The principles and practices of certain moderate divines of the Church of England (greatly mis-understood), truly represented and defended wherein ... some controversies, of no mean importance, are succinctly discussed : in a free discourse between two intimate friends : in three parts.

A FREE DISCOURSE BETWEEN Two Intimate Friends, &c.* 1.1 (Book 1)

Philalethes.

MY dearest Theophilus,* 1.2 the observation I have for some time made of the great change in your countenance, from that sprite∣ful and chearful air I was wont with pleasure there to behold, to a melan∣choly pensiveness and deep dejecti∣on, hath made me not a little soli∣citous 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 minde, 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 tem∣per is as obnoxious to troublesome impressions as other mens, how se∣date soever you are pleas'd to think it.

Philal.

None doubtless may pre∣tend, so well as your self, to under∣stand it: but if it be so impressible as you say, I have known you far better able to hide your infirmity then I perceive you now are.

Theoph.

I say, Philalethes, no man can with less reason boast of Stoicism, then my self: 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 minde 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 your self; and you shall pre∣sently acknowledge, that of us two, I am the more open-breasted: for though you have kept me hitherto in suspence, 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 accommoda∣tion. When I well weigh in my minde, what a rare Engine the Go∣spel is, for the effecting the most hearty agreement and friendship a∣mong men imaginable, (wherein, I perswade my self, it fails not of hap∣pie success, where it is sincerely en∣tertained) and then observe what a Make-bate 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 irre∣concileable Enmities: I finde I have

more than enough to do, to govern my self as I am sensible I ought, and to keep the inferiour faculties of my soul in subordination to its superi∣our, as becomes a Man and Christi∣an, in the resentment of it.

Theoph.

Had you not the ambi∣tion, Philalethes, to be now before∣hand with me in Friendship, and first to unbosome your self to me; you had by this time received the very same account of that Melancholy that in me you spyed.

Philal.

Though I could never give credit to the Pythagorean Do∣ctrine of the Transmigration of souls into divers bodies, yet I could be al∣most tempted to fancie 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 conjoyned by the same prin∣ciples and interest, I can much bet∣ter understand how this you so ad∣mire at should be, than how it came to pass, that Hippocrates his Twins laugh'd and cry'd, liv'd and dy'd to∣gether. But, my good Philalethes, hath it not increased the disquiet of your minde, 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 my self) meet with from our hot and contentious Christians? and how ill they are recompensed by the se∣veral litigating and sharply-contest∣ing Parties, for their industrious en∣deavours 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 a∣mong themselvs) can too well agree in heaping Calumnies on these Gen∣tlemen, and in giving them the worst of Characters: In which deal∣ing 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 e∣ver can be, as to reproach good men under that notion: that therefore these persons may be cryed down with the greater shew of zeal, and that it may be looked upon as the interest of Religion to cast an odi∣um on them;* 1.3 I have heard them re∣presented as a Generation of people that have revived the abominable principles of the old Gnosticks; and that they are of those long since extirpated Hereticks the natural and genuine off-spring.

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 themselvs greatly affronted, if what∣soever 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 then incur the hazard of Persecution; and that they esteem him the onely Heretick that refuseth to be of that Religion the King or State professeth; or, at least, this the most dangerous Here∣sie, that Suffering is to be preferred before Sinning. They are chara∣cterized as people, whose onely Reli∣gion 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 con∣descending a humour, as to become

all things to all men, that so by any means they may gain something: as I heard one once jear a most worthy person that is one of them, as he thought, no doubt, very wittily.

Philal.

Have you not heard the Cholerick Gentlemen distinguish these persons, by a long Nick-name; which they have taught their tongues to pronounce as roundly, as if it were shorter then it is, by four or five syllables?

Theoph.

Yes, Philalethes, oftener, I presume, then you have: for though we are both Country-men, and wonted more then most to a so∣litary life; yet my occasions call me abroad, and into variety of compa∣nies, more frequently then 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 onely at Fires and Tables, but sometimes from Pulpits too: nay, and it accompanied good store of

other Bumbasts, and little Witti∣cisms, in seasoning, not long since, the stately Oxonian Theatre.

Philal.

I am not so little skill'd 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 them∣selvs 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 La∣titudinarian; and 'tis this short one, He is a Gentleman of a wide swal∣low.

Philal.

Very good! It seems then his Conscience is the Seat of his Latitude, and that this name in∣cludes 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 em∣ployed, make a deformed and mis∣shapen Beast, and then worry their own creature. But if to be highly charged be a sufficient evidence of Guilt, who can accuse the enemies of the Primitive Christians of bar∣barity in their carriage towards them? For it is well known that the imputations they lay under, were no better then those of Atheism, the most beastly Incest, and bloudy 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 then Sor∣cery, 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 easi∣ly 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, de∣clare themselves to have the wide swallows they condemn their Bre∣thren 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;* 1.4 there is indeed no difficulty in proving it: For what unprejudiced person can easily perswade himself to judge so very hardly of these men, that con∣siders, that there are not any that have better than they, (I had almost said, so well) demonstrated and im∣proved that Principle, which is the Foundation of all Religion, viz. That Moral good and evil are not onely 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 re∣quired, 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 demon∣stration that they are most injuri∣ously represented. I must confess,* 1.5 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 vertue onely of a Civil Sanction: That whatsoever Magistrates com∣mand, their Subjects are bound to submit to, notwithstanding contrary to Divine Moral laws: I say, had they published such Doctrine, I should then my self most freely sub∣scribe 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,* 1.6 than by these men. Nay, they might have rendered themselvs too liable to the hardest Censures of men, more judi∣cious and critical, than ingenuous and charitable;* 1.7 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 disci∣ples in: whom yet neither I nor they dare pass an hard sentence a∣gainst, upon that account; because we hope, and believe also, that they do not discern the natural conse∣quences 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 onely instance in one of those Doctrines, that pass for currant a∣mong many of these severe Censu∣rers; viz. That which is opposite to that I said those persons have so rarely well demonstrated. You know that not a few of their Ad∣versaries do make the will of God the onely measure of good and evil; and will by no means admit that di∣stinction, Some things are good be∣cause commanded, other things are commanded because good; and so on the contrary.

Philal.

No, I know they will not. I was my self once told by a too hot Divine, that yet was in some things more sober than many of them, when I delivered that distin∣ction, and expressed my approbation of it, that I spake blasphemy.

Theoph.

'Tis very likely; I have also, and that more than once, been shent with great gravity upon the very same account. However, Phi∣lalethes,

God forbid that we should so far imitate the weakness of the men we blame, as to say that hold∣ing the forementioned Principle, they must all of them of necessity be of that Dutch Gentleman Zeglo∣vius his minde, who hath impudent∣ly told the world in Print, that God may please, out of the absolute So∣veraignty 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 threatnings or promises; and that he doth not will to deceive his creatures in making the one and the other; which dece∣ption, 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 slen∣der 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 fal∣sity of; and most convincingly pro∣ved the unchangeable natures, and eternal laws and differences of good and evil: and that it is the most hor∣rid 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 o∣pinion, with all that are derived from it, or of kin to it. Now, Phi∣lalethes, what can their designe, 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 Reli∣gion of Christ Jesus most amiable, and effectual as to its great in∣tent?

Philal.

For my part,* 1.8 I am not able to imagine, how they can pro∣pose to themselvs any other: And what you said last, brings to my re∣membrance another Argument that will convince any candid person, that it is, at least, most highly pro∣bable, that they are, in being repre∣sented as was said, very unjustly dealt with, viz. That none have with more strength of reason de∣monstrated, that the grand designe of the Gospel is to make men good: not to intoxicate their brains with notions, or furnish their heads with a systeme of opinions; but to reform mens lives, and purifie their natures: which noble principle together with the former, doth utterly overthrow

that Latitudinarianism they are ac∣cused of, as he must be blind, or shut his eyes, that doth not see it: And if it were well minded and impro∣ved 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 designe 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 meer speculations, or such practices as neither serve nor disserve that designe; 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 Per∣swasions: what unluckie 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 o∣pen to their censures?

Theoph.

I shall willingly gratifie you in this request;* 1.9 which I will do in giving you an impartial represen∣tation of them; wherein by the way, as we pass along, you will clearly perceive, what you are alrea∣dy, I know, inclined to believe; that some things, at least, not blame∣worthy, and others very highly de∣serving 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 credit∣ed I have had of them, and particu∣larly that they are persons of great Moderation, hath prepared me, were you a perfect stranger, not to que∣stion 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 lye 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 Opini∣ons.

Theoph.

You may, if you will,

call this freedom, which I acknow∣ledge 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 my self over-exactly to it, and never to confound these two.

Philal.

I do not expect you should.

Theoph.

Well then, Philalethes,* 1.10 as to their Practices; the familiarity that divers of them have honoured me with, assures me, that there are none among whom more true good∣ness is to be found, than is in them observable. Nor have their asper∣sers, 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 Em∣phasis 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 onely 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,* 1.11 is their Conformity to the present Ecclesiastical Laws; which enjoyn 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 Controversie 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 to∣gether 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 Con∣formity, as may not admit a charita∣ble interpretation.* 1.12 For none can think, except such as are grosly silly, that it is indisputable that the mat∣ters now enjoyned are unlawful.

Philal.

Those must be very ig∣norant that so judge; when as men, as famous both for Learning and Pi∣ety 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 perswasion.

Theoph.

Nay more than so, Phi∣lalethes, you know that divers of the most eminent Protestant Di∣vines of the best Reformed Chur∣ches beyond the Seas, such as Cal∣vin, Beza, Zanchy, and others, have declared their judgements for Con∣formity to them; and some of them, their earnest desire, that the Mini∣sters of this Church would comply with the will of their Governours in observing them, while they shall think it fit to impose them.

Philal.

I am not ignorant of it: And me-thinks the Authority of those men, who were our great Champions in the Anti-Romane Cause, should be of no small ac∣count with us all; but much less contemned by any of us.

Theoph.

Me-thinks it should not; there being this moreover to say for their being competent judges in the case, that they were not onely men of great Learning and Godli∣ness, but also uninterested; and therefore under no Temptation of being byassed in their judgements in this particular. So that I say, It is a most reasonable postulatum, that Conformity to the present enjoyn∣ed Rites, may be by those that op∣pose 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 onely lawful to con∣form, but also their duty so long as they persist in that opinion.

Philal.

I think it a very clear case, that the Conformists Adversa∣ries 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 themselvs; wherein those have paid divers of them in their own coyn, 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 Confor∣mable 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 ex∣treme; but, as I have often obser∣ved, they express great candor to∣wards 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 inge∣nuously-minded person can admit so much as an hard thought of any, meerly upon the account of their not being of his minde, in matters that have been controverted, as these things have been, between men of confessedly-great worth and good∣ness. 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 my self.

Theoph.

Gods 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 cen∣sorious, seditious, and tumultuous spirit; but yet such I would not hate neither, but pitie 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 Mur∣ther, Adultery, and the grossest sins?

Philal.

I cannot think otherwise; but yet 'tis not more strange then it is true, as I my self 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 up∣on an opposition of the Conformists to the three children; and These be∣ing commended for their Heroick resolution, rather to be thrown into the fiery furnace than to serve the Kings Gods, and worship the Image which he had set up; he next falls bewailing Those, in these words: How many in this hour of tempta∣tion, are caught in this ensnaring

tryal! What say some? Come, let us rather conform to the Ceremonies, than lose our Liberties; rather let us bow at the name of Iesus, than lose all for the sake of Iesus; it is better to baptize with the Cross, than to bear the cross; and to wear a Surplice, than to pinch our carcase. Thus ma∣ny (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 Cen∣sure with an [it is to be feared] yet he plainly supposeth, that to use the Ceremonies of our Church is as un∣questionably sinful, as to worship false Gods, and fall down to gra∣ven images: and therefore, not with∣standing that Parenthesis, he endea∣vours to make his Readers conclude rather than fear, that Conformists destroy their Consciences, (that is, those of them that he thinks had e∣ver any) to keep their Places. Nay, three or four lines after, as he doth

also before, without mincing the mat∣ter, he positively asserts as much, in these words: Alas poor souls, how are they fallen in the hour of tem∣ptation!

