof is marred upon the wheel, to make a meaner vessel of it than otherwise it might have been? and shall not your Creator have as much power to deal with you as he pleaseth, and (if he thinks good) to harden some of you, when he converts others; seeing you have rendered your selus as liable to his wrath, as is the clay to the Potter's pleasure? By jeremiah 18. 4, 5, 6, and the following verses, will this Exposition be made very plain and clear: to which place the Apostle, in these words, doth very probably allude; and you will by those verses understand, that the only use God himself makes of this similitude, is the very same with that which you now heard. Then he goes on thus:  
V. 22▪ 23 What if God, willing to show his wrath, and to make his power known, endured (or will endure; here being, 'tis like, an Analage of the Tense) with much long-suffering the vessels of wrath fitted to destruction; and that he might (or that it may please him to) make known the riches of his glory, on the vessels of mercy which he hath before prepared unto glory? i. e. What if God doth not presently punish you according to your desert, but goeth on for some time to bear with you, and, while he doth so, finds fault with you for your unbelief? What if he doth not immediately destroy those that have long provoked him to it, and by their continued Rebellions made themselves most worthy and fit objects of his wrath; but is pleased still, with great gentleness and patience, to bear with them (as he did with Pharaoh) to chide and threaten them (as he also did him) that so he may the more severely proceed against those, that shall be more hardened by his forbearance, and continue refractory notwithstanding his threats, and punish them in the more exemplary manner, (as he did that wicked King) I pray what show of injustice is in this? But much less can God be taxed with unrighteousness in having mercy on some as ill-deserving Jews, and even wicked Gentiles (see the next verse) by preparing them by a true and effectual faith in Christ for eternal blessedness, to demonstrate, in the most signal manner, the riches of his grace and goodness.  
Observe, that the vessels of wrath fitted to destruction, are such as the Apostle saith God endured with much long-suffering; and therefore they were not made so by any absolute Decree of his, but made themselves so by their wilful and free sinning: For what long-suffering can it be, to bear with the sins of those that could never have possibly been avoided?  Philal. 
That verse alone is enough to warrant the truth of the Paraphrase you have given of those foregoing, at least as to the substance of it.  Theoph. 
But, Philalethes, those that would have the Apostle to design in those verses the proving of the doctrine of Absolute Reprobation, and the justice of it; how besides the purpose do they make him in this verse to conclude that discourse?  Philal. 
It would have been a thousand times more pertinent to such a design, for him thus to say: What if God willing to declare his Sovereignty, was pleased from Eternity to determine concerning you, that you should be unavoidably damned, and to make you for that very end, notwithstanding all the means of grace he hath afforded to you; which of you dares therefore to say or think that he is too hardly dealt with, or can complain upon that account?  Theoph. 
Ay well said, this would be to the purpose with a witness: but thanks be to God, there's no such talk as this in all the Bible.  Philal. 
But give me leave to offer to you another interpretation of the 19 and 20 verses: 
XXXII. Philalethes offereth another interpretation of the 19 & 20 verses.  Why doth he yet find fault, for who hath resisted his will? i. e. Why doth he now find fault, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so rendered, for it signifieth jam as well as adhuc) for who hath disobeyed his Law? Why is he so angry with us, and resolved so severely to punish us? for we are so far from refusing obedience to his Law, that it is only our zeal for that, which makes us reject your Christian Religion.  
Then saith the Apostle, Nay but, O man, who art thou that repliest against God? Shall the thing form? etc. i e. You may be ashamed of that saucy and profane answer: for may not God your Creator impose what Laws he pleaseth on you? is he bound never to abrogate the Law given by Moses to you, and to require your obedience to no other? And then it followeth, Hath not the potter power over the clay? etc. And therefore why may not God, for your obstinate disobedience to his Son Jesus, as zealous as you are for the Law of Moses, of a glorious Nation dignified with extraordinary privileges, make a base and contemptible people of you; and continuing in unbelief, make your condition far worse too in the other world; as well as the Potter, when he finds a piece of clay untractable, so that it will not be made a fine vessel, doth make a courser, and one for a mean use, of it?  Theoph. 
This Exposition of yours is ingenious, and for aught I know the truest; if either there can be found a good connexion between the 22 verse, and those so interpreted; or the 22 verse be related not so much to these, as to the 18 verse.  Philal. 
But whatsoever meaning the Apostle had in some verses of this Chapter, the oftener I read it, the more am I convinced, that there is not a syllable of any such Doctrine as that you have been disproving to be found there: and that he saith nothing to prove either Esau or his posterity to be put into a desperate condition, by God's decrees, concerning their eternal state; but only that the seed of jacob were distinguished from that of Esau by the enjoyment of far greater privileges in this world. Nor that he asserts any other Reprobation of the Jews, than that which their wilful rejection of the Messiah, and his Gospel, was the cause of.  Theoph. 
No, nor yet, as I said, doth the Apostle say, that they were in a hopeless condition as to their eternal salvation, notwithstanding their unbelief; but only that upon this account God had passed an irreversible Decree for the rejection of them considered as a Nation. For the conversion of any particular persons among them, is not asserted to be absolutely impossible; but all that may be proved from any of his words is, that God's purpose to cast them off so far as that they should be no more a distinct Nation or Body Politic, was unchangeable.  Philal. 
I have been often told that the most ancient Fathers were not so Eagle-eyed as to espy that doctrine either in this Chapter, nor yet elsewhere.  Theoph. 
Several, nay most of them, most plainly, I assure you, contradict it in their Writings in the plainest expressions; as I am prepared to show you at large, whensoever you shall please to desire me. 
XXXIII. That the most ancient Fathers were enemies to absolute Reprobation, with its concomitants.  And this is so true, that you know they are suspected by many of that Doctrine which was since their days called Pelagianism, though without sufficient ground; if at least the Pelagian Doctrine were what it is now commonly represented to be; but it is not certainly known what it was.  Philal. 
This alone is almost a demonstration to me, that the Apostles never preached this Doctrine: For those Father's living so near their days, 'tis not easily conceivable how they should so unanimously concur in mistaking their sense, they being in far better circumstances to understand it, than we that are at such a distance from them.  Theoph. 
But how is it imaginable then, that they should run so soon from one Extreme to another, as they must have done, if the forementioned suspicion of some be true. But however, I can by no means understand how it should come to pass, that those Fathers of the Church that almost immediately succeeded the Apostles, should in such a point as this, (which is pretended to be so clearly revealed) depart from them. justin Martyr wrote his Apology for the Christians but fifty years after St John's death, as appeareth by the Apology itself; I mean that written to the Emperor, Senate, and People of Rome; for therein he tells them, that it is now one hundred and fifty years since Christ's Nativity; and St john died according to both Eusebius and St Hierom sixty eight years after his Passion; and therefore a 1000 or 101 after his Birth. Now justin in several of his undoubted Books expressly contradicteth that Doctrine; and so he doth particularly in his First Apology, viz. that to Antoninus Pius; which the forementioned Eusebius and St Hierom say was the first, though it be set in the second place. The like also doth Athenag●ras who was Iustin's Equal; and Irenaeus frequently, who was Scholar to Polycarpus, who was Scholar to St john the Evangelist. And I can give you many more instances, as Tatianus, Tertullian, Clemens Alexandrinus, Origen, etc. but that this is a most plain and confessed case.  Philal. 
This Doctrine, as it hath of late years been stated, (as I have been informed) was never known till fourteen hundred years after our Saviour's Birth▪ in the Christian world.  Theoph. 
But I assure you, Philalethes, whosoever told you so, misinformed you: For that which is as like to it as an Egg is to an Egg, or Milk to Milk, was held and taught in the first Ages of the Church.  Philal. 
You seem now to contradict what you last said.  Theoph. 
No, but I do not.  Philal. 
By whom was it taught then?  Theoph. 