Theoph.

You have, I perceive, a very happie memory: for I my self 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 whe∣ther thus to judge be consistent with the ingenuity of a Christian; I leave to that Gentleman and his Brethren, in their cool bloud to con∣sider. But I am sure if this be not a most manifest transgression of the law of Charity, it is no easie matter to transgress it. But let these men print or preach what they list, I am shrewdly tempted much to questi∣on, whether they so much declare their own thoughts, as what they would have their people think; it being their great interest, that them∣selvs

should be reputed the onely 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 easie 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 convinc'd they are so: or rather, that all knowing men, can not but suspect them at least, so to be; but most have so lit∣tle of their self-denial, and zeal for Gods honour, as rather to yield to them than lose their Livings, and ex∣pose themselvs to sufferings.

Philal.

You have sufficiently vin∣dicated your self from uncharitable Censuring; for surely that cannot deserve so ill a name, which is groun∣ded upon so good a reason as you have given.

Theoph.

And I thank you, my Friend, that you gave me this occa∣sion of purging my self from so foul and unchristian a crime.

Philal.

And you have done it, as I said, very satisfactorily: for Prudence, no question, is a neces∣sary ingredient in every virtue; nor could I ever think blinde charity to be more truly so, than blinde zeal.

Theoph.

But to proceed where we brake 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 favou∣rable 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 disco∣ver it self 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 Confor∣mity:

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 bare the sway; and have been taken notice of to leap out of one extreme into ano∣ther; that is, from the hight of Fa∣naticism to that of Conformity; these, I confess, may thank themselvs for the hard words that are heapt upon them; but they did not merit them, or gave occasion for them, by their meer 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 enjoyned, considered as such, adde to the suspicion; but onely consi∣dered 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 themselvs, as that some of them were great Sufferers for his Majestie and the Church; and the rest of those I was acquain∣ted with, though they were so pru∣dent as to keep as much as they could out of harms way, and not to expose themselvs to needless suffer∣ings, and such of which there could come no good; yet were they no less consciencious, and had a care to preserve themselvs unspotted from the guilt of the then wilde extrava∣gances.

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 oc∣casioning 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 digres∣sions

you have occasioned; they be∣ing none of them, I think, imperti∣nent. To go on then:* 1.13 They are not onely 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 affabili∣ty, as in these generally. They have nothing of that Crabbed austerity, foolish affectation, or sullen gravity that render too many of their Cen∣surers to wise men not a little con∣temptible. But as the Pharisees bare our Saviour a grudge, upon the account of his being contrary to their humour in this very particu∣lar; so I have reason to believe, that by this means, these persons do not a little distaste divers of their Ad∣versaries, because they look so un∣like 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 spi∣rit: as if to dislike that which makes Religion ridiculous, were to be an enemy to Religion it self.

Philal.

Nay, I have thought, that there is too much cause to suspect, that what they themselvs cannot but acknowledge very commendable in those our Friends, is a great motive to them, so much the more to tra∣duce 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 Iesus 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 mis∣chief.

Theoph.

The story you have told me, I should have looked upon as not incredible, had a less faithworthy person related it than your self. For I have often observed that Scanda∣lous Ministers, of which there are too many, the more is the pity (though the number of them is com∣puted by those that gladly take all advantages to bespatter and fling dirt in the faces of their Civil and Ecclesiastical Governours, to be far greater than I am verily perswaded 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 consciencious.

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,* 1.14 to inform you, how those Divines in their Pulpits de∣mean themselvs; I dare affirm, that if our Separating people would be but perswaded to make their own ears judges, and for some time deign to be their Auditors, if they could also leave all prejudice behinde them, they would confess that they cannot in any of their private Mee∣tings, at least better spend their time. I am sure it must be their own fault, if their experience doth not con∣vince them, that there are no Prea∣chers by whom they may gain more real profit. For none can give their hearers better instructions, or back

them on with more cogent and ef∣fectual motives and arguments than they do. I have my self been as constant a hearer of them (before I betook my self to this solitary way of living) as any man: but never was my judgement more convinced, my will perswaded, nor my affecti∣ons more powerfully wrought up∣on, by any Sermons than by theirs. I found that in their Discourses ge∣nerally, they handled those subjects that are of weightiest and most ne∣cessary importance: I mean such as have the greatest influence into the reformation of mens lives, and pu∣rification of their souls: Nor had I ever so lovely an idaea of the divine nature, which is the most powerful incentive to obedience to the divine will, nor so clear a sense of the ex∣cellency of the Christian Religion, the Reasonableness of its precepts, the nobleness and generosity of its designe, 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,* 1.15 Theophilus, that you have gained by these men a clearer sense of the Reasonableness of the Gospel-precepts; there are many now-a-days that will con a Preacher little thanks, for insisting on that Topick: for they tell us ve∣ry weakly, that onely Faith is to be set on work in matters of Religion, not Reason.

Theoph.

Very weakly indeed:* 1.16 it seems those men would have us be∣lieve our Religion we know not why; and so we shall be wise be∣lievers 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 ac∣count, at entertaining it.

Philal.

I greatly fear that Maho∣metanism

it self 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 no-where to so good purpose employed as it is there. But how do you under∣stand that place,* 1.17 which these ene∣mies of Reason, I think, lay the greatest stress on, in their cavils a∣gainst it, viz. The natural man re∣ceiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, be∣cause they are spiritually discerned. Where, by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is (I know not why) transla∣ted the natural man, they under∣stand 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 shew of probability, tends to serve those mens absurd Hypothesis. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth properly signifie Animalis; and this word never sig∣nifieth 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 inferiour Faculties; or a carnal sen∣sual 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, nei∣ther can he know them; he can have no right understanding, no clear perception of them; and they sound in his ears like very odde 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 vertue of a higher principle than that which is predominant in this man; who is, as was said, a meer fleshly wretch. So that this place is so far from con∣demning the use of Reason in the matters of our Faith, that the neces∣sity thereof in those things is rather to be concluded from it; and that men cannot receive the things of Gods Spirit, till by the Assistance thereof, their Reason hath regained its au∣thority, and be able to keep un∣der their bruitish affections.

Philal.

But they say, that we must believe the Scriptures, not because Reason tells us they are

true, but because they are Gods Word.

Theoph.

I perceive you are hard put to it, to retain your wonted gra∣vity in propounding this Objection; but however, I will very gravely an∣swer you. If we must believe the Scriptures because they are Gods Word, then I trow there is a reason on which we are to found our Faith, and that a good one too. But a∣gain, why must we believe what God saith to be true? must we be∣lieve this because we believe it? None sure will speak so absurdly: but whatsoever answer these men will give to that Question, it is ap∣parent that this is grounded upon a principle of Reason also, than which there is none more evident, viz. That God cannot lye.

Philal.

I presume that they themselvs would give that answer.

Theoph.

Then they would give another Reason, and so still con∣tradict

their own Doctrine.

Philal.

But they will tell you, that all is at last resolved into Gods meer testimony: for we must believe that he cannot lye, because he him∣self hath said so.

Theoph.

And what if he had ne∣ver 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 Gods saying that he cannot lye, cannot be a sufficient argument to me to be∣lieve it, if I did not know that to lye is unworthy of God, and dis-be∣coming him: for how else could I tell, but that he designed to deceive me in that very saying that he can∣not lye? This therefore is the reason why I doubt not of that great truth, because the reason of my minde 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 perfe∣ctions; and to lye, the same Reason of my minde assures me, is a moral imperfection.

Philal.

This no man can once doubt, that hath to any purpose em∣ployed his considerative faculty. But to personate these stiff opposers of Reason a little farther. To what purpose is it to go about to demon∣strate the Reasonableness of the Christian precepts, when it is once taken for granted, that they are di∣vine? For nothing is more un∣doubted, 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 ser∣vice to the Christian Religion: for,* 1.18 First, it is no small confirmation of our Faith in the truth thereof, to understand the Reasonableness of what is therein enjoyned. I re∣member a good saying of Origen to this purpose; saith he to Celsus, in his third Book against him, See whe∣ther or no the agreeableness of the precepts of our Faith with the com∣mon notions of humane nature, be not that which hath caused them to to be so readily entertained, by the ingenuous hearers of them.* 1.19 And I must profess to you, Philalethes, that I lay no less weight upon the good∣ness that my Reason apprehendeth in the Doctrine the Gospel contain∣eth, than upon the Miracles where∣by 'twas confirmed. Nor do I believe the Miracles unaccompanied with that other consideration, a suffici∣ently-satisfying Argument that our Saviour was sent from God, as infi∣nitely

wonderful as they were: but both these together most fully de∣monstrate 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 13^th Chapter of Deu∣teronomy; where God, by Moses, saith thus to the children of Israel: If there arise among you a Prophet, or a Dreamer of dreams; and giveth thee a signe or a wonder; and the signe or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, and let us serve them: thou shalt not hearken unto the words of that Prophet, or that Dreamer of dreams; for the Lord your God proveth you, to know whe∣ther you love the Lord your God, with all your heart, and with all your soul, &c.

Theoph.

That place is to very

good purpose quoted by you; and these two things are plainly to be gathered from it:

First, That we are to consider the Doctrine it self, before we believe it to be of God, as well as the means of its confirmation.

Secondly, That God, for certain Reasons, may suffer wonders to be wrought, that is, such things as no man can give account how they should be effected by natural means, for the confirmation of a false Do∣ctrine. 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 Mira∣cles whereby it was confirmed, to make them such an Argument as we may reasonably desire to induce us to entertain it as coming from God, and to receive him as Gods Son that brings it.

By the goodness of the Doctrine

I mean at least its negative good∣ness; 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 con∣tradiction 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 Do∣ctrines make Miracles a more abun∣dantly strong argument, that the Preacher of them is no Impostor, but that he came from heaven upon Gods Message.

Philal.

But there are Learned men, that, distinguishing betwixt Miracles and Wonders, assert that the former are sufficient motives of Credibility, though not the latter.

Theoph.

Though these two ought to be distinguished, yet I conceive, that distinction will signifie very little when applyed to this matter. For I cannot question, but that it

may lie within the compass of Evil Spirits power, to play such Feats as no mortal man, though they should be but Wonders, can be sagacious and quick-sighted enough to discern them from real Miracles. But when a person doth not onely perform most marveilous works, but also de∣livereth the most excellent doctrine, we have the greatest assurance that can be from both together, that he came on Gods errand, and that the Religion he brought with him hath the Majestie of Heaven for its Au∣thor. 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 in∣vincible Temptation to believe a Cheat and Falsity.

Philal.

But there are those, you know, that seem by their discourse to lay no weight either upon the Miracles, or excellencie of the Do∣ctrine; and are heard to cry up one∣ly

the Testimony of the Spirit, as an Argument of the truth of Christia∣nity,* 1.20 and of the divine Authority of those Books that contain it.

Theoph.

There are so, Philale∣thes; but why do they distinguish between Miracles, and the Testimo∣ny 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 inter∣nal Testimony, or a secret powerful perswasion wrought immediately, in the souls of men, by the Holy Ghost.

Theoph.

But those that say, that Credit cannot be given to the truth of the Gospel without this, make the Devils greater Unbelievers than we are from Scripture assured they are. And moreover, they seem to me

to assert that Christ and his Apostles might have spared their mighty works: for who will deny that the Spirits immediate testimony is alone abundantly sufficient for that pur∣pose? 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 Infi∣dels; 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 main∣tained 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 Gentle∣mans ingenuity in that concession; but nothing could be said more dis∣honourable to our excellent Religi∣on, or that tends more to expose it to the scorn and contempt of those that bear no good-will to it.

Philal.

But, Theophilus, do you think then, that there is no such thing as this inward Testimony?

Theoph.

All I think as to this mat∣ter,* 1.21 I will briefly tell you. I say that the external and rational Mo∣tives of Credibility are as sufficient to give unprejudiced persons an un∣doubted belief of the truth of our Religion; as any rational Argu∣ments are to perswade a man of the truth of any thing, he desireth sa∣tisfaction concerning: But yet be∣cause

our Grand Adversary useth all Arts to make it as much suspected as may be, and to shake our faith there∣in; and we are moreover in regard of the Contrariety of our Religion to our carnal and fleshly interests very apt to be strongly prejudi∣ced against it, (and we are not ea∣sily brought fully to believe what we would not have true) God is ready without all question, to assist our weakness by his grace and Spi∣rit, in this as well as other particu∣lars, when humbly sought to: but we have no reason to think that he doth this ordinarily in an immedi∣ate manner, but by blessing the use of means, i. e. the consideration of the motives he hath given us to be∣lieve: And that he confirms our Faith, by giving us to see such strongly-convincing demonstration in those Arguments, and by so close∣ly applying the evidence of them to our understandings, as that they

come to be even perfectly over-pow∣er'd, and against all opposition to have full assent, and such as hath a powerful influence upon our pra∣ctice, as it were, even forced from them. But if all the external mo∣tives will not make one sufficient Ar∣gument to perswade to assent, how could they render the unbelieving Jews inexcusable, as our Saviour se∣veral times assured them they would? Nay, how then could he marvail (as we read he did) at their unbelief?

Philal.

But they will tell you, that to assent to the truth of the Scriptures from the forementioned motives, is no divine Faith.

Theoph.

But I dare tell them,* 1.22 that the believing of Divine things is a divine Faith, let the motives indu∣cing thereunto be what they will; and that it is no unusual thing for the Act to receive its denomination from its Object. But with a divine

Faith in their sense also, we no less than they, believe what is contained in the Scriptures true, viz. because God that cannot lye hath reveled it: but that he hath indeed reveled it, the Miracles, as was said, whereby this is confirmed, and the goodness of the Doctrine, (to which I may adde also, the completion of Pro∣phecies, as being of no less consi∣deration than the Miracles) do as∣sure us. And again, that such Mi∣racles as are recorded, were really wrought for the confirmation of the Gospel, and likewise that the Do∣ctrine contained in our Books, is that Gospel that was confirmed by them; we may be convinced by as undeniable Arguments, as any mat∣ters 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 per∣son, that requires better. Nay, he must resolve, if he will be consistent

with himself, to believe nothing he hath not himself seen. I will adde too, that whoever he be that is dissa∣tisfied as to this matter, he doth un∣doubtedly believe hundreds of things, and thinks he should be un∣wise 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 under∣stand 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 pow∣erful 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 ope∣rating in us in an immediate man∣ner,

as I said, ordinarily; but in ma∣king the means effectual; and I hope they will acknowledge this, in the best of senses, a Divine faith.

Philal.

But they say,* 1.23 that onely a moral certainty can result from the evidence that is in the most uninter∣rupted 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 per∣fectly 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,* 1.24 than I have cause to be and am that there were such great Conquerors as Ale∣xander and Iulius Caesar, which yet lived before our Saviour; or that those which pass for Tully's Orati∣ons were really (for the substance of them at least) his, which yet are el∣der 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 Sen∣ses; for I do not at all doubt of them; and I should be laugh'd at as an arrant fool, if I did; but should I deny them, I should be thought a mad-man by all wise people. And yet let me tell you, that we have from Tradition a greater certainty, in some respect, of most of those particulars, than we have of these: for it hath been the interest of ma∣ny that those should be false, but so

hath it not been of any that these should be so. But the greatest ene∣mies of the Christian Religion have not so much as attempted to dis∣prove those, nay have taken all for granted, except one or two Mira∣cles.

Philal.

I have but a Moral assu∣rance that there is such a City as Rome or Venice; or that there were such persons as Queen Elizabeth and King Iames: yet I should be a Brute, did I more question, whether there are such Cities, or were such persons, than I do, whether there be such a place as London or Bristol, where I have several times been, or whether there are such men as Theo∣philus and Philalethes.

Theoph.

To be sure, so you would. Well, I wish that those men would shew us a more certain way of conviction concerning this matter of weightiest importance; and then see whether we would

not, with great thanks, leave ours for it. But I fear me, in stead of so doing, should we give up our selves to their conduct, they would most sadly bewilder us; and in stead of setled and unshaken believers, make mere Scepticks of us, or what is worse.

Philal.

There are others,* 1.25 Theo∣philus, that say that the Scripture is sufficiently able to convince men of its Divine authority, by the witness it can give to it self; or, to use their own Metaphorical expression, by the resplendency of its own light. So that he doth enough in order to his believing it to be Gods Word, that doth but acquaint himself with the contents thereof; which I think follows from that opinion.

Theoph.

If these understand what they say, there is no difference be∣twixt them and us: for the Mira∣cles and Goodness of the Doctrine, we prove the Scriptures Authority

by, we fetch onely out of the Scri∣ptures themselves. And therefore, supposing we believe the matters of fact therein written, we say as they do, that we need no Argument to prove them Divine, but what is therein included. But if their meaning be, (as by their manner of expressing themselvs one would think it should) that there is such a light in Scripture, as immediately operates upon mens mindes, as pro∣per light doth on the Optick nerves, there can be nothing said more in∣considerately. For mens understan∣dings cannot discern the truth of things by immediate intuition, but onely in a discursive manner; that is, by such reasons and arguments as perswade to assent. And besides, if that be true, not onely what you concluded from thence is so also, viz. that 'tis enough, in order to our believing it, to acquaint our selvs with the contents thereof; but like∣wise

that 'tis altogether impossible, that any man should read the Scri∣ptures, and not believe them, suppo∣sing he be compos mentis, and under∣stands what he reads. But to con∣vince 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 Advan∣tage, that I told you is gotten, by having the Reasonableness of the precepts of the Gospel demonstra∣ted to us, viz. That it is no small confirmation of our faith in the truth thereof.

Secondly,* 1.26 Another Advantage we get hereby is, that by this means we learn the incomparable excellen∣cie of our Saviours Religion; not to say above the Heathen Gods impo∣sitions on their worshippers, (their Religion being, for a great part, not onely 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 Cy∣bele, the Feasts of Bacchus, Flora, Venus and Priapus; and likewise 'twas full of Cruelty and bloudy Tyranny) I say, passing by the Reli∣gion 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 excellencie of our Saviours Religi∣on, even above that given by God himself to his own people the Israelites, under the Mosaical dis∣pensation. For, we know, it con∣sisted of almost innumerable Injun∣ctions, the reason of which is not at all obvious. We may see our way before us, in obeying Gospel-Pre∣cepts; they are enjoyned because good, whereas these were good onely because enjoyned. And though we may guess at reasons for Gods giving those people such a kinde of Religi∣on

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 themselvs 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 meer Legislators plea∣sure. 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 Good∣ness of God, than the Iews had, and so want a most exciting motive to chearful obedience to him, in the present notices of his will we are under the obligation of.

Philal.

What you say, is too e∣vident 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,* 1.27 Phi∣lalethes, than most I know, to ask me that Question; but yet because I am gotten into a vein of talking, I will satisfie you, for discourse sake, in that demand. I mean, that they are such, as our Reason tells us are highly fitting, and becoming us; con∣sidering what kinde of creatures we are, and the Circumstances and Re∣lations we stand in, to God, our selvs, 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 inter∣rupt you, as to desire a clear descri∣ption of Reason from you. What∣ever I do, I can scarcely think that the great Decryers of it, do distinct∣ly understand what it is.

Theoph.

If they did, I cannot imagine what should incline them to such extravagant and strange prat∣tle, as is heard from them. But to your Question: Reason is that power,* 1.28 whereby men are enabled to draw clear Inferences from evident Principles. And therefore when the Preachers we are discoursing of, and others, demonstrate the reason∣ableness of the Precepts of the Go∣spel; 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 minde 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 enjoyn 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 Pro∣positions.

First, All those things, wherein doth consist the substance of the Chri∣stian Religion,* 1.29 are good, and necessary in themselvs to be done; and the contrary evil, and necessary in them∣selvs to be avoided. Those are such, as it would be a contradiction to suppose them not our duty; con∣sidering, as was said, what creatures we are, and our several Circumstan∣ces and Relations; and so would it be to suppose these not disbecoming us, and unworthy of us. Our Sa∣viour, you know, sums up our whole duty in the love of God, and our Neighbour; the substance of which, (as is easie to be shewn by enume∣rating particulars) is reducible to these two Heads; nay to the former, namely the love of God. And there is no Principle we do more natural∣ly 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.* 1.30 Hierocles hath told us, that whom a man loves, he will as much as lyeth in him imitate; and that therefore it is necessary, that there should be not onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the knowledge of Gods nature and essence; but also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All possible likeness there∣unto. Now the imitation of the Divine Nature,* 1.31 is the whole designe of the Christian Religion; (which St. Gregory Nyssen makes to be its very definition) as no one that con∣sideratively reads the Books where∣in it is contained, can at all doubt.

Secondly:* 1.32 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 themselvs, 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 meerly 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 consist∣eth; and not onely tryals of obedi∣ence. Meditation, Prayer, Read∣ing and Hearing Gods Word, the observation of the Lords day, good Conference, &c. are in themselvs helps; and Baptism, and the Lords Supper are so, through the divine ordination. And indeed, to speak properly, they are no less our pri∣viledge than our duty; as being Seals of Gods 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 Promi∣ses.

Philal.

But what think you of believing in Christ Jesus for the Re∣mission of Sins? could Reason ever have prompted this, as mens du∣ty?

Theoph.

Yes, as soon as any thing enjoyned in the Gospel, when once it was demonstrated, that him hath God exalted to be our Prince and Saviour. Men would have, of them∣selvs, 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 ask'd the Question.

Theoph.

But if you please, Phi∣lalethes, I will more particularly, and distinctly, though very briefly, de∣monstrate that the duties of the Go∣spel are such, as Reason (would we consult it) would prompt to us.

Philal.

You cannot shew 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,* 1.33 as our Saviour referreth our whole duty to two Heads, viz. the love of God, and our Neighbour: so doth the Apostle to three; Sobri∣ety, Righteousness, and Godliness. Now for Godliness, which contains all our duty immediately relating to God; all the instances thereof, which the Gospel enjoyns, may be learnt by improving but that one natural Principle of Gods existence; and that thus. There being a God, he must necessarily be absolutely per∣fect: He, being absolutely perfect, is to be acknowledged the Creator, Preserver, Benefactor, and Gover∣nour of the whole world: for it is unreasonable to attribute our Crea∣tion,

preservation, &c. to any be∣sides such a Being. And then, God having all perfections in himself, and being so related to us; this will ne∣cessarily 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; chearfully to do what he commands, patiently to submit to his dispose, &c. And there is no duty imme∣diately 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 re∣ference, not onely to God, but also to our Neighbour and our Selvs. 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 themselvs towards him as was

shewn. There is so close a conne∣xion, between those Premises, and these Conclusions; that a man can∣not 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 di∣stant from the Center; than this, God is our Creator, Preserver. &c. there∣fore we ought so as was now said, to behave our selves towards him. Nay, we can hardly think of that premiss, but this conclusion will come into our mindes whether we will or no.

And then for Righteousness, which implieth our duty to our Neighbour; that Rule of our Savi∣our, 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 kinde and merciful to those that are in need: Now these two include all that the Gospel re∣quires in reference to one another.

And then for Sobriety, that com∣prehendeth our whole duty to our selvs. The meer principle of Self-love will teach a man, that he may not be intemperate in any kinde; he by this means abusing himself. And the very knowledge of our selvs, 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;

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Above all things Revere thy self.