By the Old Gnostics; 
XXXIV. That the Old Gnostics were great Friends to it.  as you will see if you consult Irenaeus, and origen's Philocalia: where you have them urging the very same 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 Gnostics (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 show you) the most monstrous Heretics 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 profane 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 appear 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 Virtue and Vice are made so by arbitrary Laws; and founded in the Divine Will; that is, that they are mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 ourselves, 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 joseph Mede, written by the Learned Dr Worthington, and affixed to his Elaborate Works; which is this: 
XXXV. Mr Joseph Mede his judgement concerning this Point.  If at at any time (as it was said of Saint 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 jackson's 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 judgement of God and his Decrees. Several more passages relating to the same matter, you may (if you have not already) there also read; which show his judgement in this particular; as much a Calvinist as he was accounted.  Theoph. 
He therein showed himself to be of his Mother the Church of England's temper; 
XXXVI. The Church of England no favourer of it.  who enjoins us, in Her 17 Article, To receive God's 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. 
XXXVII. The Moderation of those Divines in other matters of Controversy which Theophilus hath not time to insist upon, 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 enlarge 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 extremes.  Theoph. 
But whomsoever they descent from, 
XXXVIII. None more disliked by them than the Monopolizers of Truth to a Party.  there are none they can worse brook, than the Monopolizers of Truth to a Party, or those that make the judgements 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 privileged 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, 
XXXIX. Infallibility in the best of Men, or Churches, denied by them.  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 entrench, as he doth, upon God's Authority.  Philal. 
But I perceive, there are those among ourselves that seem, by their talk, to lay no less weight upon the Judgement of the Church, than the Papists themselves do.  Theoph. 
But I would gladly hear them speak out, 
XL. Of the infallibility of the Church, and those Protestants that seem to be Sticklers for it.  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 herself; 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, Catholic and Apostolic 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 Church's 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 Church's Judgement 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 'tis 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 cry up the Four first Ecumenical Councils, 
XLI. Of acquiescing in the Four first Ecumenical Councils.  as our great Standard; and assert that their Determinations ought to be by all acquiesced in.  Theoph. 
But there are few Controverted Points determined by them; what then shall we do as to all other? But besides, what assurance have we that those Councils ascribed Infallibility to themselves? But suppose they did, must we believe them infallible upon their own bare word? If any will assert so, they must prove it, except we are bound to believe them as infallible as those Councils; and if they undertake to prove this, who shall judge whether they do it well or no? They must say every man's own reason, or hold their peace; and if so, than all is at last to be thereinto resolved. Nor is it any men's saying that General Councils are infallible, that will cause considerative men one jot the sooner to embrace their Decrees, unless their understandings be first convinced by a proof of it. If any will say, that those Councils proved themselves, or shall for them go about to prove that they were infallible; the same Question recurrs, who shall judge whether this be done convincingly? And so the matter comes again to the same Issue.  Philal. 
But you do not contemn the Authority of those Councils?  Theoph. 
I am so far from it, that I have a great Veneration both for the Ancient Fathers, and all General Councils that have been impartially Called; and whose members have been under no restraint, but were freely permitted to speak their minds, and give their Suffrages; but I must tell you, that such have been at most very rarely known. Yet I will not ascribe more to such neither, than I have good reason for; much less will I believe them infallible against plain reasons, too many to be now given. If I could think any so, I should be most inclined to believe it, of the Great Jewish Sanhedrin, because the Jews were expressly Commanded to stand to their Determinations; but he that will say that Council could not err, must renounce his Christianity, and believe that it justly Condemned our Saviour.  Philal. 
What is the Veneration then that you say you have for those Councils?  Theoph. 