There is no man but does or may know, that his soul is too Noble a

creature to glut it self with base Corporeal Pleasures; and that his understanding is too sublime a fa∣culty to subject it self to his brutish appetite: And that God, as the Phi∣losopher speaks, indued him with that, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Prince and Ru∣ler within him; and with this, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Subject and Ruled; to be the Servant, not Master of his Minde. 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 enjoyned in the Christian Religion, as relating to our selvs, 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 enjoyned in the Gospel, besides that of Faith in Christ, and the two Sa∣craments, but may be found, as to

the substance of them, at least com∣mended as noble perfections,* 1.34 in some one or other of the Heathenish wri∣tings; as may be particularly shewn, 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 commen∣dable, and significations of a brave∣ly generous and virtuous Minde. 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 School-boys hands) Tully's Offices. Nay, Plato brings in Socrates speak∣ing of it, as that to which all men are absolutely obliged. Injury, saith he, is to be done by no means, ve∣ly

by no means, nor may it be repay∣ed 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 a∣gain kick him? He thereby intima∣ted, 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 nota∣ble instances of it: the one of Ly∣curgus, 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 reven∣ging the injury, as very great as it was, that he never left giving him wholsome 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 shew sufficiently what those Heathens thought of re∣turning good for evil.

Philal.

But have you observed, that the Heathens give Rules for the regulation of mens 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 your self.

Philal.

I was (I confess) guilty of great inconsiderateness in put∣ting that Question to you.

Theoph.

And you are not to learn that divers of them lead men to good ends in their vertuous actions. And that, placing mans supreme happiness in the enjoyment of God, they teach us to make that our great designe.

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 particular∣ly some of them even that of ap∣plause, and a great Name, as much as some others allow of it, and com∣mend 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 o∣ther. Now though I do not remem∣ber 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,* 1.35 hath this say∣ing▪ 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 minde;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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 ex∣tirpate 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; Good∣ness being the very nature of God. But 'tis certain that nothing argueth a man to be so like to God, as doth

doing vertuously from this principle of love to Goodness.

Philal.

Nor do the holy Scri∣ptures 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 themselvs down with.

Philal.

I have sometimes won∣dered greatly, how Heathens should come by such excellent notions, in matters of Religion; but I should now be tempted to account it mat∣ter 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 gene∣rality of Mankinde were sunk, and that made use of their intellectuals, and were considerative, should not have them.

Philal.

* 1.36 But doth not what hath been said tend to disparage the Go∣spel, and make it the very same, ex∣cepting in two or three precepts, with a meer 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 my self that what hath been said doth tend to the debasing of the Christian Re∣ligion, that, I know, it highly con∣duceth to its commendation.

But whereas you asked, whether to assert that there are scarcely any duties therein enjoyned, but what mens Reason alone, were it well con∣sulted▪ might suggest so to be, be not to make it a meer 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 meer belief, which yet have an influence upon practice too: There are abundance of Promises as well as Precepts; and stupendious expressions of Gods love to Man∣kinde 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 a∣bove any Religion that was ever

embraced by the sons of men.

First,* 1.37 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 becom∣ing and worthy of Mankinde; which are all there expressed, one where or other, in a most plain and intelli∣gible 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 ac∣quire 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 exceeding∣ly great Priviledge. 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 perswasive Motives and Arguments, than were ever before made known. Such as the unconceivable love of God in giving his onely 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 readi∣ness 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 transcen∣dently-glorious reward in the life to come, to sincere Believers, and threatnings of the most dismal pu∣nishment to those that shall persist in impenitence and unbelief, &c.

Philal.

You need say no more, than you have done, to make the Christian a most incomparable Re∣ligion: but did you not say too much under the former Head, in af∣firming 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 ca∣ses, wherein men are forced to use their Reason to the utmost, and also to call in the assistance of other mens, for the understanding of their duty in them.

Theoph.

Surely, Philalethes, you could not think me so extremely weak, as to mean by what I said, that the Scriptures descend minutely to determine all possible cases in particular; for this cannot be done in Books; they being infinite, and varying with mens innumerable cir∣cumstances. But this was my mea∣ning, that the particular duties men are constantly obliged to, are all plainly there reveled, and in the most express terms: And I adde, that there are also general Rules laid down, whereby all emergent cases may be determined, and such as or∣dinarily occur, at least, for the most part, with the greatest ease.

But to go on:* 1.38 To say that there is nothing required but what is most sutable to our Rational faculties, tends as much to magnifie Gods goodness to us, and to commend the Gospel, as any thing that can be said: And should it consist much, of per∣fectly

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 apprehen∣ded, it would be exceedingly less easie to believe it to be a Religion sent from God, than now it is. This also makes it a Religion as easie to be practised by Mankinde as can be: for all the Duties, wherein consist∣eth 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 o∣ther precepts the Gospel might have consisted of, they would have been an addition to our Burthen. And we may be hereby convinced that Gods designe in giving us the Go∣spel is purely our own good, seeing

the impositions, wherein (as I said) consists the substance of it, are but just so many as obedience to which is absolutely necessary in themselvs considered, much more then to the qualifying of us for the full enjoy∣ment of himself in blessedness; and the rest are enjoyned onely as helps to enable us to obey them.

Philal.

* 1.39 But do those Preachers content themselvs to shew that the duties of the Gospel are very reaso∣nable? I have been informed, that they rise higher in this attempt, and that sometimes they undertake to demonstrate that the points of meer belief, and even the most mysterious too, are so; and endeavour to level them with mens shallow Capaci∣ties.

Theoph.

This, Philalethes, is partly true, and partly as false: It is in a sense true, that they have pro∣ved sometimes that all the points of meer belief are reasonable; that is,

consistent with Reason, so that we can have no temptation to dis-believe any,* 1.40 upon the account of their con∣trariety to the innate and natural notions of our mindes. They (some of them at least) endeavour to con∣vince their Auditors, that our Savi∣our hath not imposed upon our Fa∣culties, in requiring our assent to Contradictions; that he puts not his disciples, as his pretended Vicege∣rent doth his proselytes, upon offer∣ing violence to their understan∣dings, 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 Rea∣son could never have proved to us divers Gospel-truths, had they not been reveled; yet they being reve∣led, there is nothing, surely, in them, that rightly understood, sounds so harshly, but that our Reason may admit of it, and close with it. But

do they not (as I said I have heard) go about to bring down all such points to mens capacities?* 1.41

Theoph.

That, be you assured, is a notorious Calumny; for they one∣ly say, that the Doctrines of the Go∣spel are all such as we may be able to make sence of; and that there is nothing in them that is opposite to our Reason.* 1.42 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 comprehen∣ded by the most rational persons. And this acknowledgement, they have well proved, is no disparage∣ment to our Saviours Religion; but rather procures to it the greater ve∣neration: 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 sa∣tisfactory 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 adae∣quate objects of our Understan∣dings; that so, as we are to take occasion from the consideration of those Doctrines that God hath made facile, and adapted to our under∣standings, to admire his gracious condescention; so from the consi∣deration of those, which we finde surpass our reach, we may no less adore his wisdom. But, Theophi∣lus, do those Divines ever under∣take to demonstrate the consistency of some Mysterious points with our Reason, as they are by the School-men, and other over-subtile Gentle∣men 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 de∣livered in the Scriptures;* 1.43 and not as dressed up with the Metaphysical Subtilties of Wanton Wits: who have been so far from doing service to those Doctrines, that they have rendered them much more doubtful to many inquisitive persons, and such as are not easily imposed upon, by confident Sayings, and great Names.

Philal.

But now it comes to my minde,* 1.44 I am confident I have been told by some of their good Friends, that they assert more concerning the reasonableness of the Specula∣tive Doctrines of Christianity, than that they are onely not inconsistent with Reason; but moreover, that they are very suitable to its di∣ctates.

Theoph.

I thank you for helping my Memory in this, as well as in many other particulars: your infor∣mation

is very true as to many of the weightiest Points;* 1.45 and there is no wise man but will assert the same. For it is well known that the Hea∣thens had a notion of them: Life and immortality are said to be brought to light by the Gospel, i. e. to give Mankinde full satisfaction in that Article of Faith, is the sole pre∣rogative of the Gospel; our Savi∣our having given a sensible demon∣stration of it, by his own Resurrecti∣on 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 Ar∣guments drawn from the nature of humane souls made that Doctrine highly probable; and that even the more Brutish sort of them had ge∣nerally, if not universally a sense of a life to come. You know also that the Doctrine of a day of Judgment they were no strangers to. Iustin Martyr truly tells the Greeks in his

Oration to them, That not onely the Prophets, and other Divine per∣sons of the Old Testament; but also those that were accounted wise a∣mong the Heathens, both the Poets and Philosophers, did acknowledge a judgement to come after death. And their Poets tell us of three per∣sons whose Office it is to judge men in the other world; viz. Minos, Rhadamanthus, and Aeacus. And mens being adjudged to rewards and punishments in the other, suita∣ble to their actions in this world, was a Doctrine that accompanied that other, and as generally recei∣ved: Nor are you ignorant what excellent Discourses divers of the Philosophers have of the nature of true happiness. The foremention∣ed Iustin saith, That it seemed pro∣bable to him, that Plato had enter∣tained the doctrine of the Resurrecti∣on of the body: but I must leave him there, because I finde that he gives

an insufficient reason for that Con∣jecture.

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 na∣ture may be produced.

And there are other Particulars I might present you with, of notions the Heathens had, resembling seve∣ral 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 Di∣vine honour to them. Their sacri∣ficing of men for the attoning of their Gods, shewed that they belie∣ved what is somewhat of kin to the

Doctrine of Satisfaction; or Christs reconciling us to God, by offering himself up as a Propitiatory Sacri∣fice. As Grotius, among others, hath fully shewn in his Book of Satisfa∣ction.

They had another opinion that beareth resemblance to our Saviours Mediatorship; for they held the in∣tercession of Daemons; of which Mr Mede hath discoursed in his A∣postacie of the later times; and I finde that Celsus calls our Saviour the Christians Daemon.

Philal.

By these instances it should seem that the Heathens did of their own accords give credit to as strange Doctrines as any our Sa∣viour requires our belief of; and that several of the strangest of them are so far from sounding like un∣couth and absurd ones, that they are rather gratifications of the natural propensions of Mankinde.

Theoph.

That the Learned Dr.

More hath well observed in his My∣stery of Godliness. Though, no que∣stion, the Fathers did upon good grounds conclude that the Heathens received many Notions from the Jews, and some from a more anci∣ent Tradition; and therefore we have no cause to judge that all the forementioned were the products of their own reasoning, yet that makes not at all against the assertion that occasioned these instances, but on the contrary clearly proves it. For I did not say that many of the weightiest Points of meer belief may be certainly concluded from principles of Reason; or that, with∣out the help of Revelation, men might have been acquainted with them; but that they are suitable to the Reason of mens Mindes, being reveled; and several of them very taking too; which appeareth by the Heathens being so tenacious of some, and so readily catching at

others upon the first news of them.

Philal.

I give you my heartiest thanks, Theophilus, for the full satis∣faction you have given me concern∣ing those Friends of ours endeavours to perswade men of the Reasonable∣ness of Christianity. Which doth much adde to my esteem of them; (though I know many are offended with them upon this account, and by way of contempt call them The Rati∣onal Preachers) for this Subject is most necessary to be handled in this our Age especially, wherein Athe∣ism 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 vin∣dicate them, than I have been, when I hear them reproached for bring∣ing 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,* 1.46 Phi∣lalethes, to let you understand in the next place, that they affect not B••mbaste words, trifling Strains of Wit, foolish Quibling, and making pretty sport with Letters and Sylla∣bles in their Preaching; but despise those doings as pedantick and un∣manly. 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 Congre∣gations, and to all incomparably most profitable: As much as that pretty toying is cryed up by many, as a most rare Accomplishment; and conciliates to the most dextrous in that Knack, the repute of the Ablest Preachers; and makes them greatly plausible.

Theoph.

But, certainly, it can do so among none, but very little-soul'd

and childish people; and such as whose judgement in Sermons, no wise man will make any account of.

I will adde also,* 1.47 that it is their endeavour to make the Doctrines of the Gospel as easie and intelligible as well they may; wherein none have been more successful. They are far from those mens untoward genius,* 1.48 that delight to exercise their Wits, in finding out Mystical and Cabalistical sences in the plainest parts of Scripture, and in turning every thing almost into Allego∣ries.

Philal.

I am greatly apt to fear, that those men are far from being hearty friends of our Saviour, and his Religion; and that some, not daring openly to decry the Gospel, take this course to undermine it, and to make a meer Trifle of it.

Theoph.

They give us great cause for such a suspicion.

Observe moreover, that those

Preachers are no less averse to their temper,* 1.49 who, most admiring that which they least understand, and thinking there is very little in that, which is quickly intelligible; please themselvs exceedingly with making Mysteries of the easiest points of Faith; and such Mysteries too, as they tell us, no man, though he be master of never so clear a Reason, can have an insight into, without the special illumination of the Holy Ghost. That, because the Apostle saith, Great is the mystery of godli∣ness, would make every thing so that the Gospel hath reveled; and that so high as was now said: where∣as in those words S. Paul means no more, than that divers Doctrines of the Gospel, such as he there enume∣rates, viz. God manifested in the flesh, justified in the spirit, &c. 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 reve∣led they are still to Reason unintel∣ligible, and cannot be sufficiently un∣derstood 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 ex∣pressed, as that no man, that makes good use of his Reason, can tell what to make of them, deserve no∣thing less than the Titles of Spiri∣tual Preachers, and profound Di∣vines, as they are by many accoun∣ted; and that they, in stead of be∣ing so, bewray very great ignorance of the Gospel.

Philal.

And, without question, they do no small mischief, but ren∣der our Religion, which you have

shewn is so highly reasonable▪ great∣ly suspected by many of the warier sort of people.

Theoph.

I remember that Eras∣mus 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:* 1.50 for evident it is, that our Savi∣our never made it so. He hath made Christianity, so much, at least, as is necessary to carry men to hea∣ven, so plain, that an honest heart is a sufficient prerequisite to the un∣derstanding 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 plai∣nest and most intelligible manner: and so condescended to the weakest capacities, that they cannot but ap∣prehend his meaning in them, if it be not their own fault.

Theoph.

I count that onely those Doctrines, that contain the terms of Mans Salvation, are of ab∣solute necessity to be by all rightly understood; and that all such are delivered with that perspicuity and clearness, that nothing but mens 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 Cel∣sus 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 Iesus 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 them∣selves 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 Iesus, did no less carefully apply themselvs 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 fol∣lowing he saith, that those that un∣derstand it not, have their eyes blin∣ded by the God of this world. Isai∣ah, 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 erre 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 addes) '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, Philale∣thes, that affect to make such Truths as subtil and mysterious as they can,

do what lyeth in them to cross and make ineffectual the designe 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 adde, that those that affect to make any points as obscure as they can, whether they are necessary or not, are too injuri∣ous to the Christian Religion.

And,* 1.51 by what hath been said, I am likewise put in minde to tell you, that these persons look upon no Preaching as truly powerful, but that which worketh upon the affe∣ctions by first conquering the judge∣ment; and convinceth men of their duty by solid Reasons and Argu∣ments, and excites them thereunto by perswasive Motives: they esteem∣ing 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 ac∣counts, as well as those forementio∣ned, do many inconsiderate people despise them, as men of dry Reason, and void of Gods Spirit: as if to be a spiritual Preacher, were to be an irrational one; and none were capa∣ble 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 metamorphos'd into Brutes, before we can hope to be∣come 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;* 1.52 and not to understand that the former is that onely which is go∣verned by fleshly and corrupt affe∣ctions, and the later that which is submitted to, and directed by our

Saviours Gospel, and designeth no∣thing so much as promoting the ends of it.

Theoph.

There are a few things more,* 1.53 Philalethes, I would adver∣tise you of, concerning the Preach∣ing of these our Friends; namely, that they are very careful so to han∣dle the Doctrine of Justifying Faith, as not onely to make obedience to follow it, but likewise to include a hearty willingness to submit to all Christs precepts in the nature of it. And to shew the falsity and defe∣ctiveness of some descriptions of Faith, that have had too general an entertainment, and still have. This they look upon themselvs 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 under∣stood their true and natural inferen∣ces, as to be thereby encouraged to

let the Reins loose to all Ungodli∣ness.

They also so state the Doctrine of imputed, as to shew the absolute necessity of inhaerent Righteousness, and that in a more intelligible way, and less lyable to misconstruction, than hath ordinarily been hereto∣fore done. As also the Doctrine of Gods grace, so as to reconcile it with, and shew the indispensable∣ness of mens endeavours: and (as the Apostle doth) they make Gods 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 hot-headed men, from thence also, take occasion great∣ly

to vilifie 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 righ∣teousness: and that set themselvs to cry up the power of Nature, and to perswade their Hearers, that they are able to convert themselvs, with∣out being beholden to the divine grace. In all which, it is easie to shew that they have performed the parts of most notorious Calumnia∣tors; and shewed themselves, if not too malicious (which I would not think) yet extremely weak.

Philal.

You say that they are ac∣cused as men that make void the righteousness of Faith, by establish∣ing Moral righteousness: I am there∣by put in minde, that they have ano∣ther Name given them besides the Long one, and that of Rational

Preachers; namely, Moral Prea∣chers.

Theoph.

Then have you heard them so called?

Philal.

Yes, of late frequent∣ly.

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 Morali∣ty as that which no ture Christian can have a slight opinion of; and therefore thought it could never be judged a Crime to preach it.* 1.54

Philal.

But by Moral Preachers they mean such as are meerly so.

Theoph.

If by Moral righteous∣ness they understand a barely exter∣nal conformity to, or customary ob∣servance of the laws of Righteous∣ness, they most shamefully belye these Divines, in saying that they preach no other Righteousness:* 1.55 but if they mean thereby, the whole

duty of man, to God, his Neigh∣bour, and Himself; which these Preachers insist upon, as much as any whatsoever, by the names of true holiness, the divine life of ver∣tue, the righteousness which is of God by faith in Christ Iesus; 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 Savi∣our Christ; and the branches or parts of it are humility, purity, and charity: I say, if they upon the ac∣count of their preaching up such a Righteousness alone as this, call them in contempt Moral Preachers, they expose onely themselvs to con∣tempt 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,* 1.56 Philalethes, I am so very dull, as not to be able to make any distinction between these two, as I have now described the la∣ter righteousness; but think Evan∣gelical to be such a Moral righte∣ousness, and such a Moral Evange∣lical.

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 Re∣gulation of both the outward and inward man, according to the un∣changeable Laws of righteousness; (which I must confess may be pro∣perly called Moral righteousness, and is so in the most proper sence too) for I am as certain, as that the

Gospel is true, that its onely ulti∣mate designe upon us, is to work in us that Righteousness. Let any man but consider the Precepts of it,* 1.57 and he shall finde, I'll warrant him, that they are all designed (either medi∣ately or immediately) to make men in that sence morally righteous. And I fear not to say, that I am verily perswaded, 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 Savi∣ours 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 sal∣vation teacheth us? is it not, that denying ungodliness, and all worldly

lusts, we should live soberly, righte∣ously 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 finde themselvs 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 vertue. What did S. Peter mean, when (speaking of our Savi∣our) he saith, that his own self bare our sins in his own body, on the tree; that we, being dead to sin, might live to righteousness? What righteous∣ness 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 li∣ving to this was the designe of the death of Christ. This also is the end of the promises, as well as pre∣cepts

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 Gods 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 corrupti∣on 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 sence, morally righte∣ous? 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 peo∣ple count him their great friend, and quote him more than any other A∣postle) makes to be the designe of the Promises. Having these pro∣mises (saith he) dearly beloved, let us cleanse our selvs from all filthi∣ness of flesh and spirit, (all sensuali∣ty, malice and pride) perfecting ho∣liness in the fear of the Lord. Nay, I may adde, that there is not a Do∣ctrine, (as meerly Speculative as di∣vers may seem to be at first sight) but it hath a tendencie to the pro∣moting 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 o∣ther time; for it will not be long, before the world will see a Discourse upon this Subject from a very wor∣thy person, if God spare him life and health. But enough of this: I am ashamed to adde 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 noon-day:* 1.58 and for my part I must confess, that I know no Righteousness, that de∣serves that name, but what is, in your sence, truly moral. And a righte∣ousness in no sence so, seems to my understanding a most perfect Con∣tradiction. 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 themselvs, a perfect unsinning righteousness; or the other extreme, a meer partial and external one?

Theoph.

I had a thousand times rather charge them with an errour of Vnderstanding onely, than of

Will; and therefore I should be loath to think that they mean either of those, because I cannot then ex∣cuse them from the guilt of notori∣ous lying; for they have not the least shadow of pretence for accu∣sing those Preachers of at all preach∣ing 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 shew the defe∣ctiveness and insufficiencie of it. But I perceive that I am acquainted with those mens Principles better than you are; and therefore can, I pre∣sume, tell you, why they are so an∣gry with those that understand the Gospel better than themselvs, for preaching up onely this truly moral or real righteousness: namely, be∣cause they hear no talks from their Pulpits of an Imputative righteous∣ness.

Philal.

You startle me now, Theo∣philus;

I pray do those Preachers deny Imputed righteousness? I thought them as Orthodox in that,* 1.59 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 sence, that I dare say you do.

Philal.

In what sence?

Theoph.

Do you not remember, that I told you a while since, that they so handle the doctrine of impu∣ted, as to shew the necessity of inhae∣rent righteousness?

Philal.

Yes very well.

Theoph.

This,* 1.60 then, is their no∣tion of Christs Imputed righteous∣ness: That those which are sincerely righteous, and from an inward li∣ving principle allow themselvs in no known sin, nor in the neglect of any known duty, which is to be tru∣ly Evangelically righteous, shall be dealt with and rewarded, in and

through Christ, as if they were per∣fectly, and in a strict Legal sence so.

Philal.

I my self would have gi∣ven 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 enter∣tain no other notion of it; for I am confident that this is the onely 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 Quar∣relsom mens Divinity, that I have forgotten both in this, and some o∣ther 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, whe∣ther there are any, that have any other notion of imputed righteous∣ness, 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:* 1.61 That Christs righteous∣ness or inherent holiness is as com∣pletely made theirs, as if they them∣selves were completely and perfectly righteous: and that upon no other condition or qualification wrought in them, but onely believing; where∣by 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 grosly false. For there are these two palpable mistakes in it.

First,* 1.62 That Christs righteous∣ness is properly made ours. I am confident, that there is no Scripture that tells us so. All that we finde 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 sence ours.

Secondly,* 1.63 The other Mistake is, that this righteousness is made ours, upon no other terms, than that of believ∣ing it is so. This is not onely 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 shew 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

Christs righteousness; or a believing that it is made over to us.* 1.64 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 no∣thing so mysterious, and hard to be understood, as the thing called Non∣sence; which I am sure this Definiti∣on is, according to their sence of it, that will not admit of any other, but one worded after that manner: for they understand Christs righteous∣ness, in the most proper sence, 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 mens very unto∣ward notion, hath so leavened the heads of the Vulgar, that they can scarcely hear of Christs 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 in∣ward 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 opportuni∣ty of also explaining it.

Philal.