I say, 
XLII. What respect is due to Councils.  that we ought rather to suspect our own private Judgements, than without very apparent reason to conclude their Determinations false. And moreover, that it is our duty in order to the preserving of the Church's peace, not publicly to oppose them, whatsoever opinion we have of them. For supposing them obnoxious to error, yet I will grant them to have the Authority of Courts of Appeal, and that their Power is so great as to bind men to outward submission, when their errors are not so weighty as to preponderate the Church's peace. But though we ought for peace-sake to submit to them, in all things that are not contrary to the great Essentials of our Faith; yet (as I said) there is no warrant for our being obliged to assent to their Decrees (quatenus so) as infallibly true. But for all this saying, neither I, nor those friends of ours (who are all, I believe, of the same Judgement in this point) do no less value all General Councils than doth our Mother the Church of England, as appears by what she saith of them in her 21 Article, whose words are these; 
XLIII. The Church of England's sense of General Councils.  General Councils may not be gathered together without the Commandment and Will of Princes. And when they be gathered together, forasmuch as they be an Assembly of men, whereof all be not governed with the Spirit and Word of God, they may err, and sometime have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to Salvation, have neither Strength nor Authority, unless it may be declared that they are taken out of Holy Scripture. And it will not be amiss to mind you also; that in her 19 Article she declares not only that the Church of Rome, but also that those of jerusalem, Alexandria, and Antioch have actually erred. By these Citations you will easily guests, who are most of the Church of England's Judgement in this Point; whether we or those Persons, whose talk we but now took notice of, and which occasioned this Discourse. And the like to what was said of General Councils, we also most heartily acknowledge concerning our own particular Church, 
XLIV. The Determinations of our own Church not to be opposed in Matters disputable.  viz. That we are bound by no means to oppose the Determinations of her Governors and Representatives in disputable Matters; nor do they (as hath been shown) require our internal Assent to their Articles, but enjoin our submission to them, as to an Instrument of Peace only. And what wise and good man can think, though he should suppose them (not only subject to error, but likewise) to have actually erred in some of them, that Contention about them can by any means make amends for the loss of the Church's Peace?  Philal. 
It is too apparent that those which contend for an Infallible Judge of Controversies in Religion, are like to do no service towards the ending of them, but indeed so much disservice as to increase them. Seeing there is nothing more hard to prove, than that there is any such Judge; and, if there be, where he is to be found: And in the determining of this Controversy, the Reason of every man's own mind must be appealed to, except there be another Judge to resolve us concerning that Judge; and again, another to satisfy us concerning him, 
XLV. An Argument that Christ intended us no infallible judge of Controversies.  and so we shall never have done. And I look upon this as a most certain Argument, that our Saviour never intended us any other, besides our own Reason, assisted with his Blessing; for if he had, he would, no doubt, have been so plainly deciphered, as that there should be no dispute about him; much less would that which was ordained for the Church's Peace, be an unavoidable occasion of Contention.  Theoph. 
For my part, I see no need of any other Judge, for the Rule of our Faith, the Scripture, is in all Essential Points so plain, that we can not reasonably desire to have it plainer: And moreover, in such Points, 
XLVI. Private Christians promised Infallibility in the same sense that the Church Representative hath the promise of it.  every private honest Christian hath a promise of Infallibility in the same sense, that the Church Representative hath. If any man will do his Will, (saith our Saviour) he shall know of the Doctrine whether it be of God, John 7. 17. If ye continue in my Words, then are ye my Disciples indeed; and ye shall know the Truth, Joh. 8. 31, 32. & several other promises there are to the same purpose. I grant, the Church cannot err in Fundamentals, while she continues so, for should she, she would, ipso facto, cease so to be; and therefore the same is to be asserted also concerning every particular Member of it. And as for Circumstantials, why may not men dispute about them, and maintain peace and love notwithstanding? What is there in not thinking just alike in doubtful Matters, that should make people so much as angry with each other? 
XLVII. Of Disputacity.  I like not, I confess, a Disputatious wrangling and contradicting Humour; I despise nothing more; it argues those, in whom it is observable, to have attained to no solid judgement or sense of things; and besides, there is a deal of conceitedness and pride in it, and too much, ordinarily, of a cross-graind and ill nature. 
XLVIII. Of Friendly Disputes.  But amicable Disputes sometimes, merely in order to the finding out of Truth, can have no other than a good effect: and moreover, they add much to the pleasure of Conversation. 