What you say is consi∣derable; 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 preach∣ing the Doctrine of Remission of

sins through the bloud of Christ, do preach all that is true of the Do∣ctrine of Christs imputed righteous∣ness, in Scripture-language. For, as a Learned Divine saith,* 1.65 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 bloud of Christ. For it cannot afford any true and useful sence distinct therefrom; nay I may say, any that is not very mischievous and dangerous, and such as tends to that loathsome and pestilential errour of Antinomian∣ism. Thus far he. But take notice moreover, that this expression, Christs imputed righteousness, or the imputation of Christs righteousness, is not to be found in all the Bible. Nor in any of the places where we

finde the word imputed relating to righteousness, is the righteousness of Christ at all to be understood;* 1.66 but onely an effectual Faith which is the very same with inherent righteous∣ness, which, as I said, is that Moral righteousness onely, that those Prea∣chers 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 Cha∣pters in all the New Testament, where we finde the word imputed mentioned as relating to righteous∣ness. One is the Fourth to the Romans, and the other the Second of S. Iames.* 1.67 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 Mo∣saical Rites, whereof Circumcision

was the chief, is not necessary to mens 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 ac∣count with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was recko∣ned, (as in two verses it is there tran∣slated) 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 A∣brahams 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 a∣gain, Iames 2. 23.* 1.68 But there is one∣ly a repetition of the same that S. Paul had said concerning Abraham, viz. that he believed God, and it was imputed to him for righteous∣ness; which is a quotation out of Genesis 15. 6. Now this place of S. Iames will farther explicate that of S. Paul. S. Iames saith, vers. 21. that Abraham was justified by works, that is, (as appears by the next verse) an obediential Faith, or Faith ex∣pressing and exerting it self by good works. And then it followeth, A∣braham 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 ac∣counted or accepted by God for righteousness. For as it was the designe of S. Paul, in the foremen∣tioned Chapter, to prove against the Jews, or Judaizing Christians, that

Justification was to be had without the meer external works of the Mo∣saical dispensation; and that these could have no influence into it: so is it S. Iames's, in this Chapter, to prove, it is like against the Gno∣sticks, who were Ranting Antinomi∣ans, the absolute necessity of new obedience, in order to mens being received into Gods favour; and that justifying faith must be productive of good works. Now as S. Paul proved what he designed, by shew∣ing that Abraham was justified by faith without the works of the Law; so S. Iames proveth his de∣signe by shewing, that the faith A∣braham was justified by was such as discovered it self by obedience to Gods 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 righteous∣ness? where he saith,* 1.69 that he chiefly desires to be found in Christ, not ha∣ving his own righteousness which is of the Law, but that which is through the faith of Christ, the righ∣teousness which is of God by faith.

Theoph.

There can be no other there intended by this later righte∣ousness. For we learn by the prece∣ding verses, that by his own righte∣ousness 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 meer∣ly 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 Gods holy Spirit; and is an effect or fruit of believing Christs Gospel: For see how he goes on: That I may know him, and the power of his re∣surrection, and the fellowship of his sufferings, being made conformable unto his death. i. e. That I may ex∣perimentally 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 Hy∣pocrites should desire to have more told them, than that God is so plea∣sed with the Active and Passive obe∣dience of his Son Jesus, as that for his sake he will reward those, that accept of him for their Lord and Sa∣viour, though they are very weak and imperfect, as if they were alto∣gether

spotless and sinless persons? And is it not every jot as high a fa∣vour,* 1.70 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 blinde as a Beetle that doth not see it is. But though I said, the Anti∣nomian notion of imputed righte∣ousness is of dangerous conse∣quence; 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 impu∣tation of Christs righteousness, and so to our justification; yet it will follow of it self, 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 Do∣ctor:* 1.71 This is like to prove but a slippery hold, when it is believed

that gratitude it self, 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 disobedi∣ence.

Theoph.

I know too many that make use of it to patronize 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 ne∣cessity 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 Iesus Christ?

And multitudes, I fear, of our meer∣ly imputatively-righteous men think what that Gentleman had the face to speak.

Philal.

You may well fear it;* 1.72 for there is no consequence more natural from any Doctrine, than is this from those mens, viz. That real righteousness, or inherent holi∣ness, is a needless thing in order to eternal happiness.

Theoph.

The light at noon-day is not clearer, than is that inference: for if a person may have in his un∣regenerate or sinful state Christs righteousness made his, and so be e∣steemed by God as perfectly righte∣ous; 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 happie?

Philal.

But they will tell you,

that it is expresly asserted by S. Paul, That God justifieth the ungodly.

Theoph.

I cannot conceive why it may not be admitted,* 1.73 that the word that signifieth to justifie, is in divers places to be understood for making really just, or sanctifying: for because it is sometimes to be ta∣ken in a forensick sence, 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, be∣fore, not at the same time when they were justified. For to say that God can pronounce a person just & righ∣teous, that is unjust and unrighteous, is the greatest contradiction imagi∣nable to his own justice, his own righteousness. This makes him to pronounce a perfectly false sen∣tence, and to do that which Prov. 17. 5. he himself had declared an abomination. Nor can we enter∣tain

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.* 1.74 For they make it a meer indifferent thing in it self, and to depend onely 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 shew of reason be questioned whe∣ther God be essentially good, as whe∣ther sin be intrinsecally evil: And I admire, what those men have done to themselvs 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 vertue or vice independent upon all will, they dwindle it away to a per∣fect nothing.

Theoph.

I have not a more un∣doubted assurance of mine own be∣ing, than of the truth of what you say. Well, Philalethes, those whose stomacks can digest such filthy stuff, (and such as I can shew you even Heathens did nauseate) need not stick at swallowing the Phancie of imputed righteousness in that gross sence, 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 vertue of anothers 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 anothers imputed health and soundness, I may imagine a wic∣ked man made righteous, by the im∣putation of anothers righteousness; but before I cannot; as well know∣ing that wickedness is as really a mo∣ral, as sickness or lameness is a natu∣ral evil.

Theoph.

If you don't fancie it till then, to be sure you never will.

Philal.

They are both alike con∣tradictions. But, I pray, Theophilus, now I think on't, how can those that hug, and are so fond of this ill-fa∣voured notion, have any opinion of Christs 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 Perswasion?

Theoph.

As apt as I am to censure and condemn some doctrines,* 1.75 I would be as backward to pass sen∣tence 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 per∣stringing; but know too, that those of them that are so, are so weak as not to understand the true conse∣quences 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 designe to gratifie any base lust; but because it seemed

to them, to have a shew of humility and self-denial, and to advance Gods grace.

Philal.

As charitable as you are towards them, I fear that they (if not those also that are too neer of kin to them) had they heard your past discourse, would pronounce you an Heretick.

Theoph.

And what if they should? I should pitie them as weak, but not condemn them as wicked for so do∣ing. 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 Iesus Christ. Besides, we need not now-a-days look upon our selvs as having any great injury done to us by being called Hereticks; that name being grown (as you know

who speaks) a meer Theological Scare-crow: 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 Heretick, and in a Scripture-sence, were a tri∣vial and light matter: for I am far from so thinking; being well aware, that the Apostle reckons Heresies with Adulteries, Lasciviousness, I∣dolatry, Witchcrafts, Hatred, Sedi∣tions, and other fruits of the flesh, which will undoubtedly exclude men out of Gods kingdom.

Philal.

You intimated that there is more than one definition of Justi∣fying Faith,* 1.76 which those they call the Moral Preachers concern them∣selvs to bring their Hearers out of conceit with.

Theoph.

There is another, that they judge as defective, as that we have given our sence of is false; which is this: That it is a recum∣bence

or resting on Christ for salva∣tion. There are those which I can∣not 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 holi∣ness 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 qualifica∣tion to Salvation, though not to Iustification. But herein they also fall into the Antinomian Errour; that they, or at least their doctrine supposeth a man capable of Gods favour so far as to have his sins par∣doned, before he is purged from them, I mean freed from their reign∣ing 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 Phancie, but make Justification to follow up∣on Believing: but then, that Belie∣ving they judge necessary to Justifi∣cation, 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 ob∣taining of that priviledge. And so their doctrine is too plainly liable to the ill consequences of the other mens.

Philal.

Do they not onely 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 per∣form them into the definition of Ju∣stifying faith: And besides, they as∣sert that good works are not always necessary to Salvation it self nei∣ther; 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 onely. 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 shie of that phrase, and so fond of this?

Theoph.

Their pretence is, that to make any condition of Justifica∣tion, is to derogate from the free∣ness of Gods grace therein. But to that we shall have occasion to speak anon.

Philal.

Our Salvation, as well as Justification, is ascribed to Gods grace; but sure they will grant that that hath conditions.

Theoph.

Conditions 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 con∣ditions, but rather qualifications;

men having, they say, no hand in them, but are the meer effects of the Holy Ghost.

Philal.

Will they not grant then, that the Covenant of Grace is con∣ditional? if it be not, it is, sure e∣nough, no Covenant: for I under∣stand not what a Covenant means, and how it is distinguishable from a meer 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 under∣stand them; I wish they understand themselvs. For because there are so many promises in the Gospel that run as conditionally as words can express them they are shie of saying, with the Antinomians, that the Cove∣nant of Grace is not conditional; but then they tell us that all the privi∣ledges therein contained shall be ab∣solutely bestowed on those that

they are promised to; and so, in my weak judgement, they plainly deny all conditionality therein notwith∣standing. And they think them∣selvs warranted thus to express themselvs, by Ieremiah 31. 33. and the quotation of that place, He∣brews 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 Do∣ctrine, will, I fear, be found to have too untoward an influence upon the practice of too many that under∣stand them; though they do not shew themselvs quite so soon, as those that follow from the former Doctrine.

Theoph.

I wish they could as ea∣sily 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 pre∣misses. But, Philalethes, there are other more moderate and wise per∣sons, and many of them men of ex∣cellent worth, who being sensible how greatly Protestants have expo∣sed themselvs to the Papists lash,* 1.77 by that doctrine make receiving of Christ as both Lord and Saviour to be justifying Faith. (Which I ac∣knowledge 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 onely; or consists in relying on his merits.

Philal.

But is not this marveilous subtile?

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, justi∣fieth?

Theoph.

Because they say Justi∣fication is often denied to works, and onely ascribed to faith. But they apprehend not a difference be∣tween these two, otherwise than by making faith, relying on Christs merits; and works, yeelding obedi∣ence to his precepts. But, therefore, that they may reconcile Justifica∣tion by Faith alone, with taking o∣bedience (or a willingness to obey) into justifying Faith, (which they are convinc'd they must do, or they shall make mad work on't) that is, that they may make S. Iames not to contradict S. Paul, they say that ju∣stifying Faith must be a working o∣bediential Faith; yet as it justifieth must be considered as distinct from obedience. But because it is repli∣ed, that to rely upon Christs merits, is an act of obedience, or a work; they answer, that though it be, yet

it doth not justifie as it is a work; and therefore with the other men, they will not have it called a condi∣tion of Justification, but the instru∣ment.

Philal.

But don't you think that this elaborate acuteness might be well spared, by understanding works when they are undervalued compa∣ratively to grace and faith, as quite distinct things from sincere obedi∣ence to the Gospel of Christ?

Theoph.

I am verily perswaded 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 (be∣cause they would express themselvs as plainly as may be, in a matter of

most weighty importance) they de∣scribe much after this manner: That It is so full a perswasion,* 1.78 that Christ Iesus is the Saviour of Mankinde, and that his Gospel is true, as caus∣eth a hearty and sincere willingness to yeild 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 ju∣stifying faith, are as easily intelligi∣ble as these are, and have the same sence.

Philal.

I have heard you hereto∣fore say, that when you were a youth, you was taught this defini∣tion, viz. Iustifying faith is a grace of the holy Spirit, whereby a man, being convinced of his sin, and mi∣serable

estate in regard of it, and an all-sufficiencie 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 kinde of de∣finitions 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 my self ob∣liged, for first rightly instructing me in this point, and antidoting me a∣gainst the forementioned false noti∣ons concerning it, with divers others that were highly by very many cry∣ed up in those, as well as in these wilde days.

Philal.

You are not less beholden to that Reverend and worthy per∣son,

upon those accounts, than you are for your very being. But, I pray,* 1.79 do the Preachers you have un∣dertaken to represent, not onely say that Justifying faith includes obedi∣ence, 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 diffe∣rence between the two foremen∣tioned acts of faith, as to the influ∣ence it hath upon Justification; and that not without cause. S. Paul tells us, Gal. 5. 6. that neither circum∣cision 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 obedi∣ence; and there he stops. The A∣postle 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 minde an Argument, that seems to me demonstrative,* 1.80 that there is to be made no distinction between those acts of faith in justifying: namely, the Scriptures assure us, that our Saviours death was intended not onely to deliver us from wrath, but from sin too; and it is plain that this later was its immediate end; de∣liverance from wrath being a conse∣quent of deliverance from sin: And therefore faith in Christs bloud must needs justifie as it designs obtaining this, as well as that.

Theoph.

Your Argument will ra∣ther 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 Saviours 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 per∣fectly needless, and nothing gotten by them.

Philal.

That act of receiving Christ as Lord,* 1.81 is to go before that of receiving him as Priest: for we may not rely upon him for salvati∣on, till we are willing to yeeld obe∣dience 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 Re∣pentance, and the other graces also, if its nature be extended so far as to imply obedience.

Theoph.

The Scriptures are sel∣dom so curious, when they speak of Faith,* 1.82 or Repentance, or the love, or fear, or knowledge of God, &c. as to understand them in so restrain∣ed a sence, as to abstract them from other vertues: but sometimes they express all by one. We finde in multitudes of places some one of the principal vertues 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 onely because believing the Gospel implieth more than bare Repentance in its strict notion. Irenaeus there∣fore gives this honest description of faith in Christ: Credere ei est facere ejus voluntatem: To believe in Christ is to do his will. More∣over, we shall finde that Justificati∣on, and Remission of sins, (for the Scripture makes no difference be∣twixt

those two) is sometimes ascri∣bed to other vertues, as well as to Faith: but then they are understood either in so general a sence, as to in∣clude Faith, or as supposing it. For instance, Acts 3. 19. 'tis attributed to conversion and repentance: Re∣pent 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 shewing mercy, Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy. To works, or sincere obedience, Iames 2. 24. A man is justified by works, and not by faith onely. Where Faith is taken in a more strict sence, and Works suppose Faith. That is, A man is ju∣stified 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 attri∣buted to faith,* 1.83 the reason is, because all other graces are vertually 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 forgot∣ten this, though you had not mind∣ed 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 dis∣course.* 1.84 Observe therefore, That Faith sometimes signifieth in Scri∣pture the Doctrine of faith, or the Gospel: so it is to be understood, Gal. 3. 23, 25.* 1.85 and in several other places. But it ordinarily signifieth the vertue or duty of believing; and so it is variously expressed; as by be∣lieving 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. Belie∣ving 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 sence. For as the Scriptures scarce∣ly ever call any other the know∣ledge of God, but that which hath the end of knowledge, viz. obedi∣ence: 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 Do∣ctrine of faith,* 1.86 so those Preachers are content it should justifie 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 vertue 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 onely meritorious, or procu∣ring cause; the Gospel as the instru∣mental cause; and faith therein, as the condition without which we cannot be justified, and to which that priviledge is assured.

The new Covenant offereth par∣don of sin and eternal life to us, up∣on the condition of believing in Christ: So God loved the world, that he gave his onely begotten Son, that whosoever believeth in him should not perish, but have everlast∣ing life. He that believeth shall be saved, &c. If ye believe not that I am he, ye shall die in your sins.

Philal.

This is a very easie ac∣count 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,* 1.87 there is nothing more evident (as we said) than that the new Covenant is conditional; and that God doth not therein pro∣mise 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 Ieremi∣ah that we finde in Heb. 10. 8. where God seemeth in his Covenant to promise to do all, in order to our eternal happiness, and to require no∣thing 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 appre∣hend

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,* 1.88 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 insigni∣ficant, (nor indeed do any assert this, but some very monstrously wilde∣brain'd people:) nor yet, as ap∣pears from many other Scriptures, can this be the sence; I will sancti∣fie their natures, and so cause them to keep my laws, without their con∣currence in that act: but, I will afford them my Grace and Spirit, where∣by, they co-operating therewith, and not being wilfully wanting to them∣selvs, shall be enabled so to do. Or, I will do all that reasonable creatures can reasonably expect from Me, to∣wards the writing of my laws in their hearts, & putting them into their in∣ward

parts. Whatsoever God may do for some persons out of his super∣abundant grace, doubtless this is all that he either here or elsewhere en∣gageth himself to do for any.

Theoph.

This exposition of yours is a very good one, most agreeable with the analogie of Faith, and fully answers the forementioned Obje∣ction. But there are very judicious Expositors that are led by the consi∣deration 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 or∣dinances, which the house of Israel hath for a long time been obliged to the observance of, give them onely such precepts as are most agreeable to their reason and understandings, and such as wherein they may discern es∣sential goodness: and by this great expression of my grace to them, (as al∣so 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 onely convince them of their duty, but also, strongly encline them to the chearful performance of it. And then it follows, very pertinent∣ly to this sence, in vers. 11. And they shall not teach every man his neigh∣bour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the great∣est. 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 obser∣vations that were onely good be∣cause commanded, and had no in∣ternal 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 enjoyned 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 shewed 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 enjoyned in the new Cove∣nant, and was no part of that which was required by the Law, that is cal∣led in a strict sence the Iewish & Mo∣saical, (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 backt on by temporal rewards and punishments) I say, having over and above his own Law, exhorted them to the obser∣vance 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 compleatly delivered to them by tradition from their fathers) he thus saith in the 11 verse, and the three following: For this command∣ment 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? Nei∣ther 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 un∣derstand, the forementioned spiri∣tual, 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 in∣terpretation of this place, that en∣deavour to prove from it the non∣conditionality of the new Cove∣nant, is by no means to be endured; it being of so very ill consequence, and also so flatly contradicting the apparent sence of multitudes of Scriptures as it doth; whereby we are assured that God expects that the working of his and our own spi∣rits should go together, and be con∣junct

causes co-operating one and the self-same effect.

Philal.

If men have no power,* 1.89 as those people say, to co-operate at all with the grace of God, in the mortification of their lusts, or the renovation of their natures, S. Iames did very strangely forget himself, when he said, Cleanse your hands ye sinners, and purifie your hearts ye double minded.

Theoph.

The truth is, the Scri∣pture seems one while to give all to God in the work of Regeneration and Conversion; and another while to make it wholly mens 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 iniqui∣ties; Make you a new heart and a new spirit; turn your selves 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 tire you with sayings to the same purpose.

Philal.

Therefore we must in∣terpret such places so, as to recon∣cile them to each other.

Theoph.

And to this end we must go in a middle way,* 1.90 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 sup∣poseth mens 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,* 1.91 than that Faith is the condition of it; and therefore I shall not need to insist upon it.

Philal.

You said that those Prea∣chers are accused by many Hot men, for this doctrine,* 1.92 as persons Popishly affected, and holding Justification by works; and therefore enemies to the freeness of Gods 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 de∣fer it longer, because this is the pro∣perest place for it.

Philal.

But suppose the conse∣quences of this doctrine were so ve∣ry foul as those men think they are; would it not be, notwithstanding, very uncharitably done of them,* 1.93 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 magnifie free grace no less than themselvs, and concern them∣selvs to confute the Papists as much as any, not to say more) that they do not understand the evil conse∣quences of their Doctrine; and that, if they did, they would most wil∣lingly 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 perswaded, that their notions about justifying Faith, and some other, lead to Looseness and Libertinism, as these are, that theirs lead to Po∣pery.

Theoph.

But they dare not, I hope, so much as suspect, that those of them that seem to make any con∣science of their ways, are at all aware of the Poison that is in some of their Opinions; but judge that their mean∣ing

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 Te∣nets, 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 meer pretenders to Religion, as great a profession as they make of it: For S. Iames hath taught me, that, He that seemeth to be religious, and bridleth not his tongue that mans Religion is vain.

Theoph.

But perhaps they may mean as honestly in the one as in the other; and 'tis possible that their an∣gry expressions may not be the ef∣fects of malice, but of a certain kinde of zeal.

Philal.

Well, Theophilus, I will endeavour after more of your chari∣table 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 con∣trary.

Theoph.

When we can put a fa∣vourable construction upon our brothers faults, and not offer over∣great violence to our own Reason, we ought to do it; and to look up∣on 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 hypo∣crites, yet I dare confidently pro∣nounce them, at best, but of the low∣est fourm in Christs School; as great attainments as they may be thought to be arrived at, by men of greater honesty than understanding.

Philal.

But we have forgotten

our business all this while.

Theoph.

You do well to minde me of it. You expect, Philalethes, that I should vindicate those friends of ours, and all that are of their minde in the point in hand, from op∣posing 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 im∣posed on any man,* 1.94 that hath but a competent understanding of our Saviours Gospel, than to clear the foregoing account of Faiths justify∣ing from those hateful sequels. For, whereas 'tis pretended, that that do∣ctrine is an enemy to free grace; I may ask those that pretend so, how Justification is free, seeing it is ne∣cessary to believe in their sence in order to it: they must at least ac∣knowledge,

that if not so much as that lazie faith of theirs were requi∣site, 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 him∣self; for he could be but from eter∣nity.

Theoph.

I confess these blades are swinging assertors of the freeness of their Justification; and therefore the Question I now asked is no∣thing to them: but I am sure it sig∣nifieth 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 de∣scribed is absolutely necessary in it

self, to make us capable of that pri∣viledge, and meet objects of Gods grace.

Will they say, that the Kings pardoning a notorious Traytor is ever the less free, because that as far as he could judge of his heart, he looked on him as a person that was resolved to become for the future a Loyal subject? Me-thinks they should not; and that for this reason, because such a purpose is but neces∣sary to qualifie him for a pardon; it being an act of greater fondness and folly, than of grace and goodness, to forgive an offender that obstinately persists in his disobedience. Or suppose his Majestie should confer upon one of them an honourable Office in his Court, would he say he bought it, or that it was not freely bestowed upon him, because his Ma∣jestie required that before his inve∣stiture, 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 rea∣son: this he could not but know was no more than necessary to be enjoyned him; for otherwise he could not be at all fit for the Office; and the King would greatly dispa∣rage his wisdom in making such a choice. And as little cause have any to imagine, that to assert that God will pardon, and receive into special favour, none but such, as so believe, as to be heartily willing to obey his Sons Gospel, is to derogate from the freeness of his grace. Be∣sides, that glory and blessedness which consisteth in the enjoyment of God in the other world, which is the consequent of Justification, cannot be enjoyed by a wicked man: the joys of heaven are of so spiritual a nature, that carnal souls are as uncapable of them, as are beasts of the intellectual delights of

men. They are onely the pure in heart that can, as well as that shall see God. Heathens will teach us this doctrine, if we are to learn it.

Much less then, in the third place, is this doctrine of a working Faiths being the condition of our Justifica∣tion, at all a lessening of the freeness of Gods grace; when as those that preach it do withal assert, that this faith is Gods own gift, a grace of his blessed Spirit. They say indeed, and that most truly, that we are to use the means appointed us by him for the obtaining of it; but they tell their hearers also, that it must come from God, if they ever have it. Could we work this faith in our selvs, and stood in no need of the divine assistance; considering what hath been said, it would make our Justification to be never the less free: much less reason then is there, that those should be charged with making it otherwise, that preach

that doctrine of Faiths being the condition of Justification, when they declare that the power where∣by 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 Justifi∣cation by works: which is indeed the same in their sence with the for∣mer; but it is fit it should be distinct∣ly spoken to, because S. Paul (in his Epistles especially to the Romans and Galatians) doth so often deny works to have an influence into Ju∣stification, and is found opposing them one while to Grace, and ano∣ther while to Faith as to this mat∣ter. I cannot stand to cite the par∣ticular 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,* 1.95 whereby the Apostle saith that men cannot be justified, we are frequent∣ly to understand those of the Jewish Law, their External Rites and Ob∣servances. And so they are to be understood in most, if not all the places in the Epistle to the Galati∣ans. And by the understanding of that one thing, that Epistle may with ease be defended from patro∣nizing the Antinomian doctrine. The chief designe of which (as is most apparent) being to vindicate the liberty of the Christian Religi∣on from the Judaical Yoke, which being by the Judaizing Galatian Converts imposed upon the Christi∣an Gentiles as absolutely and indis∣pensably 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 al∣together faultless ones. And we are told, that, as the Law of Moses can∣not, nor ever could justifie, by rea∣son of its own weakness; so, the Law of perfect obedience now can∣not, by reason of ours,

3. We may sometimes under∣stand any works, of what nature so∣ever, considered as meritorious cau∣ses. 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 Creators hands, our righteousness being not at all profitable to him; much less then can the imperfect works of sinners be meritorious.