XLIX. The way to peace.  And therefore let the Professors of Christianity labour for the true spirit and temper of Christians; and it will be as well with the Christian World, as if we were all of the same mind. I mean, let us not magisterially impose upon one another, and be so charitable as to believe well of Dissenters from us that live good lives, are of a modest and peaceable deportment, and hold no Opinions, that directly oppose the design of the Christian Religion, and of making men like to God; and then we shall see, that there will be little reason to desire an Infallible Judge of Controversies, to make us all of one Opinion. So that by this pleading for one, 
L. The mischief of contending for an Infallible judge.  (the Case standing as it doth) there is no hope of having an end put to them, but by this means (as you said well) is there another Controversy added to the rest; and this alone, except it were more plainly decidable than it is, may cause as much wrangling, as the Church is now disturbed with. So that, 
LI. Forcing others to be of ●●r mind tyrannical.  Philalathes, those Friends of ours cannot but judge it a piece of Tyranny, too near of kin to that of the Cruel Procrustes, for any to endeavour to force others to be just of their pitch and size in Opinions, and to approve of their Sentiments.  Philal. 
And well they may: For by this means, though men may make Hypocrites, and cause some to profess what they do not believe, yet they can never make any sincere Converts; but rather so much the more alienate Dissenters, both in their Judgements and Affections, from their Religion.  Theoph. 
There cannot be a more effectual Course taken so to do, than this is. And though men of some Tempers may not be able to contain themselves from overmuch warmth in managing a Dispute; yet it is no less unreasonable to malign our Brethren, because they are not in every thing, or in several things of our Judgement, than to quarrel with each other, upon the account of the unlikeness we observe, in our Faces and Constitutions.  Philal. 
'Tis, 
LII. To condemn men for dissenting from us unwarrantable.  surely, utterly unwarrantable, and most unaccountable to Censure and Condemn those Persons as Heretics, that dissent from us in any matters, not very clearly revealed in Scripture, for no other reason, but because they do so. It being very evident, that where its sense is doubtful, we have a liberty of thinking one way or other: and that we are not so much as Culpable in misunderstanding such places as are capable of various Interpretations, if we are not wanting to ourselves in our endeavours to understand them; If we suffer not ourselves to be lead by Parties, Prejudices, and the like, in our Inquiries after Truth.  Theoph. 
Our understandings are not free, as are our wills; but the Acts of them are natural and necessary: Nor can they judge but according to the Evidence that is presented. The Understanding is like the the Eye, which cannot apprehend the Object, but as it offereth itself; nor can it otherwise judge of Objects, than the nature of the Reasons that are offered will endure.  Philal. 
But Theophilus, though that faculty can never properly deserve blame, when it is deceived; yet men's Wills may, and I fear often do; and that many suffering them to lie under the power of prejudice, and to be governed by some inordinate affection, are by that means careless of providing their understandings with due helps for making a true judgement.  Theoph. 
You say well; but this no man can be a competent Judge of in any one that doth not declare it by unwarrantable practising upon his Opinions; and therefore to be incensed against men merely for not being of our mind, and not having the same thoughts that we have in uncertain points, may be to find fault with the make of their Intellectuals, and to condemn them for that which they cannot help.  Philal. 
If our Saviour had laid such great weight, as too many nowadays do, on such things; if he had made a right understanding and belief of them a necessary condition of Salvation, we may be assured that the love he beareth to mankind, would have caused him to speak most plainly, and to have taken a course that his Apostles should do so likewise, where it is of such infinite importance not to mistake his meaning.  Theoph. 
There is no doubt to be made of it. 
LIII. Of those Divines candour towards dissenters from them.  Now than I say, Philalethes, that those Divines, from these Considerations, and such like, are not at all forward to conclude any man an Heretic, or erring damnably, that is of a Persuasion contrary to theirs; supposing his Opinions do not so evidently contradict the Scriptures, as that it is unimaginable how any should not see it, that do not purposely shut their eyes. And can hope well of any one, notwithstanding his mistakes, if they be not inconsistent with true Goodness, and have no bad influence upon his Practice. They are so persuaded of the graciousness of the Divine Nature, that they verily believe that simple Errors shall be destructive to none, I mean, those which men have not contracted by their own default; and that where mistakes proceed not from evil affections, and an erring judgement from a corrupt heart, through the goodness of God, they shall not prove damnable. But that he will allow, and make abatements for the weakness of men's Parts, their Complexions, Educations, and other ill Circumstances, whereby they may be even fatally inclined to certain false Persuasions.  Philal. 
I remember, to this purpose, a good saying of the Learned and Pious Chillingworth, in his excellent Book against the Papists. I am (saith he) verily persuaded, that Errors shall not be imputed to them as sins, who use such a measure of industry in finding Truth, as humane Prudence, and ordinary Discretion (their Abilities and Opportunities, their Distractions and Hindrances, and all other things considered) shall advise them to.  Theoph. 
'Tis a saying, like one of that brave Persons, who had he lived till these days, would most assuredly have been branded with the hateful long Name, as he was before his death; with those of Papist and Socinian (and which adds to the wonder) for the sake of that his Book.  Philal. 
I scarcely ever more admired at any thing, 
LIV. Of Mr. Chilingworth's Book.  then at the Character I have read of that Piece.  Theoph. 
As vile a Book as not only all Papists, but some also that would be thought no Friends to them think it; I am sure he would do a very excellent piece of Service, (which all good Protestants would have cause to thank him for) that would take the pains to translate it into the Latin Tongue. I think it great pity that it should be kept locked up in our own Language. But to proceed, 
LV. Of their Opinion concerning Fundamentals, and that they are not forward to give a catalogue of them.  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 man's 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 men's 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 explicitly believed by some, but not so by others; which was likewise before in effect said.  Philal. 
Well, 
LVI. The use of the foregoing Principles.  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 practice 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 than 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 men's 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 disentangle men's minds and give them their due liberty; they will enlarge and widen their Souls, and make them in an excellent and most commendable sense, men of Latitude.  Theoph. 
You make me smile at that conceit. 
LVII. That those Divines procure to themselves Enemies of divers sorts, by their endeavours to propagate those Principles.  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 Dictator's 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 blindfold 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 itself 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 'twas 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, join with these in accusing them as men lukewarm 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 passed 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 Judgement in Matters of Discipline?  Philal. 
Yes, 
I. Their judgement in matters of Discipline.  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 days: 
II. That they prefer Episcopacy to all other Forms of Church Government.  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. 
III. How much essential to Episcopacy.  If we abstract (saith he) from Episcopal Government all Accidentals, and consider only 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 Diocese; and furnishing him with Authority (not Absolute or Arbitrary, but regulated and bounded by Laws, and moderated, by joining to him a convenient number of Assistants) to the intent that all the 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, 
IV. That they unchurch not those Churches that will not admit it, though they think it desirable that all would.  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. 
V. Their Opinion of the power of the civil Magistrate in Sacred Affairs.  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. 
VI That the Civil Magistrate hath a power both Legislative and judiciary in Ecclesiastical Affairs.  For (as the Learned Author of the Ancient Liberty of the Britannic Church hath shown) as Fathers of Families were at first both Princes and Priests, and as by the increase of Families, and their enlargement into Cities and Communities, the Oeconomick Authority at length became Politic: So it is apparent, that in the first Institution of Priesthood, Moses took away no part of the Supreme Jurisdiction from the Politic Authority; for he, as King of jesurun, 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 furnished 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 published.  Philal. 
Seeing, Theophilus, those Divines are of those good Subjects, that heartily acknowledge the King's Majesty to be Supreme Governor, 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, 
VII. Their Opinion of the Authority of the Church.  Philalethes, of any (as well as them) that are not next door to Madmen. And these our Friends acknowledge also, that it is in the power of the Governors of the Church to Compose Forms of Prayer to be used in Public; and such Rites as they in their Wisdom shall conceive most proper for the decent, orderly and Reverend Solemnising 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 only 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 Judgement, 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 enjoined, 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 enjoin 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 enjoined, that are known to be but by accident, and the infirmity of the people generally inconvenient. 
VIII. That they believe Magistrates are to be obeyed when they command things inconvenient, if lawful.  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 Supreme, or unto Governors, as those that are sent by him.  Theoph. 