4. Meer external works perform∣ed by our own power in our unsan∣ctified 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.* 1.96 I dare promise an unpre∣judiced person, that, reading the se∣veral Scriptures where works are so opposed, he will be satisfied that they are not any where to be other∣wise understood than of one of these four sorts.

So that as works signifie sincere obedience to Christs Gospel,* 1.97 nei∣ther I nor those Preachers can ac∣count 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 shie of acknowledg∣ing this than S. Iames was, (who saith in plain terms, A man is justi∣fied by works, and not by faith onely; 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 understand∣ing 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 ad∣vantage to the sottish Papists, as to be shie of using any Scripture-lan∣guage; 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.* 1.98 And I think it desirable that we would cease to prefer S. Paul's lan∣guage before S. Iames his; and not more interpret S. Iames by S. Paul, than S. Paul by S. Iames, they be∣ing both alike Apostles, and their E∣pistles alike Scripture; but that we would be content to interpret them by each other. And then, I dare say, this Controversie would quickly be at an end among us; and we should have no adversary to contend with, about this point, but the Papist one∣ly.

Philal.

I am of your minde.

Theoph.

But, Philalethes, don't you remember that you set me a me∣thod, and desired me first to dis∣course of those our Friends Practi∣ces, and next of their Opinions.

Philal.

Yes, very well.

Theoph.

And you see, how well I have observ'd 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 Do∣ctrine.

Notes

• * 1.1

  Part I.
• * 1.2

  I. The en∣trance into the Discourse
• * 1.3

  II. The hate∣ful chara∣cter given by some to certain Friends of Theo∣philus & Philale∣thes.
• * 1.4

  III. An Argu∣ment of their be∣ing greatly abused in that Chara∣cter.
• * 1.5

  IV. That Chara∣cter due to the broachers of Hob∣bian Do∣ctrine.
• * 1.6

  V. But that doctrine by none better confuted then by these men.
• * 1.7

  VI. That preaching some of their ad∣versaries doctrines might render them too well de∣serving that cha∣racter in the judg∣ment of over-cri∣tical per∣sons.
• * 1.8

  VII. Another Argu∣ment that they are abu∣sed.
• * 1.9

  VIII. Theo∣philus underta∣keth im∣partially to repre∣sent them
• * 1.10

  IX. Of their Practi∣ces.
• * 1.11

  X. Of their Confor∣mity to the Eccle∣siastical Laws.
• * 1.12

  XI. The un∣reasona∣bleness of censuring men upon the ac∣count of their Con∣formity.
• * 1.13

  XII. Of their Conver∣sation.
• * 1.14

  XIII. Of their Preach∣ing.
• * 1.15

  XIV. Of their preach∣ing the Reasona∣bleness of the Chri∣stian pre∣cepts.
• * 1.16

  XV. Of the use of Reason in mat∣ters of Religion.
• * 1.17

  XVI. 1 Cor. 2. 14. consi∣dered.
• * 1.18

  XVII. One ad∣vantage that is gotten by demon∣strating the Rea∣sonable∣ness of Christian duties.
• * 1.19

  XVIII. The con∣sideration of the goodness of the do∣ctrine of the Gospel necessary to accom∣pany that of Mira∣cles, to prove its divine authori∣ty.
• * 1.20

  XIX. Of the testimony of the Spirit to the truth of Scri∣pture.
• * 1.21

  XX. Theo∣philus his opinion concer∣ning the inward testimony of the Spirit.
• * 1.22

  XXI. The be∣lieving of divine things a divine Faith, whatever the mo∣tives thereunto are.
• * 1.23

  XXII. Of moral certain∣ty.
• * 1.24

  See the Learned Dr. Stil∣ling fleets excellent Answer to the Lo. Archbp of Can∣terbury's Adversa∣ry, p. 206.
• * 1.25

  XXIII. Of the Scri∣ptures bearing testimony to it self.
• * 1.26

  XXIV. A second Advan∣tage got∣ten by de∣monstra∣ting the reasona∣bleness of the pre∣cepts of the Go∣spel.
• * 1.27

  XXV. In what sence the precepts of the Go∣spel are highly reasona∣ble.
• * 1.28

  XXVI. A descri∣ption of Reason.
• * 1.29

  XXVII. The first Propositi∣on, shew∣ing in what sence the precepts of the Go∣spel are reasona∣ble: with a brief demon∣stration that they are so.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p 22.
• * 1.31

  XXVIII. The de∣signe of the Chri∣stian Re∣ligion.
• * 1.32

  XXIX. The se∣cond Pro∣position.
• * 1.33

  XXX. A more particu∣lar de∣monstra∣tion of the Rea∣sonable∣ness of the Gospel-precepts.
• * 1.34

  XXXI. Almost all the duties enjoyned in the Go∣spel com∣mended by Hea∣thens.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. p. 26.
• * 1.36

  XXXII. Those vindica∣ted from making the Gospel but little better than a mere na∣tural Re∣ligion, that as∣sert that Reason a∣lone is a∣ble to prompt to us most of the duties therein enjoyned.
• * 1.37

  XXXIII. Wherein the Gospel excelieth all other Religi∣ons.
• * 1.38

  XXXIV. To say that what the Gospel requireth is most sutable to Reason, is highly to commend it, &c.
• * 1.39

  XXXV. Of their preach∣ing the Reasona∣bleness of the points of meer belief.
• * 1.40

  XXXVI. All the points of mere be∣lief to be consistent with Reason, somtimes proved by them.
• * 1.41

  XXXVII That they do not en∣deavour to level all such points with mens ca∣pacities.
• * 1.42

  XXXviii That they acknow∣ledge in∣compre∣hensible Mysteries in the Christian Religion.
• * 1.43

  XXXIX. That they prove the consistency of such points with rea∣son, as they are delivered in Scri∣pture onely.
• * 1.44

  XL. That they assert many spe∣culative points to be also suitable to the di∣ctates of Reason.
• * 1.45

  XLI. An Argu∣ment drawn from noti∣ons of the Heathens to prove the most weighty Points of Faith suitable to the di∣ctates of Reason.
• * 1.46

  XLII. Of their Style in Preach∣ing.
• * 1.47

  XLIII. Of their making Doctrines intelligi∣ble.
• * 1.48

  XLIV. A sort of men that are obscu∣rers of the Go∣spel.
• * 1.49

  XLV. Another sort of such.
• * 1.50

  XLVI. Of the perspicui∣ty of Scri∣pture.
• * 1.51

  XLVII. Their opinion of powerful Preach∣ing.
• * 1.52

  XLVIII. Of carnal and spiri∣tual Rea∣son.
• * 1.53

  XLIX. A far∣ther ac∣count of their Preach∣ing.
• * 1.54

  L. Of their being ac∣cused of preaching up onely a Moral righte∣ousness.
• * 1.55

  LI. In what sence they do not so, and in what sence they do.
• * 1.56

  LII. No diffe∣rence be∣twixt E∣vangeli∣cal righ∣teousness and that which is in the best sence Mo∣ral.
• * 1.57

  LIII. To work in us such a Moral righte∣ousness the designe of the Gospel.
• * 1.58

  LIV. A righte∣ousness in no sence Moral a contradi∣ction.
• * 1.59

  LV. Of impu∣tative righte∣ousness; and in what sence they believe and preach it.
• * 1.60

  LVI. Their no∣tion of Christs imputed righte∣ousness.
• * 1.61

  LVII. A false notion of it.
• * 1.62

  LVIII. The first Mistake in that notion.
• * 1.63

  LIX. The se∣cond Mi∣stake.
• * 1.64

  LX. A false definition of faith they con∣fute in their Preach∣ing.
• * 1.65

  Preface to The myste∣ry of God∣liness, p. 27.
• * 1.66

  LXI. Christs imputed righte∣ousness no Scri∣pture∣phrase.
• * 1.67

  LXII. Some verses in the fourth to the Romans consi∣dered.
• * 1.68

  LXIII. S. James 2. 23. consider∣ed.
• * 1.69

  LXIV. Philippi∣ans 3. 9. consider∣ed.
• * 1.70

  LXV. As high a favour to be dealt with as if we were perfectly righteous as to be so esteemed.
• * 1.71

  Dr. Cud∣worth in his Serm▪ preached at Lincolns Inne.
• * 1.72

  LXVI. The dan∣gerous conse∣quence of the Anti∣nomian doctrine about imputed righte∣ousness.
• * 1.73

  Rom. 4. 5.
• * 1.74

  LXVII. The An∣tinomi∣ans opi∣on of sin.
• * 1.75

  LXVIII. Theo∣philus his charity for some Antino∣mians.
• * 1.76

  LXIX. A defe∣ctive de∣finition of Faith, that those Divines preach a∣gainst, and the ill conse∣quence of it.
• * 1.77

  LXX. A full de∣finition of Faith ill applied to the bu∣siness of justifying.
• * 1.78

  LXXI. A full and plain definition of Faith used by those Prea∣chers.
• * 1.79

  LXXII. Of that Doctrine of those Preach∣ers, that Faith ju∣stifieth as it impli∣eth obe∣dience.
• * 1.80

  LXXIII. An argu∣ment to prove that Faith ju∣stifieth as it receivs Christ quâ Lord, as well as quâ Sa∣viour.
• * 1.81

  LXXIV. The act of receiv∣ing Christ quâ Lord, to go be∣fore that of receiv∣ing him quâ Priest.
• * 1.82

  LXXV. How faith is distin∣guisht from re∣pentance and other vertues, in the bu∣siness of Iustifica∣tion.
• * 1.83

  LXXVI. Why ju∣stification is mostly ascribed to faith.
• * 1.84

  LXXVII Two ac∣ceptations of the word Faith.
• * 1.85

  LXXviii The ver∣tue of faith va∣riously expressed in Scri∣pture.
• * 1.86

  LXXIX. How faith ju∣stifieth.
• * 1.87

  LXXX. The Co∣venant of grace con∣ditional.
• * 1.88

  LXXXI. Heb. 8. 10. consi∣dered.
• * 1.89

  LXXXII Men not without all power to co-ope∣rate with Gods grace in their con∣version.
• * 1.90

  LXXXiii A middle way to be taken in giving account of mens conver∣sion.
• * 1.91

  LXXXiv Faith the condition of the new Co∣venant.
• * 1.92

  LXXXV Of their being ac∣cused for the fore∣going doctrine, as hold∣ing justi∣fication by works, and ene∣mies to Gods grace.
• * 1.93

  LXXXvi A digres∣sion con∣cerning censuring men upon the ac∣count of their opi∣nions.
• * 1.94

  LXXXvii A Vindi∣cation of the fore∣going ac∣count of faiths ju∣stifying from be∣ing oppo∣site to free grace.
• * 1.95

  Lxxxviii. A vindi∣cation of that Do∣ctrine from as∣serting justifica∣tion by works in S. Paul's sence.
• * 1.96

  Lxxxix. By works when op∣posed to Grace or Faith, new obe∣dience never meant.
• * 1.97

  XC. No crime to hold justifica∣tion by works in S. James his sence.
• * 1.98

  XCI. S. Paul's language not to be preferred before S. James his.