Nor ought that limitation to be employed 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 judgement 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 enjoined 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 guests what Opinion they have of that conceit, that hath of late years been broached and practised upon, viz. That when the Supreme Magistrate refuseth to reform what is amiss in Church or State; the Subjects ought to take that work into their own hands. 
* IX. That they judge it unlawful for the people to take Arms against their Prince on any pretence.   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 they are condemned by some; who without any reason take themselves to be the only Sons of the Church, as false Friends to her: And that as by acknowledging no more, they anger that extreme; so, by granting so much, 
X. That they are for showing favour to Dissenters out of Conscience.  they no less displease the other. But to proceed: These persons are not more for obedience to all lawful Commands of Authority, than desirous that Mercy and Indulgence should be shown towards those whose Consciences will not permit them to comply with the Will of their Governors in some things disputable.  Philal. 
But do they not conceive it to be most unfit, that Seditious Practices should pass unpunished?  Theoph. 
Yes that they do: 
XI. Whom they conceive are not to be dealt with as men of tender Consciences.  And do believe that those Dissenters from the established way of Religion, ought not to be esteemed or dealt with as men of tender Consciences, who are not quiet and peaceable, modest and charitable in their behaviour towards those, that are not of their Way and Mind: And that think it not enough, not to obey; but they must needs be likewise confronting Authority; and refuse to yield Obedience in those things against the lawfulness of which there can be no pretence, that carrieth any show of Reason.  Philal. 
I suppose they cannot but look upon it as extremely desirable, that (if our Governors shall see it good) the terms of Communion with the Church of England, and likewise of exercising the Ministerial Function therein, may be so enlarged, as to take in all that are of any Reason, Sobriety and Moderation.  Theoph. 
I wonder that all wise men should not; it being so very plain a case, that this would tend exceedingly to the Church's security, and the strengthening of her hands against unreasonable, ill-minded, and wild-headed men of divers sorts, who would rejoice in nothing more, than in her utter Ruin, 
XII. Theophilus presumes that they would be glad, if some things that most offend were removed.  and are ready to catch at all advantages to effect it. And for that end, I presume they would be very glad, if our Church Doors were set wider open, I mean, if some things that most offend were taken out of the way; and that no such weight may be laid on any little things, as that they should be insisted on, to the endangering those of an higher nature, and hazarding the Church's prosperity and peace. And particularly, that there might be no Expressions in our Forms of Prayer, that contain disputable & uncertain Doctrines; and so give occasion to those that are dissatisfied concerning the truth of them, to refuse to join with us in those Forms: And in a word, that there might be nothing in our Ecclesiastical Constitution, that may give any plausible pretence for Separation or Nonconformity. This, I say, they cannot, I am persuaded, but heartily desire, but with submission to the wisdom of their Governors.  
And now, Philalethes, I have performed my promise of giving you an impartial Representation of those our Friends; and I pray tell me your thoughts, in a few words, upon the whole matter.  Philal. 
From the account you have, 
XIII. Philalethes his Opinion upon the whole account.  I thank you, given me, I cannot but confidently conclude, that were many more tongues let loose against them than there are; there would need no other Solution of the Phoenomenon, than that of the Philosopher, A wise man is the greatest Prodigy. And I believe them the only sort of men, that are in any likelihood of, or qualified for the repairing of our present dangerous Breaches, and curing our very ill presaging Animosities.  Theoph. 
For my part, I must profess to you, that I could scarcely persuade myself once to hope, that there may be any prevention of our utter Confusion, but that it hath pleased the Divine Providence to raise up among us so considerable a number of such good spirited and generously minded Persons, the thoughts whereof are my best Antidote against Despondence.  Philal. 
That they chiefly design the propagation of Truth, and true Goodness, and not any private selfish interest, from what hath been said I have cause to conclude: For the Practices and Principles that distinguish them from other men, have never yet, in any times, been the way to raise any; but the contrary.  Theoph. 
'Tis certain they have not. 
XIV. Why the Bigots of the several Parties are mostly their Enemies.  And the great reason why the Bigots of our several Parties, do chiefly set themselves against them, must needs be because they are aware, that of all their other Adversaries, there are none that do them so much disservice as do these, by showing, that those things they raise such a dust about, and make such a hideous stir and noise, signify nothing (what ere they pretend) to the promoting of true Religion, the advancement of Christ's Kingdom, and the real and true welfare of his Church, but are available only to the carrying on of such little, narrow, and low designs as the making & strengthening of Sects and Parties, and gaining to themselves Greatness and Popularity. Those high and hot Gentlemen know very well, that if these persons Principles should once get good footing among the People, they must either grow more cool in those matters that do most exercise their Zeal, or there will be little for them to do.  Philal. 
The truth is, those men trouble themselves most about matters which (as an excellent Person saith) are neither Religion, nor the Body of Religion, nor scarcely the Garment of the Body of Religion; but are rather the Fringes of the Garment of the Body of Religion. They are Things, or rather Circumstances and manners of things, wherein the Soul and Spirit are not at all concerned.  Theoph. 
But yet as great an Antipathy as those kind of men profess against these Persons; 
XV. That it is pity there should be any distinction of name between them and the moderate men of some parties.  I observe there are Prudent and Moderate Men in some of the Parties, that have a reverend esteem of them, and look upon them as men very valuable. Which Sober Persons are no less honoured and loved by them also; between whom the difference in Opinion is so inconsiderable, that it is pity there should be any distinction of Names between them.  Philal. 
And if the generality of each of our Parties were as true to the Cause of Christ Jesus, and so self-denying, as to prefer his Interest before their own; I question not but that they and their Principles, would find incomparably more Friends among them, than they do now Enemies.  Theoph. 
But whereas I now spoke of the distinction of Names, 
XVI. What Name they only desire to be known by.  I must desire you to take notice, that if others were not better at Coining them, than these our Friends are, they would be known by no other than the good old Antiochian one, viz. Christians, or (if they must have one that is more discriminating) Obedient Sons of the Church of England.  Philal. 
To which Church I cannot better express the sincerity of my affection, than by wishing that all those who are ambitious of being accounted her most genuine Offspring, were of the Temper and Principles of these here Children, if they were, I doubt not but that her Circumstances would be far less sad than now they are.  Theoph. 
Nay it is not at all then improbable, but that in due time, her condition (as seemingly desperate as at present it is) may be very good. I need not tell you, Philalethes, that these men's temper and free Principles are of no late standing; 
XVII. That their temper and free Principles are of no late standing, etc.  for they are no whit younger than Christianity itself, 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 show 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, 
XVIII. Why the Pharisees could not endure our Saviour.  Starchtness, & Affectation; his condemning their Ostentatious shows 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 men's Traditions, more than for God's 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, etc. And moreover his forbidding to call none Master upon Earth, or to pin their Faith on any men's sleeves: His freely and ingenuously showing 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 shown 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 Sepulchers, 
XIX. When the temper and spirit that have been described, began to decay in the Christian World.  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 Heretics 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 mere Air and Speculations: To burden 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. 
XX. The Pope beholden to the decay thereof for his Power.  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, 
XXI. That it is much revived in the Protestant Churches though the generality are still greatly defective in it.  which have thrown off his Yoke; though there are yet but few in these neither, in whom it is in that measure and degree discernible, 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 persuaded we should soon see those very Blessed Days, that have been so much talked of, and that all pious Souls, and good Christians long for. 
* XXII. If the invisible Antichrist were once fallen, the visible one would quickly follow it.   Theoph. 
I verily believe we should: And that we shall not much longer wait for the downfall 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 spite of all our Prayers, and other endeavours to pluck him thence.  
But my dear Philalethes, 'tis high time now to conclude this Discourse, and refresh ourselves with a short Supper: for we cannot but be both of us sufficiently tired, and hungry too.  Philal. 
If I am tired, then well may you.  Theoph. 
Yes truly am I, 
XXIII. The Conclusion.  and as sharp set, as one that hath lost his Dinner. we'll 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 Governors, 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 ourselves 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 Inquiries after Truth; or oppose them to the public 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 Persuasions, 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.